The Ancient Mediterranean Religions Index Database

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1031 results for "john"

1. Septuagint, Psalms, 21.3, 20, 5.13b, 51 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 125

2. Septuagint, Malachi, 4.5 heb. 3.23 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •john the baptist, and herod antipas Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 121

3. Septuagint, Job, a b c d\n0 "12.5" "12.5" "12 5" (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •thackeray, henry st john Found in books: Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 48

4. Hebrew Bible, Esther, 2.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •john the baptist, as prophet Found in books: Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 20

2.10. Esther had not made known her people nor her kindred; for Mordecai had charged her that she should not tell it.

5. Hebrew Bible, Leviticus, 1.10, 3.1-3.17, 24.43 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lundquist, john m. •john chrysostom Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 268; Spielman, Jews and Entertainment in the Ancient World (2020) 237

3.1. וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵהֶן אֲשֶׁר עַל־הַכְּסָלִים וְאֶת־הַיֹּתֶרֶת עַל־הַכָּבֵד עַל־הַכְּלָיֹת יְסִירֶנָּה׃ 3.1. וְאִם־זֶבַח שְׁלָמִים קָרְבָּנוֹ אִם מִן־הַבָּקָר הוּא מַקְרִיב אִם־זָכָר אִם־נְקֵבָה תָּמִים יַקְרִיבֶנּוּ לִפְנֵי יְהוָה׃ 3.2. וְסָמַךְ יָדוֹ עַל־רֹאשׁ קָרְבָּנוֹ וּשְׁחָטוֹ פֶּתַח אֹהֶל מוֹעֵד וְזָרְקוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב׃ 3.3. וְהִקְרִיב מִזֶּבַח הַשְּׁלָמִים אִשֶּׁה לַיהוָה אֶת־הַחֵלֶב הַמְכַסֶּה אֶת־הַקֶּרֶב וְאֵת כָּל־הַחֵלֶב אֲשֶׁר עַל־הַקֶּרֶב׃ 3.4. וְאֵת שְׁתֵּי הַכְּלָיֹת וְאֶת־הַחֵלֶב אֲשֶׁר עֲלֵהֶן אֲשֶׁר עַל־הַכְּסָלִים וְאֶת־הַיֹּתֶרֶת עַל־הַכָּבֵד עַל־הַכְּלָיוֹת יְסִירֶנָּה׃ 3.5. וְהִקְטִירוּ אֹתוֹ בְנֵי־אַהֲרֹן הַמִּזְבֵּחָה עַל־הָעֹלָה אֲשֶׁר עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ 3.6. וְאִם־מִן־הַצֹּאן קָרְבָּנוֹ לְזֶבַח שְׁלָמִים לַיהוָה זָכָר אוֹ נְקֵבָה תָּמִים יַקְרִיבֶנּוּ׃ 3.8. וְסָמַךְ אֶת־יָדוֹ עַל־רֹאשׁ קָרְבָּנוֹ וְשָׁחַט אֹתוֹ לִפְנֵי אֹהֶל מוֹעֵד וְזָרְקוּ בְּנֵי אַהֲרֹן אֶת־דָּמוֹ עַל־הַמִּזְבֵּחַ סָבִיב׃ 3.11. וְהִקְטִירוֹ הַכֹּהֵן הַמִּזְבֵּחָה לֶחֶם אִשֶּׁה לַיהוָה׃ 3.13. וְסָמַךְ אֶת־יָדוֹ עַל־רֹאשׁוֹ וְשָׁחַט אֹתוֹ לִפְנֵי אֹהֶל מוֹעֵד וְזָרְקוּ בְּנֵי אַהֲרֹן אֶת־דָּמוֹ עַל־הַמִּזְבֵּחַ סָבִיב׃ 3.16. וְהִקְטִירָם הַכֹּהֵן הַמִּזְבֵּחָה לֶחֶם אִשֶּׁה לְרֵיחַ נִיחֹחַ כָּל־חֵלֶב לַיהוָה׃ 3.17. חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בְּכֹל מוֹשְׁבֹתֵיכֶם כָּל־חֵלֶב וְכָל־דָּם לֹא תֹאכֵלוּ׃

1.10. And if his offering be of the flock, whether of the sheep, or of the goats, for a burnt-offering, he shall offer it a male without blemish. 3.1. And if his offering be a sacrifice of peace-offerings: if he offer of the herd, whether male or female, he shall offer it without blemish before the LORD. 3.2. And he shall lay his hand upon the head of his offering, and kill it at the door of the tent of meeting; and Aaron’s sons the priests shall dash the blood against the altar round about. 3.3. And he shall present of the sacrifice of peace-offerings an offering made by fire unto the LORD: the fat that covereth the inwards, and all the fat that is upon the inwards, 3.4. and the two kidneys, and the fat that is on them, which is by the loins, and the lobe above the liver, which he shall take away hard by the kidneys. 3.5. And Aaron’s sons shall make it smoke on the altar upon the burnt-offering, which is upon the wood that is on the fire; it is an offering made by fire, of a sweet savour unto the LORD. 3.6. And if his offering for a sacrifice of peace-offerings unto the LORD be of the flock, male or female, he shall offer it without blemish. 3.8. And he shall lay his hand upon the head of his offering, and kill it before the tent of meeting; and Aaron’s sons shall dash the blood thereof against the altar round about. 3.11. And the priest shall make it smoke upon the altar; it is the food of the offering made by fire unto the LORD. 3.13. And he shall lay his hand upon the head of it, and kill it before the tent of meeting; and the sons of Aaron shall dash the blood thereof against the altar round about. 3.16. And the priest shall make them smoke upon the altar; it is the food of the offering made by fire, for a sweet savour; all the fat is the LORD’S. 3.17. It shall be a perpetual statute throughout your generations in all your dwellings, that ye shall eat neither fat nor blood.

6. Hebrew Bible, Malachi, 3.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •john the baptist, as prophet Found in books: Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 145

3.1. הָבִיאוּ אֶת־כָּל־הַמַּעֲשֵׂר אֶל־בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר יְהוָה צְבָאוֹת אִם־לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד־בְּלִי־דָי׃ 3.1. הִנְנִי שֹׁלֵחַ מַלְאָכִי וּפִנָּה־דֶרֶךְ לְפָנָי וּפִתְאֹם יָבוֹא אֶל־הֵיכָלוֹ הָאָדוֹן אֲשֶׁר־אַתֶּם מְבַקְשִׁים וּמַלְאַךְ הַבְּרִית אֲשֶׁר־אַתֶּם חֲפֵצִים הִנֵּה־בָא אָמַר יְהוָה צְבָאוֹת׃

3.1. Behold, I send My messenger, and he shall clear the way before Me; and the Lord, whom ye seek, will suddenly come to His temple, and the messenger of the covet, Whom ye delight in, Behold, he cometh, Saith the LORD of hosts.

7. Hebrew Bible, Exodus, 3.2, 22.15, 22.16, 20.14 [mt. 13], 8.16, 8.17, 8.18, 8.19, 12.8, 32.7, 12.9, 12.10, 12.43, 12.13, 12.5, 9.12, 32, 2, 24.13, 24.14, 24.15, 24.12, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.9, 15.8, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.1, 19.25, 20, 33.20, 19.21, 19.22, 19.23, 19.24, 20.21, 34.2, 34.28, 34.29, 34.30, 34.31, 34.32, 34.34, 34.35, 19.3, 34.33, 19.20, 40.20, 40.21, 33.7, 4.10, 24, 34, 13.16, 21, 22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 71

3.2. וַיֵּרָא מַלְאַךְ יְהֹוָה אֵלָיו בְּלַבַּת־אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל׃ 3.2. וְשָׁלַחְתִּי אֶת־יָדִי וְהִכֵּיתִי אֶת־מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם׃

3.2. And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed.

8. Hebrew Bible, Numbers, 6.1-6.21, 12.8, 16.48, 25.8, 28.1-28.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 150, 151; Crabb, Luke/Acts and the End of History (2020) 285; Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 67; Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 340; Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 258; Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150

6.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 6.1. וּבַיּוֹם הַשְּׁמִינִי יָבִא שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃ 6.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אוֹ־אִשָּׁה כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר לַיהוָה׃ 6.2. וְהֵנִיף אוֹתָם הַכֹּהֵן תְּנוּפָה לִפְנֵי יְהוָה קֹדֶשׁ הוּא לַכֹּהֵן עַל חֲזֵה הַתְּנוּפָה וְעַל שׁוֹק הַתְּרוּמָה וְאַחַר יִשְׁתֶּה הַנָּזִיר יָיִן׃ 6.3. מִיַּיִן וְשֵׁכָר יַזִּיר חֹמֶץ יַיִן וְחֹמֶץ שֵׁכָר לֹא יִשְׁתֶּה וְכָל־מִשְׁרַת עֲנָבִים לֹא יִשְׁתֶּה וַעֲנָבִים לַחִים וִיבֵשִׁים לֹא יֹאכֵל׃ 6.4. כֹּל יְמֵי נִזְרוֹ מִכֹּל אֲשֶׁר יֵעָשֶׂה מִגֶּפֶן הַיַּיִן מֵחַרְצַנִּים וְעַד־זָג לֹא יֹאכֵל׃ 6.5. כָּל־יְמֵי נֶדֶר נִזְרוֹ תַּעַר לֹא־יַעֲבֹר עַל־רֹאשׁוֹ עַד־מְלֹאת הַיָּמִם אֲשֶׁר־יַזִּיר לַיהוָה קָדֹשׁ יִהְיֶה גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ׃ 6.6. כָּל־יְמֵי הַזִּירוֹ לַיהוָה עַל־נֶפֶשׁ מֵת לֹא יָבֹא׃ 6.7. לְאָבִיו וּלְאִמּוֹ לְאָחִיו וּלְאַחֹתוֹ לֹא־יִטַּמָּא לָהֶם בְּמֹתָם כִּי נֵזֶר אֱלֹהָיו עַל־רֹאשׁוֹ׃ 6.8. כֹּל יְמֵי נִזְרוֹ קָדֹשׁ הוּא לַיהוָה׃ 6.9. וְכִי־יָמוּת מֵת עָלָיו בְּפֶתַע פִּתְאֹם וְטִמֵּא רֹאשׁ נִזְרוֹ וְגִלַּח רֹאשׁוֹ בְּיוֹם טָהֳרָתוֹ בַּיּוֹם הַשְּׁבִיעִי יְגַלְּחֶנּוּ׃ 6.11. וְעָשָׂה הַכֹּהֵן אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל־הַנָּפֶשׁ וְקִדַּשׁ אֶת־רֹאשׁוֹ בַּיּוֹם הַהוּא׃ 6.12. וְהִזִּיר לַיהוָה אֶת־יְמֵי נִזְרוֹ וְהֵבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְאָשָׁם וְהַיָּמִים הָרִאשֹׁנִים יִפְּלוּ כִּי טָמֵא נִזְרוֹ׃ 6.13. וְזֹאת תּוֹרַת הַנָּזִיר בְּיוֹם מְלֹאת יְמֵי נִזְרוֹ יָבִיא אֹתוֹ אֶל־פֶּתַח אֹהֶל מוֹעֵד׃ 6.14. וְהִקְרִיב אֶת־קָרְבָּנוֹ לַיהוָה כֶּבֶשׂ בֶּן־שְׁנָתוֹ תָמִים אֶחָד לְעֹלָה וְכַבְשָׂה אַחַת בַּת־שְׁנָתָהּ תְּמִימָה לְחַטָּאת וְאַיִל־אֶחָד תָּמִים לִשְׁלָמִים׃ 6.15. וְסַל מַצּוֹת סֹלֶת חַלֹּת בְּלוּלֹת בַּשֶּׁמֶן וּרְקִיקֵי מַצּוֹת מְשֻׁחִים בַּשָּׁמֶן וּמִנְחָתָם וְנִסְכֵּיהֶם׃ 6.16. וְהִקְרִיב הַכֹּהֵן לִפְנֵי יְהוָה וְעָשָׂה אֶת־חַטָּאתוֹ וְאֶת־עֹלָתוֹ׃ 6.17. וְאֶת־הָאַיִל יַעֲשֶׂה זֶבַח שְׁלָמִים לַיהוָה עַל סַל הַמַּצּוֹת וְעָשָׂה הַכֹּהֵן אֶת־מִנְחָתוֹ וְאֶת־נִסְכּוֹ׃ 6.18. וְגִלַּח הַנָּזִיר פֶּתַח אֹהֶל מוֹעֵד אֶת־רֹאשׁ נִזְרוֹ וְלָקַח אֶת־שְׂעַר רֹאשׁ נִזְרוֹ וְנָתַן עַל־הָאֵשׁ אֲשֶׁר־תַּחַת זֶבַח הַשְּׁלָמִים׃ 6.19. וְלָקַח הַכֹּהֵן אֶת־הַזְּרֹעַ בְּשֵׁלָה מִן־הָאַיִל וְחַלַּת מַצָּה אַחַת מִן־הַסַּל וּרְקִיק מַצָּה אֶחָד וְנָתַן עַל־כַּפֵּי הַנָּזִיר אַחַר הִתְגַּלְּחוֹ אֶת־נִזְרוֹ׃ 6.21. זֹאת תּוֹרַת הַנָּזִיר אֲשֶׁר יִדֹּר קָרְבָּנוֹ לַיהוָה עַל־נִזְרוֹ מִלְּבַד אֲשֶׁר־תַּשִּׂיג יָדוֹ כְּפִי נִדְרוֹ אֲשֶׁר יִדֹּר כֵּן יַעֲשֶׂה עַל תּוֹרַת נִזְרוֹ׃ 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 25.8. וַיָּבֹא אַחַר אִישׁ־יִשְׂרָאֵל אֶל־הַקֻּבָּה וַיִּדְקֹר אֶת־שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת־הָאִשָּׁה אֶל־קֳבָתָהּ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵל׃ 28.1. עֹלַת שַׁבַּת בְּשַׁבַּתּוֹ עַל־עֹלַת הַתָּמִיד וְנִסְכָּהּ׃ 28.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 28.2. וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ׃ 28.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ׃ 28.3. וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד׃ 28.3. שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם׃

6.1. And the LORD spoke unto Moses, saying: 6.2. Speak unto the children of Israel, and say unto them: When either man or woman shall clearly utter a vow, the vow of a Nazirite, to consecrate himself unto the LORD, 6.3. he shall abstain from wine and strong drink: he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried. 6.4. All the days of his Naziriteship shall he eat nothing that is made of the grape-vine, from the pressed grapes even to the grapestone. 6.5. All the days of his vow of Naziriteship there shall no razor come upon his head; until the days be fulfilled, in which he consecrateth himself unto the LORD, he shall be holy, he shall let the locks of the hair of his head grow long. 6.6. All the days that he consecrateth himself unto the LORD he shall not come near to a dead body. 6.7. He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die; because his consecration unto God is upon his head. 6.8. All the days of his Naziriteship he is holy unto the LORD. 6.9. And if any man die very suddenly beside him, and he defile his consecrated head, then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. 6.10. And on the eighth day he shall bring two turtledoves, or two young pigeons, to the priest, to the door of the tent of meeting. 6.11. And the priest shall prepare one for a sin-offering, and the other for a burnt-offering, and make atonement for him, for that he sinned by reason of the dead; and he shall hallow his head that same day. 6.12. And he shall consecrate unto the LORD the days of his Naziriteship, and shall bring a he-lamb of the first year for a guilt-offering; but the former days shall be void, because his consecration was defiled. . 6.13. And this is the law of the Nazirite, when the days of his consecration are fulfilled: he shall abring it unto the door of the tent of meeting; 6.14. and he shall present his offering unto the LORD, one he-lamb of the first year without blemish for a burnt-offering, and one ewe-lamb of the first year without blemish for a sin-offering, and one ram without blemish for peace-offerings, 6.15. and a basket of unleavened bread, cakes of fine flour mingled with oil, and unleavened wafers spread with oil, and their meal-offering, and their drink-offerings. 6.16. And the priest shall bring them before the LORD, and shall offer his sin-offering, and his burnt-offering. 6.17. And he shall offer the ram for a sacrifice of peace-offerings unto the LORD, with the basket of unleavened bread; the priest shall offer also the meal-offering thereof, and the drink-offering thereof. 6.18. And the Nazirite shall shave his consecrated head at the door of the tent of meeting, and shall take the hair of his consecrated head, and put it on the fire which is under the sacrifice of peace-offerings. 6.19. And the priest shall take the shoulder of the ram when it is sodden, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazirite, after he hath shaven his consecrated head. 6.20. And the priest shall wave them for a wave-offering before the LORD; this is holy for the priest, together with the breast of waving and the thigh of heaving; and after that the Nazirite may drink wine. 6.21. This is the law of the Nazirite who voweth, and of his offering unto the LORD for his Naziriteship, beside that for which his means suffice; according to his vow which he voweth, so he must do after the law of his Naziriteship. 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’ 25.8. And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel. 28.1. And the LORD spoke unto Moses, saying: 28.2. Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season. 28.3. And thou shalt say unto them: This is the offering made by fire which ye shall bring unto the LORD: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering. 22. Come now therefore, I pray thee, curse me this people; for they are too mighty for me; peradventure I shall prevail, that we may smite them, and that I may drive them out of the land; for I know that he whom thou blessest is blessed, and he whom thou cursest is cursed.’,And Balak said unto Balaam: ‘Did I not earnestly send unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honour?’,Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, with his sword drawn in his hand; and he bowed his head, and fell on his face.,And the children of Israel journeyed, and pitched in the plains of Moab beyond the Jordan at Jericho.,and the ass saw me, and turned aside before me these three times; unless she had turned aside from me, surely now I had even slain thee, and saved her alive.’,And the angel of the LORD said unto him: ‘Wherefore hast thou smitten thine ass these three times? behold, I am come forth for an adversary, because thy way is contrary unto me;,And Balaam rose up in the morning, and said unto the princes of Balak: ‘Get you into your land; for the LORD refuseth to give me leave to go with you.’,And when Balak heard that Balaam was come, he went out to meet him unto Ir-moab, which is on the border of Arnon, which is in the utmost part of the border.,And the LORD opened the mouth of the ass, and she said unto Balaam: ‘What have I done unto thee, that thou hast smitten me these three times?’,And Balak sent yet again princes, more, and more honourable than they.,And Balak the son of Zippor saw all that Israel had done to the Amorites.,Behold the people that is come out of Egypt, it covereth the face of the earth; now, come curse me them; peradventure I shall be able to fight against them, and shall drive them out.’,And the ass saw the angel of the LORD, and she thrust herself unto the wall, and crushed Balaam’s foot against the wall; and he smote her again.,And Balaam said unto Balak: ‘Lo, I am come unto thee; have I now any power at all to speak any thing? the word that God putteth in my mouth, that shall I speak.’,And the angel of the LORD went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left.,And they came to Balaam, and said to him: ‘Thus saith Balak the son of Zippor: Let nothing, I pray thee, hinder thee from coming unto me;,And Moab said unto the elders of Midian: ‘Now will this multitude lick up all that is round about us, as the ox licketh up the grass of the field.’—And Balak the son of Zippor was king of Moab at that time.—,Then the angel of the LORD stood in a hollow way between the vineyards, a fence being on this side, and a fence on that side.,And God came unto Balaam, and said: ‘What men are these with thee?’,And the ass saw the angel of the LORD, and she lay down under Balaam; and Balaam’s anger was kindled, and he smote the ass with his staff.,And it came to pass in the morning that Balak took Balaam, and brought him up into Bamoth-baal, and he saw from thence the utmost part of the people.,And Balaam said unto the ass: ‘Because thou hast mocked me; I would there were a sword in my hand, for now I had killed thee.’,for I will promote thee unto very great honour, and whatsoever thou sayest unto me I will do; come therefore, I pray thee, curse me this people.’,And God’s anger was kindled because he went; and the angel of the LORD placed himself in the way for an adversary against him.—Now he was riding upon his ass, and his two servants were with him.—,And the ass saw the angel of the LORD standing in the way, with his sword drawn in his hand; and the ass turned aside out of the way, and went into the field; and Balaam smote the ass, to turn her into the way.,And the ass said unto Balaam: ‘Am not I thine ass, upon which thou hast ridden all thy life long unto this day? was I ever wont to do so unto thee?’ And he said: ‘Nay.’,And the princes of Moab rose up, and they went unto Balak, and said: ‘Balaam refuseth to come with us.’,And Moab was sore afraid of the people, because they were many; and Moab was overcome with dread because of the children of Israel.,And the angel of the LORD said unto Balaam: ‘Go with the men; but only the word that I shall speak unto thee, that thou shalt speak.’ So Balaam went with the princes of Balak.,And Balak sacrificed oxen and sheep, and sent to Balaam, and to the princes that were with him.,And he said unto them: ‘Lodge here this night, and I will bring you back word, as the LORD may speak unto me’; and the princes of Moab abode with Balaam.,And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.,And God said unto Balaam: ‘Thou shalt not go with them; thou shalt not curse the people; for they are blessed.’,And he sent messengers unto Balaam the son of Beor, to Pethor, which is by the River, to the land of the children of his people, to call him, saying: ‘Behold, there is a people come out from Egypt; behold, they cover the face of the earth, and they abide over against me.,And Balaam said unto the angel of the LORD: ‘I have sinned; for I knew not that thou stoodest in the way against me; now therefore, if it displease thee, I will get me back.’,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.,And Balaam went with Balak, and they came unto Kiriath-huzoth.,And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spoke unto him the words of Balak.,Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will speak unto me more.’,And Balaam said unto God: ‘Balak the son of Zippor, king of Moab, hath sent unto me [saying]:,And God came unto Balaam at night, and said unto him: ‘If the men are come to call thee, rise up, go with them; but only the word which I speak unto thee, that shalt thou do.’

9. Hebrew Bible, Song of Songs, 2.8-2.14, 5.2, 8.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •john (the baptist) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 244, 245, 250

2.8. קוֹל דּוֹדִי הִנֵּה־זֶה בָּא מְדַלֵּג עַל־הֶהָרִים מְקַפֵּץ עַל־הַגְּבָעוֹת׃ 2.9. דּוֹמֶה דוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים הִנֵּה־זֶה עוֹמֵד אַחַר כָּתְלֵנוּ מַשְׁגִּיחַ מִן־הַחֲלֹּנוֹת מֵצִיץ מִן־הַחֲרַכִּים׃ 2.11. כִּי־הִנֵּה הסתו [הַסְּתָיו] עָבָר הַגֶּשֶׁם חָלַף הָלַךְ לוֹ׃ 2.12. הַנִּצָּנִים נִרְאוּ בָאָרֶץ עֵת הַזָּמִיר הִגִּיעַ וְקוֹל הַתּוֹר נִשְׁמַע בְּאַרְצֵנוּ׃ 2.13. הַתְּאֵנָה חָנְטָה פַגֶּיהָ וְהַגְּפָנִים סְמָדַר נָתְנוּ רֵיחַ קוּמִי לכי [לָךְ] רַעְיָתִי יָפָתִי וּלְכִי־לָךְ׃ 2.14. יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶתּ־מַרְאַיִךְ הַשְׁמִיעִינִי אֶת־קוֹלֵךְ כִּי־קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה׃ 5.2. אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דוֹפֵק פִּתְחִי־לִי אֲחֹתִי רַעְיָתִי יוֹנָתִי תַמָּתִי שֶׁרֹּאשִׁי נִמְלָא־טָל קְוֻּצּוֹתַי רְסִיסֵי לָיְלָה׃ 8.13. הַיוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִינִי׃

2.8. Hark! my beloved! behold, he cometh, Leaping upon the mountains, skipping upon the hills. 2.9. My beloved is like a gazelle or a young hart; Behold, he standeth behind our wall, He looketh in through the windows, He peereth through the lattice. 2.10. My beloved spoke, and said unto me: ‘Rise up, my love, my fair one, and come away. 2.11. For, lo, the winter is past, The rain is over and gone; 2.12. The flowers appear on the earth; The time of singing is come, And the voice of the turtle is heard in our land; 2.13. The fig-tree putteth forth her green figs, And the vines in blossom give forth their fragrance. Arise, my love, my fair one, and come away. 2.14. O my dove, that art in the clefts of the rock, in the covert of the cliff, Let me see thy countece, let me hear thy voice; For sweet is thy voice, and thy countece is comely.’ 5.2. I sleep, but my heart waketh; Hark! my beloved knocketh: ‘Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.’ 8.13. Thou that dwellest in the gardens, The companions hearken for thy voice: ‘Cause me to hear it.’

10. Hebrew Bible, Psalms, 136.7, 228.24, 7.10, 115.11, 117.24, 97.3, 66.3, 45.10, 138.14, 138.6, 51, 45.11, 45.9, 138.1, 138.2, 110, 32.6, 2.7, 31.5, 22.1, 29.1, 29.2, 118.29, 1.1, 3, 34.2, 2, 37.11, 55.18, 146.7, 69.22, 134.2, 41.4, 72, 55.11, "147.14", 40.7, 40.9, 40.8, 289, 63, 141, 7.3a, 18.45, 90 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280

136.7. לְעֹשֵׂה אוֹרִים גְּדֹלִים כִּי לְעוֹלָם חַסְדּוֹ׃

136.7. To Him that made great lights, For His mercy endureth for ever;

11. Hebrew Bible, Genesis, 1.1-1.2, 1.6-1.31, 2.5, 2.7, 2.24, 3.24, 5.22, 5.24, 5.29, 9.1-9.29, 15.5-15.6, 19.8, 19.14, 24.67, 41.46-41.49, 42.22, 43.13-43.14, 43.32, 45.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 720; Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 357; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 712; Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 340; Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 258; Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1263; Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 94, 166; Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 65; Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 148; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 93; Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 115; Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 70, 71; Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 101; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 203; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 170; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 228

1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.6. וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃ 1.7. וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃ 1.8. וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שֵׁנִי׃ 1.9. וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃ 1.11. וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ וַיְהִי־כֵן׃ 1.12. וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹשֶׂה־פְּרִי אֲשֶׁר זַרְעוֹ־בוֹ לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.13. וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שְׁלִישִׁי׃ 1.14. וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃ 1.15. וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל־הָאָרֶץ וַיְהִי־כֵן׃ 1.16. וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃ 1.17. וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל־הָאָרֶץ׃ 1.18. וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלֲהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.19. וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם רְבִיעִי׃ 1.21. וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.22. וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃ 1.23. וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם חֲמִישִׁי׃ 1.24. וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ־אֶרֶץ לְמִינָהּ וַיְהִי־כֵן׃ 1.25. וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 1.29. וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי לָכֶם אֶת־כָּל־עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל־פְּנֵי כָל־הָאָרֶץ וְאֶת־כָּל־הָעֵץ אֲשֶׁר־בּוֹ פְרִי־עֵץ זֹרֵעַ זָרַע לָכֶם יִהְיֶה לְאָכְלָה׃ 1.31. וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃ 2.5. וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ וְכָל־עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר יְהוָה אֱלֹהִים עַל־הָאָרֶץ וְאָדָם אַיִן לַעֲבֹד אֶת־הָאֲדָמָה׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 5.22. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 5.24. וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ 5.29. וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃ 9.1. וַיְבָרֶךְ אֱלֹהִים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ׃ 9.1. וְאֵת כָּל־נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם בָּעוֹף בַּבְּהֵמָה וּבְכָל־חַיַּת הָאָרֶץ אִתְּכֶם מִכֹּל יֹצְאֵי הַתֵּבָה לְכֹל חַיַּת הָאָרֶץ׃ 9.2. וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם׃ 9.2. וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל־חַיַּת הָאָרֶץ וְעַל כָּל־עוֹף הַשָּׁמָיִם בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכָל־דְּגֵי הַיָּם בְּיֶדְכֶם נִתָּנוּ׃ 9.3. כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃ 9.4. אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃ 9.5. וְאַךְ אֶת־דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ מִיַּד כָּל־חַיָּה אֶדְרְשֶׁנּוּ וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת־נֶפֶשׁ הָאָדָם׃ 9.6. שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃ 9.7. וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ־בָהּ׃ 9.8. וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ וְאֶל־בָּנָיו אִתּוֹ לֵאמֹר׃ 9.9. וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃ 9.11. וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם וְלֹא־יִכָּרֵת כָּל־בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא־יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ׃ 9.12. וַיֹּאמֶר אֱלֹהִים זֹאת אוֹת־הַבְּרִית אֲשֶׁר־אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה אֲשֶׁר אִתְּכֶם לְדֹרֹת עוֹלָם׃ 9.13. אֶת־קַשְׁתִּי נָתַתִּי בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִית בֵּינִי וּבֵין הָאָרֶץ׃ 9.14. וְהָיָה בְּעַנְנִי עָנָן עַל־הָאָרֶץ וְנִרְאֲתָה הַקֶּשֶׁת בֶּעָנָן׃ 9.15. וְזָכַרְתִּי אֶת־בְּרִיתִי אֲשֶׁר בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר וְלֹא־יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל לְשַׁחֵת כָּל־בָּשָׂר׃ 9.16. וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם בֵּין אֱלֹהִים וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃ 9.17. וַיֹּאמֶר אֱלֹהִים אֶל־נֹחַ זֹאת אוֹת־הַבְּרִית אֲשֶׁר הֲקִמֹתִי בֵּינִי וּבֵין כָּל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃ 9.18. וַיִּהְיוּ בְנֵי־נֹחַ הַיֹּצְאִים מִן־הַתֵּבָה שֵׁם וְחָם וָיָפֶת וְחָם הוּא אֲבִי כְנָעַן׃ 9.19. שְׁלֹשָׁה אֵלֶּה בְּנֵי־נֹחַ וּמֵאֵלֶּה נָפְצָה כָל־הָאָרֶץ׃ 9.21. וַיֵּשְׁתְּ מִן־הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה׃ 9.22. וַיַּרְא חָם אֲבִי כְנַעַן אֵת עֶרְוַת אָבִיו וַיַּגֵּד לִשְׁנֵי־אֶחָיו בַּחוּץ׃ 9.23. וַיִּקַּח שֵׁם וָיֶפֶת אֶת־הַשִּׂמְלָה וַיָּשִׂימוּ עַל־שְׁכֶם שְׁנֵיהֶם וַיֵּלְכוּ אֲחֹרַנִּית וַיְכַסּוּ אֵת עֶרְוַת אֲבִיהֶם וּפְנֵיהֶם אֲחֹרַנִּית וְעֶרְוַת אֲבִיהֶם לֹא רָאוּ׃ 9.24. וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר־עָשָׂה־לוֹ בְּנוֹ הַקָּטָן׃ 9.25. וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו׃ 9.26. וַיֹּאמֶר בָּרוּךְ יְהֹוָה אֱלֹהֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 9.27. יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאָהֳלֵי־שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ׃ 9.28. וַיְחִי־נֹחַ אַחַר הַמַּבּוּל שְׁלֹשׁ מֵאוֹת שָׁנָה וַחֲמִשִּׁים שָׁנָה׃ 15.5. וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 19.8. הִנֵּה־נָא לִי שְׁתֵּי בָנוֹת אֲשֶׁר לֹא־יָדְעוּ אִישׁ אוֹצִיאָה־נָּא אֶתְהֶן אֲלֵיכֶם וַעֲשׂוּ לָהֶן כַּטּוֹב בְּעֵינֵיכֶם רַק לָאֲנָשִׁים הָאֵל אַל־תַּעֲשׂוּ דָבָר כִּי־עַל־כֵּן בָּאוּ בְּצֵל קֹרָתִי׃ 19.14. וַיֵּצֵא לוֹט וַיְדַבֵּר אֶל־חֲתָנָיו לֹקְחֵי בְנֹתָיו וַיֹּאמֶר קוּמוּ צְּאוּ מִן־הַמָּקוֹם הַזֶּה כִּי־מַשְׁחִית יְהוָה אֶת־הָעִיר וַיְהִי כִמְצַחֵק בְּעֵינֵי חֲתָנָיו׃ 24.67. וַיְבִאֶהָ יִצְחָק הָאֹהֱלָה שָׂרָה אִמּוֹ וַיִּקַּח אֶת־רִבְקָה וַתְּהִי־לוֹ לְאִשָּׁה וַיֶּאֱהָבֶהָ וַיִּנָּחֵם יִצְחָק אַחֲרֵי אִמּוֹ׃ 41.46. וְיוֹסֵף בֶּן־שְׁלֹשִׁים שָׁנָה בְּעָמְדוֹ לִפְנֵי פַּרְעֹה מֶלֶךְ־מִצְרָיִם וַיֵּצֵא יוֹסֵף מִלִּפְנֵי פַרְעֹה וַיַּעְבֹר בְּכָל־אֶרֶץ מִצְרָיִם׃ 41.47. וַתַּעַשׂ הָאָרֶץ בְּשֶׁבַע שְׁנֵי הַשָּׂבָע לִקְמָצִים׃ 41.48. וַיִּקְבֹּץ אֶת־כָּל־אֹכֶל שֶׁבַע שָׁנִים אֲשֶׁר הָיוּ בְּאֶרֶץ מִצְרַיִם וַיִּתֶּן־אֹכֶל בֶּעָרִים אֹכֶל שְׂדֵה־הָעִיר אֲשֶׁר סְבִיבֹתֶיהָ נָתַן בְּתוֹכָהּ׃ 41.49. וַיִּצְבֹּר יוֹסֵף בָּר כְּחוֹל הַיָּם הַרְבֵּה מְאֹד עַד כִּי־חָדַל לִסְפֹּר כִּי־אֵין מִסְפָּר׃ 43.32. וַיָּשִׂימוּ לוֹ לְבַדּוֹ וְלָהֶם לְבַדָּם וְלַמִּצְרִים הָאֹכְלִים אִתּוֹ לְבַדָּם כִּי לֹא יוּכְלוּן הַמִּצְרִים לֶאֱכֹל אֶת־הָעִבְרִים לֶחֶם כִּי־תוֹעֵבָה הִוא לְמִצְרָיִם׃

1.1. In the beginning God created the heaven and the earth. 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. 1.6. And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’ 1.7. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so. 1.8. And God called the firmament Heaven. And there was evening and there was morning, a second day. 1.9. And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so. 1.10. And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good. 1.11. And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so. 1.12. And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and God saw that it was good. 1.13. And there was evening and there was morning, a third day. 1.14. And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years; 1.15. and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so. 1.16. And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars. 1.17. And God set them in the firmament of the heaven to give light upon the earth, 1.18. and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good. 1.19. And there was evening and there was morning, a fourth day. 1.20. And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’ 1.21. And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good. 1.22. And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’ 1.23. And there was evening and there was morning, a fifth day. 1.24. And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so. 1.25. And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good. 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them. 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’ 1.29. And God said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed—to you it shall be for food; 1.30. and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, [I have given] every green herb for food.’ And it was so. 1.31. And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day. 2.5. No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground; 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh. 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life. 5.22. And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters. 5.24. And Enoch walked with God, and he was not; for God took him. 5.29. And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’ 9.1. And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth. 9.2. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered. 9.3. Every moving thing that liveth shall be for food for you; as the green herb have I given you all. 9.4. Only flesh with the life thereof, which is the blood thereof, shall ye not eat. 9.5. And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man. 9.6. Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man. 9.7. And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein.’ . 9.8. And God spoke unto Noah, and to his sons with him, saying: 9.9. ’As for Me, behold, I establish My covet with you, and with your seed after you; 9.10. and with every living creature that is with you, the fowl, the cattle, and every beast of the earth with you; of all that go out of the ark, even every beast of the earth. 9.11. And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’ 9.12. And God said: ‘This is the token of the covet which I make between Me and you and every living creature that is with you, for perpetual generations: 9.13. I have set My bow in the cloud, and it shall be for a token of a covet between Me and the earth. 9.14. And it shall come to pass, when I bring clouds over the earth, and the bow is seen in the cloud, 9.15. that I will remember My covet, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. 9.16. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covet between God and every living creature of all flesh that is upon the earth.’ 9.17. And God said unto Noah: ‘This is the token of the covet which I have established between Me and all flesh that is upon the earth.’ 9.18. And the sons of Noah, that went forth from the ark, were Shem, and Ham, and Japheth; and Ham is the father of Canaan. 9.19. These three were the sons of Noah, and of these was the whole earth overspread. 9.20. And Noah, the man of the land, began and planted a vineyard. 9.21. And he drank of the wine, and was drunken; and he was uncovered within his tent. 9.22. And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. 9.23. And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness. 9.24. And Noah awoke from his wine, and knew what his youngest son had done unto him. 9.25. And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren. 9.26. And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant. 9.27. God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant. 9.28. And Noah lived after the flood three hundred and fifty years. 15.5. And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’ 15.6. And he believed in the LORD; and He counted it to him for righteousness. 19.8. Behold now, I have two daughters that have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes; only unto these men do nothing; forasmuch as they are come under the shadow of my roof.’ 19.14. And Lot went out, and spoke unto his sons-in-law, who married his daughters, and said: ‘Up, get you out of this place; for the LORD will destroy the city.’ But he seemed unto his sons-in-law as one that jested. 24.67. And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her. And Isaac was comforted for his mother. 41.46. And Joseph was thirty years old when he stood before Pharaoh king of Egypt.—And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. 41.47. And in the seven years of plenty the earth brought forth in heaps. 41.48. And he gathered up all the food of the seven years which were in the land of Egypt, and laid up the food in the cities; the food of the field, which was round about every city, laid he up in the same. 41.49. And Joseph laid up corn as the sand of the sea, very much, until they left off numbering; for it was without number. 43.32. And they set on for him by himself, and for them by themselves, and for the Egyptians, that did eat with him, by themselves; because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.

12. Hebrew Bible, Deuteronomy, 6.4-6.9, 11.18-11.20, 15.7, 17.1, 17.10, 21.15-21.21, 22.13-22.21, 22.23-22.24, 22.28-22.29, 23.10-23.15, 32.1, 34.10-34.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •john chrysostom, on phylacteries •john (the apostle) •lundquist, john m. •strugnel, john •chrysostom, john •john chrysostom •john (the baptist) •john the baptist, as prophet Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 868; Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 43; Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 20; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 268; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 76, 136, 177; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 126; Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 54; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 228

6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.6. וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 6.7. וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 6.8. וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 6.9. וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃ 11.18. וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃ 11.19. וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 15.7. כִּי־יִהְיֶה בְךָ אֶבְיוֹן מֵאַחַד אַחֶיךָ בְּאַחַד שְׁעָרֶיךָ בְּאַרְצְךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא תְאַמֵּץ אֶת־לְבָבְךָ וְלֹא תִקְפֹּץ אֶת־יָדְךָ מֵאָחִיךָ הָאֶבְיוֹן׃ 17.1. לֹא־תִזְבַּח לַיהוָה אֱלֹהֶיךָ שׁוֹר וָשֶׂה אֲשֶׁר יִהְיֶה בוֹ מוּם כֹּל דָּבָר רָע כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ הוּא׃ 17.1. וְעָשִׂיתָ עַל־פִּי הַדָּבָר אֲשֶׁר יַגִּידוּ לְךָ מִן־הַמָּקוֹם הַהוּא אֲשֶׁר יִבְחַר יְהוָה וְשָׁמַרְתָּ לַעֲשׂוֹת כְּכֹל אֲשֶׁר יוֹרוּךָ׃ 21.15. כִּי־תִהְיֶיןָ לְאִישׁ שְׁתֵּי נָשִׁים הָאַחַת אֲהוּבָה וְהָאַחַת שְׂנוּאָה וְיָלְדוּ־לוֹ בָנִים הָאֲהוּבָה וְהַשְּׂנוּאָה וְהָיָה הַבֵּן הַבְּכוֹר לַשְּׂנִיאָה׃ 21.16. וְהָיָה בְּיוֹם הַנְחִילוֹ אֶת־בָּנָיו אֵת אֲשֶׁר־יִהְיֶה לוֹ לֹא יוּכַל לְבַכֵּר אֶת־בֶּן־הָאֲהוּבָה עַל־פְּנֵי בֶן־הַשְּׂנוּאָה הַבְּכֹר׃ 21.17. כִּי אֶת־הַבְּכֹר בֶּן־הַשְּׂנוּאָה יַכִּיר לָתֶת לוֹ פִּי שְׁנַיִם בְּכֹל אֲשֶׁר־יִמָּצֵא לוֹ כִּי־הוּא רֵאשִׁית אֹנוֹ לוֹ מִשְׁפַּט הַבְּכֹרָה׃ 21.18. כִּי־יִהְיֶה לְאִישׁ בֵּן סוֹרֵר וּמוֹרֶה אֵינֶנּוּ שֹׁמֵעַ בְּקוֹל אָבִיו וּבְקוֹל אִמּוֹ וְיסְּרוּ אֹתוֹ וְלֹא יִשְׁמַע אֲלֵיהֶם׃ 21.19. וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ וְהוֹצִיאוּ אֹתוֹ אֶל־זִקְנֵי עִירוֹ וְאֶל־שַׁעַר מְקֹמוֹ׃ 21.21. וּרְגָמֻהוּ כָּל־אַנְשֵׁי עִירוֹ בָאֲבָנִים וָמֵת וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ וְכָל־יִשְׂרָאֵל יִשְׁמְעוּ וְיִרָאוּ׃ 22.13. כִּי־יִקַּח אִישׁ אִשָּׁה וּבָא אֵלֶיהָ וּשְׂנֵאָהּ׃ 22.14. וְשָׂם לָהּ עֲלִילֹת דְּבָרִים וְהוֹצִיא עָלֶיהָ שֵׁם רָע וְאָמַר אֶת־הָאִשָּׁה הַזֹּאת לָקַחְתִּי וָאֶקְרַב אֵלֶיהָ וְלֹא־מָצָאתִי לָהּ בְּתוּלִים׃ 22.15. וְלָקַח אֲבִי הנער [הַנַּעֲרָה] וְאִמָּהּ וְהוֹצִיאוּ אֶת־בְּתוּלֵי הנער [הַנַּעֲרָה] אֶל־זִקְנֵי הָעִיר הַשָּׁעְרָה׃ 22.16. וְאָמַר אֲבִי הנער [הַנַּעַרָה] אֶל־הַזְּקֵנִים אֶת־בִּתִּי נָתַתִּי לָאִישׁ הַזֶּה לְאִשָּׁה וַיִּשְׂנָאֶהָ׃ 22.17. וְהִנֵּה־הוּא שָׂם עֲלִילֹת דְּבָרִים לֵאמֹר לֹא־מָצָאתִי לְבִתְּךָ בְּתוּלִים וְאֵלֶּה בְּתוּלֵי בִתִּי וּפָרְשׂוּ הַשִּׂמְלָה לִפְנֵי זִקְנֵי הָעִיר׃ 22.18. וְלָקְחוּ זִקְנֵי הָעִיר־הַהִוא אֶת־הָאִישׁ וְיִסְּרוּ אֹתוֹ׃ 22.19. וְעָנְשׁוּ אֹתוֹ מֵאָה כֶסֶף וְנָתְנוּ לַאֲבִי הַנַּעֲרָה כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל וְלוֹ־תִהְיֶה לְאִשָּׁה לֹא־יוּכַל לְשַּׁלְּחָהּ כָּל־יָמָיו׃ 22.21. וְהוֹצִיאוּ אֶת־הנער [הַנַּעֲרָה] אֶל־פֶּתַח בֵּית־אָבִיהָ וּסְקָלוּהָ אַנְשֵׁי עִירָהּ בָּאֲבָנִים וָמֵתָה כִּי־עָשְׂתָה נְבָלָה בְּיִשְׂרָאֵל לִזְנוֹת בֵּית אָבִיהָ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 22.23. כִּי יִהְיֶה נער [נַעֲרָה] בְתוּלָה מְאֹרָשָׂה לְאִישׁ וּמְצָאָהּ אִישׁ בָּעִיר וְשָׁכַב עִמָּהּ׃ 22.24. וְהוֹצֵאתֶם אֶת־שְׁנֵיהֶם אֶל־שַׁעַר הָעִיר הַהִוא וּסְקַלְתֶּם אֹתָם בָּאֲבָנִים וָמֵתוּ אֶת־הנער [הַנַּעֲרָה] עַל־דְּבַר אֲשֶׁר לֹא־צָעֲקָה בָעִיר וְאֶת־הָאִישׁ עַל־דְּבַר אֲשֶׁר־עִנָּה אֶת־אֵשֶׁת רֵעֵהוּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 22.28. כִּי־יִמְצָא אִישׁ נער [נַעֲרָה] בְתוּלָה אֲשֶׁר לֹא־אֹרָשָׂה וּתְפָשָׂהּ וְשָׁכַב עִמָּהּ וְנִמְצָאוּ׃ 22.29. וְנָתַן הָאִישׁ הַשֹּׁכֵב עִמָּהּ לַאֲבִי הנער [הַנַּעֲרָה] חֲמִשִּׁים כָּסֶף וְלוֹ־תִהְיֶה לְאִשָּׁה תַּחַת אֲשֶׁר עִנָּהּ לֹא־יוּכַל שַׁלְּחָה כָּל־יָמָיו׃ 23.11. כִּי־יִהְיֶה בְךָ אִישׁ אֲשֶׁר לֹא־יִהְיֶה טָהוֹר מִקְּרֵה־לָיְלָה וְיָצָא אֶל־מִחוּץ לַמַּחֲנֶה לֹא יָבֹא אֶל־תּוֹךְ הַמַּחֲנֶה׃ 23.12. וְהָיָה לִפְנוֹת־עֶרֶב יִרְחַץ בַּמָּיִם וּכְבֹא הַשֶּׁמֶשׁ יָבֹא אֶל־תּוֹךְ הַמַּחֲנֶה׃ 23.13. וְיָד תִּהְיֶה לְךָ מִחוּץ לַמַּחֲנֶה וְיָצָאתָ שָׁמָּה חוּץ׃ 23.14. וְיָתֵד תִּהְיֶה לְךָ עַל־אֲזֵנֶךָ וְהָיָה בְּשִׁבְתְּךָ חוּץ וְחָפַרְתָּה בָהּ וְשַׁבְתָּ וְכִסִּיתָ אֶת־צֵאָתֶךָ׃ 23.15. כִּי יְהוָה אֱלֹהֶיךָ מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶךָ לְהַצִּילְךָ וְלָתֵת אֹיְבֶיךָ לְפָנֶיךָ וְהָיָה מַחֲנֶיךָ קָדוֹשׁ וְלֹא־יִרְאֶה בְךָ עֶרְוַת דָּבָר וְשָׁב מֵאַחֲרֶיךָ׃ 32.1. יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר וּבְתֹהוּ יְלֵל יְשִׁמֹן יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ יִצְּרֶנְהוּ כְּאִישׁוֹן עֵינוֹ׃ 32.1. הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי׃ 34.11. לְכָל־הָאֹתוֹת וְהַמּוֹפְתִים אֲשֶׁר שְׁלָחוֹ יְהוָה לַעֲשׂוֹת בְּאֶרֶץ מִצְרָיִם לְפַרְעֹה וּלְכָל־עֲבָדָיו וּלְכָל־אַרְצוֹ׃ 34.12. וּלְכֹל הַיָּד הַחֲזָקָה וּלְכֹל הַמּוֹרָא הַגָּדוֹל אֲשֶׁר עָשָׂה מֹשֶׁה לְעֵינֵי כָּל־יִשְׂרָאֵל׃

6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6.6. And these words, which I command thee this day, shall be upon thy heart; 6.7. and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 6.8. And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. 6.9. And thou shalt write them upon the door-posts of thy house, and upon thy gates. 11.18. Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes. 11.19. And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 11.20. And thou shalt write them upon the door-posts of thy house, and upon thy gates; 15.7. If there be among you a needy man, one of thy brethren, within any of thy gates, in thy land which the LORD thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy needy brother; 17.1. Thou shalt not sacrifice unto the LORD thy God an ox, or a sheep, wherein is a blemish, even any evil thing; for that is an abomination unto the LORD thy God. 17.10. And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee. 21.15. If a man have two wives, the one beloved, and the other hated, and they have borne him children, both the beloved and the hated; and if the first-born son be hers that was hated; 21.16. then it shall be, in the day that he causeth his sons to inherit that which he hath, that he may not make the son of the beloved the first-born before the son of the hated, who is the first-born; 21.17. but he shall acknowledge the first-born, the son of the hated, by giving him a double portion of all that he hath; for he is the first-fruits of his strength, the right of the first-born is his. 21.18. If a man have a stubborn and rebellious son, that will not hearken to the voice of his father, or the voice of his mother, and though they chasten him, will not hearken unto them; 21.19. then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place; 21.20. and they shall say unto the elders of his city: ‘This our son is stubborn and rebellious, he doth not hearken to our voice; he is a glutton, and a drunkard.’ 21.21. And all the men of his city shall stone him with stones, that he die; so shalt thou put away the evil from the midst of thee; and all Israel shall hear, and fear. 22.13. If any man take a wife, and go in unto her, and hate her, 22.14. and lay wanton charges against her, and bring up an evil name upon her, and say: ‘I took this woman, and when I came nigh to her, I found not in her the tokens of virginity’; 22.15. then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel’s virginity unto the elders of the city in the gate. 22.16. And the damsel’s father shall say unto the elders: ‘I gave my daughter unto this man to wife, and he hateth her; 22.17. and, lo, he hath laid wanton charges, saying: I found not in thy daughter the tokens of virginity; and yet these are the tokens of my daughter’s virginity.’ And they shall spread the garment before the elders of the city. 22.18. And the elders of that city shall take the man and chastise him. 22.19. And they shall fine him a hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel; and she shall be his wife; he may not put her away all his days. 22.20. But if this thing be true, that the tokens of virginity were not found in the damsel; 22.21. then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die; because she hath wrought a wanton deed in Israel, to play the harlot in her father’s house; so shalt thou put away the evil from the midst of thee. 22.23. If there be a damsel that is a virgin betrothed unto a man, and a man find her in the city, and lie with her; 22.24. then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die: the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife; so thou shalt put away the evil from the midst of thee. 22.28. If a man find a damsel that is a virgin, that is not betrothed, and lay hold on her, and lie with her, and they be found; 22.29. then the man that lay with her shall give unto the damsel’s father fifty shekels of silver, and she shall be his wife, because he hath humbled her; he may not put her away all his days. 23.10. When thou goest forth in camp against thine enemies, then thou shalt keep thee from every evil thing. 23.11. If there be among you any man, that is not clean by reason of that which chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp. 23.12. But it shall be, when evening cometh on, he shall bathe himself in water; and when the sun is down, he may come within the camp. 23.13. Thou shalt have a place also without the camp, whither thou shalt go forth abroad. 23.14. And thou shalt have a paddle among thy weapons; and it shall be, when thou sittest down abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee. 23.15. For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy; that He see no unseemly thing in thee, and turn away from thee. 32.1. Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth. 34.10. And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face; 34.11. in all the signs and the wonders, which the LORD sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land; 34.12. and in all the mighty hand, and in all the great terror, which Moses wrought in the sight of all Israel.

13. Hebrew Bible, Ruth, 11.3, 25.27-25.30 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •john chrysostom Found in books: Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110, 154

14. Hebrew Bible, Proverbs, 5.3, 8.22-8.25, 16.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •john chrysostom •chrysostom, john Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 225; Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 94; Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 143

5.3. כִּי נֹפֶת תִּטֹּפְנָה שִׂפְתֵי זָרָה וְחָלָק מִשֶּׁמֶן חִכָּהּ׃ 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃

5.3. For the lips of a strange woman drop honey, And her mouth is smoother than oil; 8.22. The LORD made me as the beginning of His way, The first of His works of old. 8.23. I was set up from everlasting, from the beginning, Or ever the earth was. 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water. 8.25. Before the mountains were settled, Before the hills was I brought forth;

15. Hebrew Bible, Micah, 6.6-6.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •john chrysostom Found in books: Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 72

6.6. בַּמָּה אֲקַדֵּם יְהוָה אִכַּף לֵאלֹהֵי מָרוֹם הַאֲקַדְּמֶנּוּ בְעוֹלוֹת בַּעֲגָלִים בְּנֵי שָׁנָה׃ 6.7. הֲיִרְצֶה יְהוָה בְּאַלְפֵי אֵילִים בְּרִבְבוֹת נַחֲלֵי־שָׁמֶן הַאֶתֵּן בְּכוֹרִי פִּשְׁעִי פְּרִי בִטְנִי חַטַּאת נַפְשִׁי׃ 6.8. הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ׃

6.6. ’Wherewith shall I come before the LORD, And bow myself before God on high? Shall I come before Him with burnt-offerings, With calves of a year old? 6.7. Will the LORD be pleased with thousands of rams, With ten thousands of rivers of oil? Shall I give my first-born for my transgression, The fruit of my body for the sin of my soul?’ 6.8. It hath been told thee, O man, what is good, And what the LORD doth require of thee: Only to do justly, and to love mercy, and to walk humbly with thy God.

16. Homer, Iliad, 14.404, 19.86-19.96, 24.54 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •dio (john) chrysostom, on philoctetes •austin, john l. •stobaeus, john Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 176; Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 102; Versnel, Coping with the Gods: Wayward Readings in Greek Theology (2011) 172

19.86. καί τέ με νεικείεσκον· ἐγὼ δʼ οὐκ αἴτιός εἰμι, 19.87. ἀλλὰ Ζεὺς καὶ Μοῖρα καὶ ἠεροφοῖτις Ἐρινύς, 19.88. οἵ τέ μοι εἰν ἀγορῇ φρεσὶν ἔμβαλον ἄγριον ἄτην, 19.89. ἤματι τῷ ὅτʼ Ἀχιλλῆος γέρας αὐτὸς ἀπηύρων. 19.90. ἀλλὰ τί κεν ῥέξαιμι; θεὸς διὰ πάντα τελευτᾷ. 19.91. πρέσβα Διὸς θυγάτηρ Ἄτη, ἣ πάντας ἀᾶται, 19.92. οὐλομένη· τῇ μέν θʼ ἁπαλοὶ πόδες· οὐ γὰρ ἐπʼ οὔδει 19.93. πίλναται, ἀλλʼ ἄρα ἥ γε κατʼ ἀνδρῶν κράατα βαίνει 19.94. βλάπτουσʼ ἀνθρώπους· κατὰ δʼ οὖν ἕτερόν γε πέδησε. 19.95. καὶ γὰρ δή νύ ποτε Ζεὺς ἄσατο, τόν περ ἄριστον 19.96. ἀνδρῶν ἠδὲ θεῶν φασʼ ἔμμεναι· ἀλλʼ ἄρα καὶ τὸν 24.54. κωφὴν γὰρ δὴ γαῖαν ἀεικίζει μενεαίνων.

19.86. Full often have the Achaeans spoken unto me this word, and were ever fain to chide me; howbeit it is not I that am at fault, but Zeus and Fate and Erinys, that walketh in darkness, seeing that in the midst of the place of gathering they cast upon my soul fierce blindness on that day, when of mine own arrogance I took from Achilles his prize. 19.87. Full often have the Achaeans spoken unto me this word, and were ever fain to chide me; howbeit it is not I that am at fault, but Zeus and Fate and Erinys, that walketh in darkness, seeing that in the midst of the place of gathering they cast upon my soul fierce blindness on that day, when of mine own arrogance I took from Achilles his prize. 19.88. Full often have the Achaeans spoken unto me this word, and were ever fain to chide me; howbeit it is not I that am at fault, but Zeus and Fate and Erinys, that walketh in darkness, seeing that in the midst of the place of gathering they cast upon my soul fierce blindness on that day, when of mine own arrogance I took from Achilles his prize. 19.89. Full often have the Achaeans spoken unto me this word, and were ever fain to chide me; howbeit it is not I that am at fault, but Zeus and Fate and Erinys, that walketh in darkness, seeing that in the midst of the place of gathering they cast upon my soul fierce blindness on that day, when of mine own arrogance I took from Achilles his prize. 19.90. But what could I do? It is God that bringeth all things to their issue. Eldest daughter of Zeus is Ate that blindeth all—a power fraught with bane; delicate are her feet, for it is not upon the ground that she fareth, but she walketh over the heads of men, bringing men to harm, and this one or that she ensnareth. 19.91. But what could I do? It is God that bringeth all things to their issue. Eldest daughter of Zeus is Ate that blindeth all—a power fraught with bane; delicate are her feet, for it is not upon the ground that she fareth, but she walketh over the heads of men, bringing men to harm, and this one or that she ensnareth. 19.92. But what could I do? It is God that bringeth all things to their issue. Eldest daughter of Zeus is Ate that blindeth all—a power fraught with bane; delicate are her feet, for it is not upon the ground that she fareth, but she walketh over the heads of men, bringing men to harm, and this one or that she ensnareth. 19.93. But what could I do? It is God that bringeth all things to their issue. Eldest daughter of Zeus is Ate that blindeth all—a power fraught with bane; delicate are her feet, for it is not upon the ground that she fareth, but she walketh over the heads of men, bringing men to harm, and this one or that she ensnareth. 19.94. But what could I do? It is God that bringeth all things to their issue. Eldest daughter of Zeus is Ate that blindeth all—a power fraught with bane; delicate are her feet, for it is not upon the ground that she fareth, but she walketh over the heads of men, bringing men to harm, and this one or that she ensnareth. 19.95. Aye, and on a time she blinded Zeus, albeit men say that he is the greatest among men and gods; yet even him Hera, that was but a woman, beguiled in her craftiness on the day when Alcmene in fair-crowned Thebe was to bring forth the mighty Heracles. 19.96. Aye, and on a time she blinded Zeus, albeit men say that he is the greatest among men and gods; yet even him Hera, that was but a woman, beguiled in her craftiness on the day when Alcmene in fair-crowned Thebe was to bring forth the mighty Heracles. 24.54. But this man, when he hath reft goodly Hector of life, bindeth him behind his chariot and draggeth him about the barrow of his dear comrade; in sooth neither honour nor profit shall he have therefrom. Let him beware lest we wax wroth with him, good man though he be; for lo, in his fury he doth foul despite unto senseless clay.

17. Hebrew Bible, Judges, a b c d\n0 14.8 14.8 14 8\n1 11 11 11 None\n2 "11.12" "11.12" "11 12" (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 319

14.8. וַיָּשָׁב מִיָּמִים לְקַחְתָּהּ וַיָּסַר לִרְאוֹת אֵת מַפֶּלֶת הָאַרְיֵה וְהִנֵּה עֲדַת דְּבוֹרִים בִּגְוִיַּת הָאַרְיֵה וּדְבָשׁ׃

14.8. And after a time he returned to take her, and he turned aside to see the carcass of the lion: and, behold, there was a swarm of bees and honey in the carcass of the lion.

18. Hebrew Bible, 1 Kings, a b c d\n0 36.23 36.23 36 23\n1 19.21 19.21 19 21\n2 19.20 19.20 19 20\n3 19.19 19.19 19 19\n4 7 7 7 None\n5 6 6 6 None\n6 17.15 17.15 17 15\n7 17.14 17.14 17 14\n8 17.13 17.13 17 13\n9 17.12 17.12 17 12\n10 17.11 17.11 17 11\n11 17.10 17.10 17 10\n12 17.20 17.20 17 20\n13 17.19 17.19 17 19\n14 17.18 17.18 17 18\n15 17.17 17.17 17 17\n16 17.16 17.16 17 16\n17 17.22 17.22 17 22\n18 17.21 17.21 17 21\n19 17.24 17.24 17 24\n20 17.23 17.23 17 23\n21 "17.18" "17.18" "17 18" (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110

19. Hebrew Bible, Joshua, 3.5, 7.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 268

3.5. וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־הָעָם הִתְקַדָּשׁוּ כִּי מָחָר יַעֲשֶׂה יְהוָה בְּקִרְבְּכֶם נִפְלָאוֹת׃ 7.13. קֻם קַדֵּשׁ אֶת־הָעָם וְאָמַרְתָּ הִתְקַדְּשׁוּ לְמָחָר כִּי כֹה אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל חֵרֶם בְּקִרְבְּךָ יִשְׂרָאֵל לֹא תוּכַל לָקוּם לִפְנֵי אֹיְבֶיךָ עַד־הֲסִירְכֶם הַחֵרֶם מִקִּרְבְּכֶם׃

3.5. And Joshua said unto the people: ‘Sanctify yourselves; for to-morrow the LORD will do wonders among you.’ 7.13. Up, sanctify the people, and say: Sanctify yourselves against tomorrow; for thus saith the LORD, the God of Israel: There is a curse in the midst of thee, O Israel; thou canst not stand before thine enemies, until ye take away the accursed thing from among you.

20. Homer, Odyssey, 4.458, 14.152, 14.166 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •john (apostle) •john (the baptist) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 219; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 223

4.458. γίγνετο δʼ ὑγρὸν ὕδωρ καὶ δένδρεον ὑψιπέτηλον· 14.152. ὡς νεῖται Ὀδυσεύς· εὐαγγέλιον δέ μοι ἔστω 14.166. ὦ γέρον, οὔτʼ ἄρʼ ἐγὼν εὐαγγέλιον τόδε τίσω,

21. Homeric Hymns, To Helios, 90.1, 90.3 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 50, 74, 77

22. Hebrew Bible, Jeremiah, a b c d\n0 12.7 12.7 12 7\n1 7.11 7.11 7 11\n2 17.10 17.10 17 10\n3 20.12 20.12 20 12\n4 12.3 12.3 12 3\n5 11.20 11.20 11 20\n6 2.2 2.2 2 2\n7 33.11 33.11 33 11\n8 "1.5" "1.5" "1 5"\n9 1.4 1.4 1 4\n10 1.5 1.5 1 5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Schremer, Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity (2010) 9

12.7. עָזַבְתִּי אֶת־בֵּיתִי נָטַשְׁתִּי אֶת־נַחֲלָתִי נָתַתִּי אֶת־יְדִדוּת נַפְשִׁי בְּכַף אֹיְבֶיהָ׃

12.7. I have forsaken My house, I have cast off My heritage; I have given the dearly beloved of My soul Into the hand of her enemies.

23. Hebrew Bible, Isaiah, a b c d\n0 9.6 9.6 9 6\n1 1.25 1.25 1 25\n2 1.13 1.13 1 13\n3 1.14 1.14 1 14\n4 40.5 40.5 40 5\n.. ... ... .. ..\n57 49.2 49.2 49 2\n58 49.3 49.3 49 3\n59 49.4 49.4 49 4\n60 49.5 49.5 49 5\n61 49.6 49.6 49 6\n\n[62 rows x 4 columns] (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 126

9.6. לםרבה [לְמַרְבֵּה] הַמִּשְׂרָה וּלְשָׁלוֹם אֵין־קֵץ עַל־כִּסֵּא דָוִד וְעַל־מַמְלַכְתּוֹ לְהָכִין אֹתָהּ וּלְסַעֲדָהּ בְּמִשְׁפָּט וּבִצְדָקָה מֵעַתָּה וְעַד־עוֹלָם קִנְאַת יְהוָה צְבָאוֹת תַּעֲשֶׂה־זֹּאת׃

9.6. That the government may be increased, and of peace there be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it through justice and through righteousness From henceforth even for ever. The zeal of the LORD of hosts doth perform this.

24. Hebrew Bible, Habakkuk, 2.3b, 2.4b (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 362

25. Hebrew Bible, 1 Samuel, 1.23, 2.1-2.10, 10.5-10.6, 14.25-14.29, 19.24, 21.1-21.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •john chrysostom, •john (evangelist), johannine theology •john the baptist, •john the baptist, and diet of wild honey •temple, destruction of, in john Found in books: Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 269; Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 149; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 174; Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 297; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 319

1.23. וַיֹּאמֶר לָהּ אֶלְקָנָה אִישָׁהּ עֲשִׂי הַטּוֹב בְּעֵינַיִךְ שְׁבִי עַד־גָּמְלֵךְ אֹתוֹ אַךְ יָקֵם יְהוָה אֶת־דְּבָרוֹ וַתֵּשֶׁב הָאִשָּׁה וַתֵּינֶק אֶת־בְּנָהּ עַד־גָּמְלָהּ אֹתוֹ׃ 2.1. יְהוָה יֵחַתּוּ מריבו [מְרִיבָיו] עלו [עָלָיו] בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃ 2.1. וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃ 2.2. אֵין־קָדוֹשׁ כַּיהוָה כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹהֵינוּ׃ 2.2. וּבֵרַךְ עֵלִי אֶת־אֶלְקָנָה וְאֶת־אִשְׁתּוֹ וְאָמַר יָשֵׂם יְהוָה לְךָ זֶרַע מִן־הָאִשָּׁה הַזֹּאת תַּחַת הַשְּׁאֵלָה אֲשֶׁר שָׁאַל לַיהוָה וְהָלְכוּ לִמְקֹמוֹ׃ 2.3. לָכֵן נְאֻם־יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָמוֹר אָמַרְתִּי בֵּיתְךָ וּבֵית אָבִיךָ יִתְהַלְּכוּ לְפָנַי עַד־עוֹלָם וְעַתָּה נְאֻם־יְהוָה חָלִילָה לִּי כִּי־מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ׃ 2.3. אַל־תַּרְבּוּ תְדַבְּרוּ גְּבֹהָה גְבֹהָה יֵצֵא עָתָק מִפִּיכֶם כִּי אֵל דֵּעוֹת יְהוָה ולא [וְלוֹ] נִתְכְּנוּ עֲלִלוֹת׃ 2.4. קֶשֶׁת גִּבֹּרִים חַתִּים וְנִכְשָׁלִים אָזְרוּ חָיִל׃ 2.5. שְׂבֵעִים בַּלֶּחֶם נִשְׂכָּרוּ וּרְעֵבִים חָדֵלּוּ עַד־עֲקָרָה יָלְדָה שִׁבְעָה וְרַבַּת בָּנִים אֻמְלָלָה׃ 2.6. יְהוָה מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל׃ 2.7. יְהוָה מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף־מְרוֹמֵם׃ 2.8. מֵקִים מֵעָפָר דָּל מֵאַשְׁפֹּת יָרִים אֶבְיוֹן לְהוֹשִׁיב עִם־נְדִיבִים וְכִסֵּא כָבוֹד יַנְחִלֵם כִּי לַיהוָה מְצֻקֵי אֶרֶץ וַיָּשֶׁת עֲלֵיהֶם תֵּבֵל׃ 2.9. רַגְלֵי חסידו [חֲסִידָיו] יִשְׁמֹר וּרְשָׁעִים בַּחֹשֶׁךְ יִדָּמּוּ כִּי־לֹא בְכֹחַ יִגְבַּר־אִישׁ׃ 10.5. אַחַר כֵּן תָּבוֹא גִּבְעַת הָאֱלֹהִים אֲשֶׁר־שָׁם נְצִבֵי פְלִשְׁתִּים וִיהִי כְבֹאֲךָ שָׁם הָעִיר וּפָגַעְתָּ חֶבֶל נְבִיאִים יֹרְדִים מֵהַבָּמָה וְלִפְנֵיהֶם נֵבֶל וְתֹף וְחָלִיל וְכִנּוֹר וְהֵמָּה מִתְנַבְּאִים׃ 10.6. וְצָלְחָה עָלֶיךָ רוּחַ יְהוָה וְהִתְנַבִּיתָ עִמָּם וְנֶהְפַּכְתָּ לְאִישׁ אַחֵר׃ 14.27. וְיוֹנָתָן לֹא־שָׁמַע בְּהַשְׁבִּיעַ אָבִיו אֶת־הָעָם וַיִּשְׁלַח אֶת־קְצֵה הַמַּטֶּה אֲשֶׁר בְּיָדוֹ וַיִּטְבֹּל אוֹתָהּ בְּיַעְרַת הַדְּבָשׁ וַיָּשֶׁב יָדוֹ אֶל־פִּיו ותראנה [וַתָּאֹרְנָה] עֵינָיו׃ 14.29. וַיֹּאמֶר יוֹנָתָן עָכַר אָבִי אֶת־הָאָרֶץ רְאוּ־נָא כִּי־אֹרוּ עֵינַי כִּי טָעַמְתִּי מְעַט דְּבַשׁ הַזֶּה׃ 21.1. וַיָּקָם וַיֵּלַךְ וִיהוֹנָתָן בָּא הָעִיר׃ 21.1. וַיֹּאמֶר הַכֹּהֵן חֶרֶב גָּלְיָת הַפְּלִשְׁתִּי אֲשֶׁר־הִכִּיתָ בְּעֵמֶק הָאֵלָה הִנֵּה־הִיא לוּטָה בַשִּׂמְלָה אַחֲרֵי הָאֵפוֹד אִם־אֹתָהּ תִּקַּח־לְךָ קָח כִּי אֵין אַחֶרֶת זוּלָתָהּ בָּזֶה וַיֹּאמֶר דָּוִד אֵין כָּמוֹהָ תְּנֶנָּה לִּי׃ 21.2. וַיָּבֹא דָוִד נֹבֶה אֶל־אֲחִימֶלֶךְ הַכֹּהֵן וַיֶּחֱרַד אֲחִימֶלֶךְ לִקְרַאת דָּוִד וַיֹּאמֶר לוֹ מַדּוּעַ אַתָּה לְבַדֶּךָ וְאִישׁ אֵין אִתָּךְ׃ 21.3. וַיֹּאמֶר דָּוִד לַאֲחִימֶלֶךְ הַכֹּהֵן הַמֶּלֶךְ צִוַּנִי דָבָר וַיֹּאמֶר אֵלַי אִישׁ אַל־יֵדַע מְאוּמָה אֶת־הַדָּבָר אֲשֶׁר־אָנֹכִי שֹׁלֵחֲךָ וַאֲשֶׁר צִוִּיתִךָ וְאֶת־הַנְּעָרִים יוֹדַעְתִּי אֶל־מְקוֹם פְּלֹנִי אַלְמוֹנִי׃ 21.4. וְעַתָּה מַה־יֵּשׁ תַּחַת־יָדְךָ חֲמִשָּׁה־לֶחֶם תְּנָה בְיָדִי אוֹ הַנִּמְצָא׃ 21.5. וַיַּעַן הַכֹּהֵן אֶת־דָּוִד וַיֹּאמֶר אֵין־לֶחֶם חֹל אֶל־תַּחַת יָדִי כִּי־אִם־לֶחֶם קֹדֶשׁ יֵשׁ אִם־נִשְׁמְרוּ הַנְּעָרִים אַךְ מֵאִשָּׁה׃ 21.6. וַיַּעַן דָּוִד אֶת־הַכֹּהֵן וַיֹּאמֶר לוֹ כִּי אִם־אִשָּׁה עֲצֻרָה־לָנוּ כִּתְמוֹל שִׁלְשֹׁם בְּצֵאתִי וַיִּהְיוּ כְלֵי־הַנְּעָרִים קֹדֶשׁ וְהוּא דֶּרֶךְ חֹל וְאַף כִּי הַיּוֹם יִקְדַּשׁ בַּכֶּלִי׃

1.23. And Elqana her husband said to her, Do what seems good in thy eyes; tarry until thou hast weaned him; only may the Lord establish his word. So the woman remained and nursed her son until she weaned him. 2.1. And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation. 2.2. There is none holy as the Lord: for there is none beside Thee: neither is there any rock like our God. 2.3. Talk no more so very proudly; let not arrogancy come out of your mouth: for the Lord is a God of knowledge, and by him actions are weighed. 2.4. The bows of the mighty men are broken, and they that stumbled are girded with strength. 2.5. They that were full have hired out themselves for bread; and they that were hungry have ceased: while the barren has born seven; and she that has many children has become wretched. 2.6. The Lord kills, and gives life: he brings down to the grave, and brings up. 2.7. The Lord makes poor, and makes rich: he brings low, and raises up. 2.8. He raises up the poor out of the dust, and lifts up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the Lord’s, and he has set the world upon them. 2.9. He will keep the feet of his pious ones, and the wicked shall be silent in darkness; for it is not by strength that man prevails. 2.10. The adversaries of the Lord shall be broken in pieces; out of heaven shall he thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength to his king, and exalt the horn of his anointed. 10.5. After that thou shalt come to the hill of God, where the garrisons of the Pelishtim are, and it shall come to pass, when thou art come there to the city, that thou shalt meet a band of prophets coming down from the high place with a lute, and a timbrel, and a pipe, and a lyre, before them; and they shall prophesy: 10.6. and the spirit of the Lord will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man. 14.27. But Yonatan heard not when his father charged the people with the oath: and he put out the end of the rod that was in his hand, and dipped it in a honeycomb, and put his hand to his mouth; and his eyes were brightened. 14.29. Then said Yonatan, My father has troubled the land: see, I pray you, how my eyes have brightened, because I tasted a little of this honey. 21.1. And he arose and departed: and Yehonatan went into the city. 21.2. Then David came to Nov to Aĥimelekh the priest: and Aĥimelekh was afraid at meeting David, and said to him, Why art thou alone, and no man with thee? 21.3. And David said to Aĥimelekh the priest, The king has commanded me a business, and has said to me, Let no man know anything of the business about which I am sending thee, and what I have commanded thee: and I have despatched my servants to such and such a place. 21.4. Now therefore what is under thy hand? give me five loaves of bread in my hand, or whatever there is. 21.5. And the priest answered David, and said, There is no common bread in my hand, but there is hallowed bread; if the young men have kept themselves at least from women. 21.6. And David answered the priest, and said to him, of a truth women have been kept from us as always when I am on a journey, and the vessels of the young men are holy, (although it is a common journey,) how much more today when there will be hallowed bread in their vessel.

26. Hebrew Bible, 2 Kings, 1.8, 2.11, 4.42-4.44 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •john the baptist, ascetic character of •john (the baptist) •gospel of john, johannine epistemology •john chrysostom, on old testament in the new testament Found in books: Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 4; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 487; Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 148; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 490

1.8. וַיֹּאמְרוּ אֵלָיו אִישׁ בַּעַל שֵׂעָר וְאֵזוֹר עוֹר אָזוּר בְּמָתְנָיו וַיֹּאמַר אֵלִיָּה הַתִּשְׁבִּי הוּא׃ 2.11. וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃ 4.42. וְאִישׁ בָּא מִבַּעַל שָׁלִשָׁה וַיָּבֵא לְאִישׁ הָאֱלֹהִים לֶחֶם בִּכּוּרִים עֶשְׂרִים־לֶחֶם שְׂעֹרִים וְכַרְמֶל בְּצִקְלֹנוֹ וַיֹּאמֶר תֵּן לָעָם וְיֹאכֵלוּ׃ 4.43. וַיֹּאמֶר מְשָׁרְתוֹ מָה אֶתֵּן זֶה לִפְנֵי מֵאָה אִישׁ וַיֹּאמֶר תֵּן לָעָם וְיֹאכֵלוּ כִּי כֹה אָמַר יְהוָה אָכֹל וְהוֹתֵר׃ 4.44. וַיִּתֵּן לִפְנֵיהֶם וַיֹּאכְלוּ וַיּוֹתִרוּ כִּדְבַר יְהוָה׃

1.8. And they answered him: ‘He was a hairy man, and girt with a girdle of leather about his loins.’ And he said: ‘It is Elijah the Tishbite.’ 2.11. And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven. 4.42. And there came a man from Baal-shalishah, and brought the man of God bread of the first-fruits, twenty loaves of barley, and fresh ears of corn in his sack. And he said: ‘Give unto the people, that they may eat.’ 4.43. And his servant said: ‘How should I set this before a hundred men?’ But he said: ‘Give the people, that they may eat; for thus saith the LORD: They shall eat, and shall leave thereof.’ 4.44. So he set it before them, and they did eat, and left thereof, according to the word of the LORD.

27. Hebrew Bible, 2 Samuel, 11.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •lundquist, john m. Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 268

11.11. וַיֹּאמֶר אוּרִיָּה אֶל־דָּוִד הָאָרוֹן וְיִשְׂרָאֵל וִיהוּדָה יֹשְׁבִים בַּסֻּכּוֹת וַאדֹנִי יוֹאָב וְעַבְדֵי אֲדֹנִי עַל־פְּנֵי הַשָּׂדֶה חֹנִים וַאֲנִי אָבוֹא אֶל־בֵּיתִי לֶאֱכֹל וְלִשְׁתּוֹת וְלִשְׁכַּב עִם־אִשְׁתִּי חַיֶּךָ וְחֵי נַפְשֶׁךָ אִם־אֶעֱשֶׂה אֶת־הַדָּבָר הַזֶּה׃

11.11. And Uriyya said to David, The ark, and Yisra᾽el, and Yehuda, dwell in booths; and my lord Yo᾽av, and the servants of my lord, are encamped in the open fields; shall I then go into my house, to eat and to drink, and to lie with my wife? as thou livest, and as thy soul lives, I will not do this thing.

28. Sappho, Fragments, 112 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •john of stobi (stobaeus) Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 235

29. Sappho, Fragments, 112 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •john of stobi (stobaeus) Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 235

30. Alcman, Poems, 59 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •john of stobi (stobaeus) Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 235

31. Hebrew Bible, Ezekiel, 1.26-1.28, 8.0, 21.26 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 268; Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150; Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 101

1.26. וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃ 1.27. וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ 1.28. כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃

1.26. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above. 1.27. And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him. 1.28. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke.

32. Aeschylus, Prometheus Bound, 436-459, 461-471, 460 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 102

460. ἐξηῦρον αὐτοῖς, γραμμάτων τε συνθέσεις,

460. I invented for them, and the combining of letters, creative mother of the Muses’ arts, with which to hold all things in memory. I, too, first brought brute beasts beneath the yoke to be subject to the collar and the pack-saddle, so that they might bear in men’s stead their

33. Aeschylus, Agamemnon, 1300 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •stobaeus, john Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 99

1300. ὁ δʼ ὕστατός γε τοῦ χρόνου πρεσβεύεται, Κασάνδρα

1300. He last is, anyhow, by time advantaged. KASSANDRA.

34. Xenophon, Memoirs, 1.1.1, 2.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •john chrysostom Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 48; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 225

1.1.1. πολλάκις ἐθαύμασα τίσι ποτὲ λόγοις Ἀθηναίους ἔπεισαν οἱ γραψάμενοι Σωκράτην ὡς ἄξιος εἴη θανάτου τῇ πόλει. ἡ μὲν γὰρ γραφὴ κατʼ αὐτοῦ τοιάδε τις ἦν· ἀδικεῖ Σωκράτης οὓς μὲν ἡ πόλις νομίζει θεοὺς οὐ νομίζων, ἕτερα δὲ καινὰ δαιμόνια εἰσφέρων· ἀδικεῖ δὲ καὶ τοὺς νέους διαφθείρων.

1.1.1. I have often wondered by what arguments those who drew up the indictment against Socrates could persuade the Athenians that his life was forfeit to the state. The indictment against him was to this effect: Socrates is guilty of rejecting the gods acknowledged by the state and of bringing in strange deities: he is also guilty of corrupting the youth. 1.1.1. I have often wondered by what arguments those who drew up the indictment against Socrates could persuade the Athenians that his life was forfeit to the state. The indictment against him was to this effect: Socrates is guilty of rejecting the gods acknowledged by the state and of bringing in strange deities: he is also guilty of corrupting the youth. 2.1. , In other conversations I thought that he exhorted his companions to practise self-control in the matter of eating and drinking, and sexual indulgence, and sleeping, and endurance of cold and heat and toil. Aware that one of his companions was rather intemperate in such matters, he said: Tell me, Aristippus, if you were required to take charge of two youths and educate them so that the one would be fit to rule and the other would never think of putting himself forward, how would you educate them? Shall we consider it, beginning with the elementary question of food? Oh yes, replied Aristippus, food does seem to come first; for one can’t live without food. , Well, now, will not a desire for food naturally arise in both at certain times? Yes, naturally. Now which of the two should we train in the habit of transacting urgent business before he satisfies his hunger? The one who is being trained to rule, undoubtedly; else State business might be neglected during his tenure. And must not the same one be given power to resist thirst when both want to drink? Certainly. , And to which shall we give the power of limiting his sleep so that he can go late to bed and get up early, and do without sleep if need be? To the same again. And the power to control his passions, so that he may not be hindered in doing necessary work? To the same again. And to which shall we give the habit of not shirking a task, but undertaking it willingly? That too will go to the one who is being trained to rule. And to which would the knowledge needful for overcoming enemies be more appropriately given? Without doubt to the one who is being trained to rule; for the other lessons would be useless without such knowledge. , Don’t you think that with this education he will be less likely to be caught by his enemy than other creatures? Some of them, you know, are so greedy, that in spite of extreme timidity in some cases, they are drawn irresistibly to the bait to get food, and are caught; and others are snared by drink. Yes, certainly. Others again — quails and partridges, for instance — are so amorous, that when they hear the cry of the female, they are carried away by desire and anticipation, throw caution to the winds and blunder into the nets. Is it not so? , He agreed again. Now, don’t you think it disgraceful that a man should be in the same plight as the silliest of wild creatures? Thus an adulterer enters the women’s quarters, knowing that by committing adultery he is in danger of incurring the penalties threatened by the law, and that he may be trapped, caught and ill-treated. When such misery and disgrace hang over the adulterer’s head, and there are many remedies to relieve him of his carnal desire without risk, is it not sheer lunacy to plunge headlong into danger? Yes, I think it is. , And considering that the great majority of essential occupations, warfare, agriculture and very many others, are carried on in the open air, don’t you think it gross negligence that so many men are untrained to withstand cold and heat? He agreed again. Don’t you think then, that one who is going to rule must adapt himself to bear them lightly? Certainly. , If then we classify those who control themselves in all these matters as fit to rule, shall we not classify those who cannot behave so as men with no claim to be rulers? He agreed again. Well now, as you know the category to which each of these species belongs, have you ever considered in which category you ought to put yourself? , I have; and I do not for a moment put myself in the category of those who want to be rulers. Cyropaedia I. vi. 7; vii. ii, 26 f. For considering how hard a matter it is to provide for one’s own needs, I think it absurd not to be content to do that, but to shoulder the burden of supplying the wants of the community as well. That anyone should sacrifice a large part of his own wishes and make himself accountable as head of the state for the least failure to carry out all the wishes of the community is surely the height of folly. , For states claim to treat their rulers just as I claim to treat my servants. I expect my men to provide me with necessaries in abundance, but not to touch any of them; and states hold it to be the business of the ruler to supply them with all manner of good things, and to abstain from all of them himself. And so, should anyone want to bring plenty of trouble on himself and others, I would educate him as you propose and number him with those fitted to be rulers : but myself I classify with those who wish for a life of the greatest ease and pleasure that can be had. Here Socrates asked: , Shall we then consider whether the rulers or the ruled live the pleasanter life? Certainly, replied Aristippus. To take first the nations known to us. In Asia the rulers are the Persians; the Syrians, Lydians and Phrygians are the ruled. In Europe the Scythians rule, and the Maeotians are ruled. In Africa the Carthaginians rule, and the Libyans are ruled. Which of the two classes, think you, enjoys the pleasanter life? Or take the Greeks, of whom you yourself are one; do you think that the controlling or the controlled communities enjoy the pleasanter life? , Nay, replied Aristippus, for my part I am no candidate for slavery; but there is, as I hold, a middle path in which I am fain to walk. That way leads neither through rule nor slavery, but through liberty, which is the royal road to happiness. , Ah, said Socrates, if only that path can avoid the world as well as rule and slavery, there may be something in what you say. But, since you are in the world, if you intend neither to rule nor to be ruled, and do not choose to truckle to the rulers , — I think you must see that the stronger have a way of making the weaker rue their lot both in public and in private life, and treating them like slaves. You cannot be unaware that where some have sown and planted, others cut their corn and fell their trees, and in all manner of ways harass the weaker if they refuse to bow down, until they are persuaded to accept slavery as an escape from war with the stronger. So, too, in private life do not brave and mighty men enslave and plunder the cowardly and feeble folk? Yes, but my plan for avoiding such treatment is this. I do not shut myself up in the four corners of a community, but am a stranger in every land. , A very cunning trick, that! cried Socrates, for ever since the death of Sinis and Sceiron and Procrustes Highwaymen slain by Theseus, Plutarch, Thes. c. 8 f. no one injures strangers! And yet nowadays those who take a hand in the affairs of their homeland pass laws to protect themselves from injury, get friends to help them over and above those whom nature has given them, encompass their cities with fortresses, get themselves weapons to ward off the workers of mischief; and besides all this seek to make allies in other lands; and in spite of all these precautions, they are still wronged. , But you, with none of these advantages, spend much time on the open road, where so many come to harm; and into whatever city you enter, you rank below all its citizens, and are one of those specially marked down for attack by intending wrongdoers; and yet, because you are a stranger, do you expect to escape injury? What gives you confidence? Is it that the cities by proclamation guarantee your safety in your coming and going? Or is it the thought that no master would find you worth having among his slaves? For who would care to have a man in his house who wants to do no work and has a weakness for high living? , But now let us see how masters treat such servants. Do they not starve them to keep them from immorality, lock up the stores to stop their stealing, clap fetters on them so that they can’t run away, and beat the laziness out of them with whips? What do you do yourself to cure such faults among your servants? , I make their lives a burden to them until I reduce them to submission. But how about those who are trained in the art of kingship, Socrates, which you appear to identify with happiness? How are they better off than those whose sufferings are compulsory, if they must bear hunger, thirst, cold, sleeplessness, and endure all these tortures willingly? For if the same back gets the flogging whether its owner kicks or consents, or, in short, if the same body, consenting or objecting, is besieged by all these torments, I see no difference, apart from the folly of voluntary suffering. , What, Aristippus, exclaimed Socrates, don’t you think that there is just this difference between these voluntary and involuntary sufferings, that if you bear hunger or thirst willingly, you can eat, drink, or what not, when you choose, whereas compulsory suffering is not to be ended at will? Besides, he who endures willingly enjoys his work because he is comforted by hope; hunters, for instance, toil gladly in hope of game. , Rewards like these are indeed of little worth after all the toil; but what of those who toil to win good friends, or to subdue enemies, or to make themselves capable in body and soul of managing their own homes well, of helping their friends and serving their country? Surely these toil gladly for such prizes and live a joyous life, well content with themselves, praised and envied by everyone else? , Moreover, indolence and present enjoyment can never bring the body into good condition, as trainers say, neither do they put into the soul knowledge of any value, but strenuous effort leads up to good and noble deeds, as good men say. And so says Hesiod somewhere: Hes. WD 285 Wickedness can be had in abundance easily: smooth is the road and very nigh she dwells. But in front of virtue the gods immortal have put sweat: long and steep is the path to her and rough at first; but when you reach the top, then at length the road is easy, hard though it was. Hes. WD 285 And we have the testimony of Epicharmus too in the line: The gods demand of us toil as the price of all good things. Epicharmus And elsewhere he says: Knave, yearn not for the soft things, lest thou earn the hard. Epicharmus , Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place, , and sat pondering which road to take. And there appeared two women of great stature making towards him. The one was fair to see and of high bearing; and her limbs were adorned with purity, her eyes with modesty; sober was her figure, and her robe was white. The other was plump and soft, with high feeding. Her face was made up to heighten its natural white and pink, her figure to exaggerate her height. Open-eyed was she; and dressed so as to disclose all her charms. Now she eyed herself; anon looked whether any noticed her; and often stole a glance at her own shadow. , When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know. , First, of wars and worries you shall not think, but shall ever be considering what choice food or drink you can find, what sight or sound will delight you, what touch or perfume; what tender love can give you most joy, what bed the softest slumbers; and how to come by all these pleasures with least trouble. , And should there arise misgiving that lack of means may stint your enjoyments, never fear that I may lead you into winning them by toil and anguish of body and soul. Nay; you shall have the fruits of others’ toil, and refrain from nothing that can bring you gain. For to my companions I give authority to pluck advantage where they will. , Now when Heracles heard this, he asked, Lady, pray what is your name? My friends call me Happiness, she said, but among those that hate me I am nicknamed Vice. , Meantime the other had drawn near, and she said: I, too, am come to you, Heracles: I know your parents and I have taken note of your character during the time of your education. Therefore I hope that, if you take the road that leads to me, you will turn out a right good doer of high and noble deeds, and I shall be yet more highly honoured and more illustrious for the blessings I bestow. But I will not deceive you by a pleasant prelude: I will rather tell you truly the things that are, as the gods have ordained them. , For of all things good and fair, the gods give nothing to man without toil and effort. If you want the favour of the gods, you must worship the gods: if you desire the love of friends, you must do good to your friends: if you covet honour from a city, you must aid that city: if you are fain to win the admiration of all Hellas for virtue, you must strive to do good to Hellas : if you want land to yield you fruits in abundance, you must cultivate that land: if you are resolved to get wealth from flocks, you must care for those flocks: if you essay to grow great through war and want power to liberate your friends and subdue your foes, you must learn the arts of war from those who know them and must practise their right use: and if you want your body to be strong, you must accustom your body to be the servant of your mind, and train it with toil and sweat. , And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: , What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. , Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. , But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. , To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. , Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you.

35. Xenophon, Apology, 10 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •john chrysostom Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 48

36. Herodotus, Histories, 4.155, 5.53-5.54, 9.114-9.120 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •john chrysostom •ephesus, buildings and streets, basilica of st. john Found in books: Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 85; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110

4.155. ἐνθεῦτεν δὲ τὴν Φρονίμην παραλαβὼν πολύμνηστος, ἐὼν τῶν Θηραίων ἀνὴρ δόκιμος, ἐπαλλακεύετο. χρόνου δὲ περιιόντος ἐξεγένετό οἱ παῖς ἰσχόφωνος καὶ τραυλός, τῷ οὔνομα ἐτέθη Βάττος, ὡς Θηραῖοι τε καὶ Κυρηναῖοι λέγουσι, ὡς μέντοι ἐγὼ δοκέω, ἄλλο τι· Βάττος δὲ μετωνομάσθη, ἐπείτε ἐς Λιβύην ἀπίκετο, ἀπό τε τοῦ χρηστηρίου τοῦ γενομένου ἐν Δελφοῖσι αὐτῷ καὶ ἀπὸ τῆς τιμῆς τὴν ἔσχε τὴν ἐπωνυμίην ποιεύμενος. Λίβυες γὰρ βασιλέα βάττον καλέουσι, καὶ τούτου εἵνεκα δοκέω θεσπίζουσαν τὴν Πυθίην καλέσαι μιν Λιβυκῇ γλώσσῃ, εἰδυῖαν ὡς βασιλεὺς ἔσται ἐν Λιβύῃ. ἐπείτε γὰρ ἠνδρώθη οὗτος, ἦλθε ἐς Δελφοὺς περὶ τῆς φωνῆς· ἐπειρωτῶντι δέ οἱ χρᾷ ἡ Πυθίη τάδε. Βάττʼ ἐπὶ φωνὴν ἦλθες. ἄναξ δέ σε Φοῖβος Ἀπόλλων ἐς Λιβύην πέμπει μηλοτρόφον οἰκιστῆρα, ὥσπερ εἰ εἴποι Ἑλλάδι γλώσσῃ χρεωμένη “ὦ βασιλεῦ, ἐπὶ φωνὴν ἦλθες. ” ὃ δʼ ἀμείβετο τοῖσιδε. “ὦναξ, ἐγὼ μὲν ἦλθον παρὰ σὲ χρησάμενος περὶ τῆς φωνῆς, σὺ δέ μοι ἄλλα ἀδύνατα χρᾷς, κελεύων Λιβύην ἀποικίζειν τέῳ δυνάμι, κοίῃ χειρί;” ταῦτα λέγων οὐκὶ ἔπειθε ἄλλα οἱ χρᾶν· ὡς δε κατὰ ταὐτὰ ἐθέσπιζέ οἱ καὶ πρότερον, οἴχετο μεταξὺ ἀπολιπὼν ὁ Βάττος ἐς τὴν Θήρην. 5.53. οὗτοι οἱ πάντες σταθμοί εἰσι ἕνδεκα καὶ ἑκατόν. καταγωγαὶ μέν νυν σταθμῶν τοσαῦται εἰσὶ ἐκ Σαρδίων ἐς Σοῦσα ἀναβαίνοντι. εἰ δὲ ὀρθῶς μεμέτρηται ἡ ὁδὸς ἡ βασιληίη τοῖσι παρασάγγῃσι καὶ ὁ παρασάγγης δύναται τριήκοντα στάδια, ὥσπερ οὗτός γε δύναται ταῦτα, ἐκ Σαρδίων στάδια ἐστὶ ἐς τὰ βασιλήια τὰ Μεμνόνια καλεόμενα πεντακόσια καὶ τρισχίλια καὶ μύρια, παρασαγγέων ἐόντων πεντήκοντα καὶ τετρακοσίων. πεντήκοντα δὲ καὶ ἑκατὸν στάδια ἐπʼ ἡμέρῃ ἑκάστῃ διεξιοῦσι ἀναισιμοῦνται ἡμέραι ἀπαρτὶ ἐνενήκοντα. 5.54. οὕτω τῷ Μιλησίῳ Ἀρισταγόρῃ εἴπαντι πρὸς Κλεομένεα τὸν Λακεδαιμόνιον εἶναι τριῶν μηνῶν τὴν ἄνοδον τὴν παρὰ βασιλέα ὀρθῶς εἴρητο. εἰ δέ τις τὸ ἀτρεκέστερον τούτων ἔτι δίζηται, ἐγὼ καὶ τοῦτο σημανέω· τὴν γὰρ ἐξ Ἐφέσου ἐς Σάρδις ὁδὸν δεῖ προσλογίσασθαι ταύτῃ. καὶ δὴ λέγω σταδίους εἶναι τοὺς πάντας ἀπὸ θαλάσσης τῆς Ἑλληνικῆς μέχρι Σούσων ʽτοῦτο γὰρ Μεμνόνειον ἄστυ καλέεταἰ, τεσσεράκοντα καὶ τετρακισχιλίους καὶ μυρίους· οἱ γὰρ ἐξ Ἑφέσου ἐς Σάρδις εἰσὶ τεσσεράκοντα καὶ πεντακόσιοι στάδιοι, καὶ οὕτω τρισὶ ἡμέρῃσι μηκύνεται ἡ τρίμηνος ὁδός. 9.116. ἐτυράννευε δὲ τούτου τοῦ νομοῦ Ξέρξεω ὕπαρχος Ἀρταΰκτης, ἀνὴρ μὲν Πέρσης, δεινὸς δὲ καὶ ἀτάσθαλος, ὃς καὶ βασιλέα ἐλαύνοντα ἐπʼ Ἀθήνας ἐξηπάτησε, τὰ Πρωτεσίλεω τοῦ Ἰφίκλου χρήματα ἐξ Ἐλαιοῦντος ὑπελόμενος. ἐν γὰρ Ἐλαιοῦντι τῆς Χερσονήσου ἐστὶ Πρωτεσίλεω τάφος τε καὶ τέμενος περὶ αὐτόν, ἔνθα ἦν χρήματα πολλὰ καὶ φιάλαι χρύσεαι καὶ ἀργύρεαι καὶ χαλκὸς καὶ ἐσθὴς καὶ ἄλλα ἀναθήματα, τὰ Ἀρταΰκτης ἐσύλησε βασιλέος δόντος. λέγων δὲ τοιάδε Ξέρξην διεβάλετο. “δέσποτα, ἔστι οἶκος ἀνδρὸς Ἕλληνος ἐνθαῦτα, ὃς ἐπὶ γῆν σὴν στρατευσάμενος δίκης κυρήσας ἀπέθανε· τούτου μοι δὸς τὸν οἶκον, ἵνα καί τις μάθῃ ἐπὶ γῆν τὴν σὴν μὴ στρατεύεσθαι.” ταῦτα λέγων εὐπετέως ἔμελλε ἀναπείσειν Ξέρξην δοῦναι ἀνδρὸς οἶκον, οὐδὲν ὑποτοπηθέντα τῶν ἐκεῖνος ἐφρόνεε. ἐπὶ γῆν δὲ τὴν βασιλέος στρατεύεσθαι Πρωτεσίλεων ἔλεγε νοέων τοιάδε· τὴν Ἀσίην πᾶσαν νομίζουσι ἑωυτῶν εἶναι Πέρσαι καὶ τοῦ αἰεὶ βασιλεύοντος. ἐπεὶ δὲ ἐδόθη, τὰ χρήματα ἐξ Ἐλαιοῦντος ἐς Σηστὸν ἐξεφόρησε, καὶ τὸ τέμενος ἔσπειρε καὶ ἐνέμετο, αὐτός τε ὅκως ἀπίκοιτο ἐς Ἐλαιοῦντα ἐν τῷ ἀδύτῳ γυναιξὶ ἐμίσγετο. τότε δὲ ἐπολιορκέετο ὑπὸ Ἀθηναίων οὔτε παρεσκευασμένος ἐς πολιορκίην οὔτε προσδεκόμενος τοὺς Ἕλληνας, ἀφύκτως δέ κως αὐτῷ ἐπέπεσον. 9.117. ἐπεὶ δὲ πολιορκεομένοισί σφι φθινόπωρον ἐπεγίνετο, καὶ ἤσχαλλον οἱ Ἀθηναῖοι ἀπό τε τῆς ἑωυτῶν ἀποδημέοντες καὶ οὐ δυνάμενοι ἐξελεῖν τὸ τεῖχος, ἐδέοντό τε τῶν στρατηγῶν ὅκως ἀπάγοιεν σφέας ὀπίσω, οἳ δὲ οὐκ ἔφασαν πρὶν ἢ ἐξέλωσι ἢ τὸ Ἀθηναίων κοινόν σφεας μεταπέμψηται· οὕτω δὴ ἔστεργον τὰ παρεόντα. 9.118. οἱ δὲ ἐν τῷ τείχεϊ ἐς πᾶν ἤδη κακοῦ ἀπιγμένοι ἦσαν, οὕτω ὥστε τοὺς τόνους ἕψοντες τῶν κλινέων ἐσιτέοντο. ἐπείτε δὲ οὐδὲ ταῦτα ἔτι εἶχον, οὕτω δὴ ὑπὸ νύκτα οἴχοντο ἀποδράντες οἵ τε Πέρσαι καὶ ὁ Ἀρταΰκτης καὶ ὁ Οἰόβαζος, ὄπισθε τοῦ τείχεος καταβάντες, τῇ ἦν ἐρημότατον τῶν πολεμίων. ὡς δὲ ἡμέρη ἐγένετο, οἱ Χερσονησῖται ἀπὸ τῶν πύργων ἐσήμηναν τοῖσι Ἀθηναίοισι τὸ γεγονὸς καὶ τὰς πύλας ἄνοιξαν. τῶν δὲ οἱ μὲν πλεῦνες ἐδίωκον, οἳ δὲ τὴν πόλιν εἶχον. 9.119. Ὀιόβαζον μέν νυν ἐκφεύγοντα ἐς τὴν Θρηίκην Θρήικες Ἀψίνθιοι λαβόντες ἔθυσαν Πλειστώρῳ ἐπιχωρίῳ θεῷ τρόπῳ τῷ σφετέρῳ, τοὺς δὲ μετʼ ἐκείνου ἄλλῳ τρόπῳ ἐφόνευσαν. οἱ δὲ ἀμφὶ τὸν Ἀρταΰκτην ὕστεροι ὁρμηθέντες φεύγειν, καὶ ὡς κατελαμβάνοντο ὀλίγον ἐόντες ὑπὲρ Αἰγὸς ποταμῶν, ἀλεξόμενοι χρόνον ἐπὶ συχνὸν οἳ μὲν ἀπέθανον οἳ δὲ ζῶντες ἐλάμφθησαν. καὶ συνδήσαντες σφέας οἱ Ἕλληνες ἦγον ἐς Σηστόν, μετʼ αὐτῶν δὲ καὶ Ἀρταΰκτην δεδεμένον αὐτόν τε καὶ τὸν παῖδα αὐτοῦ. 9.120. καί τεῳ τῶν φυλασσόντων λέγεται ὑπὸ Χερσονησιτέων ταρίχους ὀπτῶντι τέρας γενέσθαι τοιόνδε· οἱ τάριχοι ἐπὶ τῷ πυρὶ κείμενοι ἐπάλλοντό τε καὶ ἤσπαιρον ὅκως περ ἰχθύες νεοάλωτοι. καὶ οἳ μὲν περιχυθέντες ἐθώμαζον, ὁ δὲ Ἀρταΰκτης ὡς εἶδε τὸ τέρας, καλέσας τὸν ὀπτῶντα τοὺς ταρίχους ἔφη “ξεῖνε Ἀθηναῖε, μηδὲν φοβέο τὸ τέρας τοῦτο· οὐ γὰρ σοὶ πέφηνε, ἀλλʼ ἐμοὶ σημαίνει ὁ ἐν Ἐλαιοῦντι Πρωτεσίλεως ὅτι καὶ τεθνεὼς καὶ τάριχος ἐὼν δύναμιν πρὸς θεῶν ἔχει τὸν ἀδικέοντα τίνεσθαι. νῦν ὦν ἄποινά μοι τάδε ἐθέλω ἐπιθεῖναι, ἀντὶ μὲν χρημάτων τῶν ἔλαβον ἐκ τοῦ ἱροῦ ἑκατὸν τάλαντα καταθεῖναι τῷ θεῷ, ἀντὶ δʼ ἐμεωυτοῦ καὶ τοῦ παιδὸς ἀποδώσω τάλαντα διηκόσια Ἀθηναίοισι περιγενόμενος.” ταῦτα ὑπισχόμενος τὸν στρατηγὸν Ξάνθιππον οὐκ ἔπειθε· οἱ γὰρ Ἐλαιούσιοι τῷ Πρωτεσίλεῳ τιμωρέοντες ἐδέοντό μιν καταχρησθῆναι, καὶ αὐτοῦ τοῦ στρατηγοῦ ταύτῃ νόος ἔφερε. ἀπαγαγόντες δὲ αὐτὸν ἐς τὴν Ξέρξης ἔζευξε τὸν πόρον, οἳ δὲ λέγουσι ἐπὶ τὸν κολωνὸν τὸν ὑπὲρ Μαδύτου πόλιος, πρὸς σανίδας προσπασσαλεύσαντες ἀνεκρέμασαν· τὸν δὲ παῖδα ἐν ὀφθαλμοῖσι τοῦ Ἀρταΰκτεω κατέλευσαν.

4.155. There Polymnestus, a notable Theraean, took Phronime and made her his concubine. In time, a son of weak and stammering speech was born to him, to whom he gave the name Battus, as the Theraeans and Cyrenaeans say; but in my opinion the boy was given some other name, ,and changed it to Battus on his coming to Libya, taking this new name because of the oracle given to him at Delphi and the honorable office which he received. For the Libyan word for king is “Battus,” and this (I believe) is why the Pythian priestess called him so in her prophecy, using a Libyan name because she knew that he was to be king in Libya. ,For when he grew to adulthood, he went to Delphi to inquire about his voice; and the priestess in answer gave him this:

37. Euripides, Alcestis, 669-671, 788-791, 672 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 99

672. wouldst thou have sat looking on in silence? I trow not. Dost thou then for a foreigner rail thus at thy nearest friends? Again, thou mayst say, husband and wife have an equally strong case if she is wronged by him, and similarly if he find her guilty of indiscretion in his house;

38. Euripides, Bacchae, 404-405 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 235

405. θνατοῖσιν Ἔρωτες,

405. mortals’ hearts, dwell, and to Paphos , fertilized without rain by the streams of a foreign river flowing with a hundred mouths. Lead me there, Bromius, Bromius, god of joy who leads the Bacchae,

39. Xenophon, The Persian Expedition, 4.8.20-4.8.21 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •john the baptist, and diet of wild honey Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 319

40. Hebrew Bible, 1 Chronicles, 11.1-11.4, 29.11-29.13, 29.17 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 268; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 184; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535

11.1. וַיִּקָּבְצוּ כָל־יִשְׂרָאֵל אֶל־דָּוִיד חֶבְרוֹנָה לֵאמֹר הִנֵּה עַצְמְךָ וּבְשָׂרְךָ אֲנָחְנוּ׃ 11.1. וְאֵלֶּה רָאשֵׁי הַגִּבּוֹרִים אֲשֶׁר לְדָוִיד הַמִּתְחַזְּקִים עִמּוֹ בְמַלְכוּתוֹ עִם־כָּל־יִשְׂרָאֵל לְהַמְלִיכוֹ כִּדְבַר יְהוָה עַל־יִשְׂרָאֵל׃ 11.2. וְאַבְשַׁי אֲחִי־יוֹאָב הוּא הָיָה רֹאשׁ הַשְּׁלוֹשָׁה וְהוּא עוֹרֵר אֶת־חֲנִיתוֹ עַל־שְׁלֹשׁ מֵאוֹת חָלָל ולא־[וְלוֹ־] שֵׁם בַּשְּׁלוֹשָׁה׃ 11.2. גַּם־תְּמוֹל גַּם־שִׁלְשׁוֹם גַּם בִּהְיוֹת שָׁאוּל מֶלֶךְ אַתָּה הַמּוֹצִיא וְהַמֵּבִיא אֶת־יִשְׂרָאֵל וַיֹּאמֶר יְהוָה אֱלֹהֶיךָ לְךָ אַתָּה תִרְעֶה אֶת־עַמִּי אֶת־יִשְׂרָאֵל וְאַתָּה תִּהְיֶה נָגִיד עַל עַמִּי יִשְׂרָאֵל׃ 11.3. וַיָּבֹאוּ כָּל־זִקְנֵי יִשְׂרָאֵל אֶל־הַמֶּלֶךְ חֶבְרוֹנָה וַיִּכְרֹת לָהֶם דָּוִיד בְּרִית בְּחֶבְרוֹן לִפְנֵי יְהוָה וַיִּמְשְׁחוּ אֶת־דָּוִיד לְמֶלֶךְ עַל־יִשְׂרָאֵל כִּדְבַר יְהוָה בְּיַד־שְׁמוּאֵל׃ 11.3. מַהְרַי הַנְּטֹפָתִי חֵלֶד בֶּן־בַּעֲנָה הַנְּטוֹפָתִי׃ 11.4. וַיֵּלֶךְ דָּוִיד וְכָל־יִשְׂרָאֵל יְרוּשָׁלִַם הִיא יְבוּס וְשָׁם הַיְבוּסִי יֹשְׁבֵי הָאָרֶץ׃ 11.4. עִירָא הַיִּתְרִי גָּרֵב הַיִּתְרִי׃ 29.11. לְךָ יְהוָה הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ יְהוָה הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ׃ 29.12. וְהָעֹשֶׁר וְהַכָּבוֹד מִלְּפָנֶיךָ וְאַתָּה מוֹשֵׁל בַּכֹּל וּבְיָדְךָ כֹּחַ וּגְבוּרָה וּבְיָדְךָ לְגַדֵּל וּלְחַזֵּק לַכֹּל׃ 29.13. וְעַתָּה אֱלֹהֵינוּ מוֹדִים אֲנַחְנוּ לָךְ וּמְהַלְלִים לְשֵׁם תִּפְאַרְתֶּךָ׃ 29.17. וְיָדַעְתִּי אֱלֹהַי כִּי אַתָּה בֹּחֵן לֵבָב וּמֵישָׁרִים תִּרְצֶה אֲנִי בְּיֹשֶׁר לְבָבִי הִתְנַדַּבְתִּי כָל־אֵלֶּה וְעַתָּה עַמְּךָ הַנִּמְצְאוּ־פֹה רָאִיתִי בְשִׂמְחָה לְהִתְנַדֶּב־לָךְ׃

11.1. Then all Israel gathered themselves to David unto Hebron, saying: ‘Behold, we are thy bone and thy flesh. 11.2. In times past, even when Saul was king, it was thou that didst lead out and bring in Israel; and the LORD thy God said unto thee: Thou shalt feed My people Israel, and thou shalt be prince over My people Israel.’ 11.3. So all the elders of Israel came to the king to Hebron; and David made a covet with them in Hebron before the LORD; and they anointed David king over Israel, according to the word of the LORD by the hand of Samuel. 11.4. And David and all Israel went to Jerusalem—the same is Jebus—and the Jebusites, the inhabitants of the land, were there. 29.11. Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O LORD, and Thou art exalted as head above all. 29.12. Both riches and honour come of Thee, and Thou rulest over all; and in Thy hand is power and might; and in Thy hand it is to make great, and to give strength unto all. 29.13. Now therefore, our God, we thank Thee, and praise Thy glorious name. 29.17. I know also, my God, that Thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things; and now have I seen with joy Thy people, that are present here, offer willingly unto Thee.

41. Plato, Letters, 2, 7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 126

42. Plato, Theaetetus, 176a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •john of stobi (stobaeus) Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 133

176a. λαβόντος ὀρθῶς ὑμνῆσαι θεῶν τε καὶ ἀνδρῶν εὐδαιμόνων βίον ἀληθῆ . ΘΕΟ. εἰ πάντας, ὦ Σώκρατες, πείθοις ἃ λέγεις ὥσπερ ἐμέ, πλείων ἂν εἰρήνη καὶ κακὰ ἐλάττω κατʼ ἀνθρώπους εἴη. ΣΩ. ἀλλʼ οὔτʼ ἀπολέσθαι τὰ κακὰ δυνατόν, ὦ Θεόδωρε— ὑπεναντίον γάρ τι τῷ ἀγαθῷ ἀεὶ εἶναι ἀνάγκη—οὔτʼ ἐν θεοῖς αὐτὰ ἱδρῦσθαι, τὴν δὲ θνητὴν φύσιν καὶ τόνδε τὸν τόπον περιπολεῖ ἐξ ἀνάγκης. διὸ καὶ πειρᾶσθαι χρὴ ἐνθένδε

176a. THEO. If, Socrates, you could persuade all men of the truth of what you say as you do me, there would be more peace and fewer evils among mankind. SOC. But it is impossible that evils should be done away with, Theodorus, for there must always be something opposed to the good; and they cannot have their place among the gods, but must inevitably hover about mortal nature and this earth. Therefore we ought to try to escape from earth to the dwelling of the gods as quickly as we can;

43. Plato, Republic, '1.329D, 416e, 5.461 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 563

44. Plato, Alcibiades I, 1.122a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •chrysostom, john Found in books: Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 10

45. Hebrew Bible, 2 Chronicles, 24.17-24.24 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 65

24.17. וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם׃ 24.18. וַיַּעַזְבוּ אֶת־בֵּית יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וַיַּעַבְדוּ אֶת־הָאֲשֵׁרִים וְאֶת־הָעֲצַבִּים וַיְהִי־קֶצֶף עַל־יְהוּדָה וִירוּשָׁלִַם בְּאַשְׁמָתָם זֹאת׃ 24.19. וַיִּשְׁלַח בָּהֶם נְבִאִים לַהֲשִׁיבָם אֶל־יְהוָה וַיָּעִידוּ בָם וְלֹא הֶאֱזִינוּ׃ 24.21. וַיִּקְשְׁרוּ עָלָיו וַיִּרְגְּמֻהוּ אֶבֶן בְּמִצְוַת הַמֶּלֶךְ בַּחֲצַר בֵּית יְהוָה׃ 24.22. וְלֹא־זָכַר יוֹאָשׁ הַמֶּלֶךְ הַחֶסֶד אֲשֶׁר עָשָׂה יְהוֹיָדָע אָבִיו עִמּוֹ וַיַּהֲרֹג אֶת־בְּנוֹ וּכְמוֹתוֹ אָמַר יֵרֶא יְהוָה וְיִדְרֹשׁ׃ 24.23. וַיְהִי לִתְקוּפַת הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם וַיָּבֹאוּ אֶל־יְהוּדָה וִירוּשָׁלִַם וַיַּשְׁחִיתוּ אֶת־כָּל־שָׂרֵי הָעָם מֵעָם וְכָל־שְׁלָלָם שִׁלְּחוּ לְמֶלֶךְ דַּרְמָשֶׂק׃ 24.24. כִּי בְמִצְעַר אֲנָשִׁים בָּאוּ חֵיל אֲרָם וַיהוָה נָתַן בְּיָדָם חַיִל לָרֹב מְאֹד כִּי עָזְבוּ אֶת־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וְאֶת־יוֹאָשׁ עָשׂוּ שְׁפָטִים׃

24.17. Now after the death of Jehoiada came the princes of Judah, and prostrated themselves before the king. Then the king hearkened unto them. 24.18. And they forsook the house of the LORD, the God of their fathers, and served the Asherim and the idols; and wrath came upon Judah and Jerusalem for this their guiltiness. 24.19. Yet He sent prophets to them, to bring them back unto the LORD; and they admonished them, but they would not give ear. 24.20. And the spirit of God clothed Zechariah the son of Jehoiada the priest; and he stood above the people, and said unto them: ‘Thus saith God: Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, He hath also forsaken you.’ 24.21. And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD. 24.22. Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said: ‘The LORD look upon it, and require it.’ 24.23. And it came to pass, when the year was come about, that the army of the Arameans came up against him; and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus. 24.24. For the army of the Arameans came with a small company of men; and the LORD delivered a very great host into their hand, because they had forsaken the LORD, the God of their fathers. So they executed judgment upon Joash.

46. Hebrew Bible, Nehemiah, 8.5-8.15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •john chrysostom Found in books: Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 215

8.5. וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃ 8.6. וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ 8.7. וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ 8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ 8.9. וַיֹּאמֶר נְחֶמְיָה הוּא הַתִּרְשָׁתָא וְעֶזְרָא הַכֹּהֵן הַסֹּפֵר וְהַלְוִיִּם הַמְּבִינִים אֶת־הָעָם לְכָל־הָעָם הַיּוֹם קָדֹשׁ־הוּא לַיהוָה אֱלֹהֵיכֶם אַל־תִּתְאַבְּלוּ וְאַל־תִּבְכּוּ כִּי בוֹכִים כָּל־הָעָם כְּשָׁמְעָם אֶת־דִּבְרֵי הַתּוֹרָה׃ 8.11. וְהַלְוִיִּם מַחְשִׁים לְכָל־הָעָם לֵאמֹר הַסּוּ כִּי הַיּוֹם קָדֹשׁ וְאַל־תֵּעָצֵבוּ׃ 8.12. וַיֵּלְכוּ כָל־הָעָם לֶאֱכֹל וְלִשְׁתּוֹת וּלְשַׁלַּח מָנוֹת וְלַעֲשׂוֹת שִׂמְחָה גְדוֹלָה כִּי הֵבִינוּ בַּדְּבָרִים אֲשֶׁר הוֹדִיעוּ לָהֶם׃ 8.13. וּבַיּוֹם הַשֵּׁנִי נֶאֶסְפוּ רָאשֵׁי הָאָבוֹת לְכָל־הָעָם הַכֹּהֲנִים וְהַלְוִיִּם אֶל־עֶזְרָא הַסֹּפֵר וּלְהַשְׂכִּיל אֶל־דִּבְרֵי הַתּוֹרָה׃ 8.14. וַיִּמְצְאוּ כָּתוּב בַּתּוֹרָה אֲשֶׁר צִוָּה יְהוָה בְּיַד־מֹשֶׁה אֲשֶׁר יֵשְׁבוּ בְנֵי־יִשְׂרָאֵל בַּסֻּכּוֹת בֶּחָג בַּחֹדֶשׁ הַשְּׁבִיעִי׃ 8.15. וַאֲשֶׁר יַשְׁמִיעוּ וְיַעֲבִירוּ קוֹל בְּכָל־עָרֵיהֶם וּבִירוּשָׁלִַם לֵאמֹר צְאוּ הָהָר וְהָבִיאוּ עֲלֵי־זַיִת וַעֲלֵי־עֵץ שֶׁמֶן וַעֲלֵי הֲדַס וַעֲלֵי תְמָרִים וַעֲלֵי עֵץ עָבֹת לַעֲשֹׂת סֻכֹּת כַּכָּתוּב׃

8.5. And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up. 8.6. And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground. 8.7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place. 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading. 8.9. And Nehemiah, who was the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people: ‘This day is holy unto the LORD your God; mourn not, nor weep.’ For all the people wept, when they heard the words of the Law. 8.10. Then he said unto them: ‘Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared; for this day is holy unto our Lord; neither be ye grieved; for the joy of the LORD is your strength.’ 8.11. So the Levites stilled all the people, saying: ‘Hold your peace, for the day is holy; neither be ye grieved.’ 8.12. And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared unto them. 8.13. And on the second day were gathered together the heads of fathers’houses of all the people, the priests, and the Levites, unto Ezra the scribe, even to give attention to the words of the Law. 8.14. And they found written in the Law, how that the LORD had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month; 8.15. and that they should publish and proclaim in all their cities, and in Jerusalem, saying: ‘Go forth unto the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.’

47. Plato, Apology of Socrates, 24b8-c1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •john chrysostom Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 48

48. Thucydides, The History of The Peloponnesian War, 8.109 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •john chrysostom Found in books: Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110

49. Plato, Euthyphro, 3b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •john chrysostom Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 48

3b. ΣΩ. ἄτοπα, ὦ θαυμάσιε, ὡς οὕτω γʼ ἀκοῦσαι. φησὶ γάρ με ποιητὴν εἶναι θεῶν, καὶ ὡς καινοὺς ποιοῦντα θεοὺς τοὺς δʼ ἀρχαίους οὐ νομίζοντα ἐγράψατο τούτων αὐτῶν ἕνεκα, ὥς φησιν. ΕΥΘ. μανθάνω, ὦ Σώκρατες· ὅτι δὴ σὺ τὸ δαιμόνιον φῂς σαυτῷ ἑκάστοτε γίγνεσθαι. ὡς οὖν καινοτομοῦντός σου περὶ τὰ θεῖα γέγραπται ταύτην τὴν γραφήν, καὶ ὡς διαβαλῶν δὴ ἔρχεται εἰς τὸ δικαστήριον, εἰδὼς ὅτι εὐδιάβολα τὰ τοιαῦτα πρὸς τοὺς πολλούς. καὶ ἐμοῦ γάρ τοι,

3b. Socrates. Absurd things, my friend, at first hearing. For he says I am a maker of gods; and because I make new gods and do not believe in the old ones, he indicted me for the sake of these old ones, as he says. Euthyphro. I understand, Socrates; it is because you say the divine monitor keeps coming to you. So he has brought the indictment against you for making innovations in religion, and he is going into court to slander you, knowing that slanders on such subjects are readily accepted by the people. Why, they even laugh at me and say I am crazy

50. Plato, Timaeus, 41d, 41e, 47b, 47c, 43B-44B (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 206

51. Lysias, Fragments, 235 (carey (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •stobaeus, john Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 39

52. Lysias, Fragments, 235 (carey (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •stobaeus, john Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 39

53. Hippocrates, On The Seven Fold Order of The World, 49 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lives of the eastern saints (john of ephesus), on entrance procedures Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 74

54. Hippocrates, On Airs, Waters, And Places, 107, 23, 27, 30, 38, 31 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 48

55. Sophocles, Philoctetes, 1, 10, 100-109, 11, 110-119, 12, 120-129, 13, 130-134, 14-19, 2, 20-21, 219, 22-29, 3, 30-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-99, 4 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 529

4. This is the headland of sea-washed Lemnos , land untrodden by men and desolate. It was here, child bred of the man who was the noblest of the Greeks, Neoptolemus son of Achilles, that I exposed

56. Sophocles, Ajax, 168-171, 167 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 99

167. we lack the power to repel these charges without you, O King. For when they have escaped your eye, they chatter like flocking birds. But, terrified by a mighty vulture,

57. Aristophanes, Peace, 1172, 1174-1178, 1173 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 170

1173. τρεῖς λόφους ἔχοντα καὶ φοινικίδ' ὀξεῖαν πάνυ,

58. Aristophanes, Acharnians, 112 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •john (apostle), Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 170

112. ἵνα μή σε βάψω βάμμα Σαρδιανικόν:

59. Hebrew Bible, Ecclesiastes, 5.1 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •john (evangelist), johannine language •john (evangelist), johannine prayers •john (evangelist), johannine theology •john (evangelist), johannine vernacular Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177

5.1. בִּרְבוֹת הַטּוֹבָה רַבּוּ אוֹכְלֶיהָ וּמַה־כִּשְׁרוֹן לִבְעָלֶיהָ כִּי אִם־ראית [רְאוּת] עֵינָיו׃ 5.1. אַל־תְּבַהֵל עַל־פִּיךָ וְלִבְּךָ אַל־יְמַהֵר לְהוֹצִיא דָבָר לִפְנֵי הָאֱלֹהִים כִּי הָאֱלֹהִים בַּשָּׁמַיִם וְאַתָּה עַל־הָאָרֶץ עַל־כֵּן יִהְיוּ דְבָרֶיךָ מְעַטִּים׃

5.1. Be not rash with thy mouth, and let not thy heart be hasty to utter a word before God; for God is in heaven, and thou upon earth; therefore let thy words be few.

60. Sophocles, Women of Trachis, 555-612, 614-619, 613 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 235

613. For so had I vowed, that if I should ever see or hear that he had come safely home, I would dutifully adorn him with this robe and reveal him to the god as a new sacrificer in new garb. As proof of your commission you will carry a token which he will easily recognize

61. Aeschines, Against Timarchus, 177 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •john chrysostom Found in books: Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110

62. Aristotle, Soul, 420b32-35 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •augustine of hippo, john the baptist and christ, as voice and word Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 410

63. Aristotle, Metaphysics, 1008b12, 1008b11 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bett, How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism (2019) 65

64. Aristotle, Politics, 1275b, 1279a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 183

1279a. like medicine and athletic training, are pursued in the interest of the persons upon whom they are practised, although incidentally they may also be in the interest of the practitioners themselves; for nothing prevents the trainer from being on occasions himself also one of the persons in training, just as the pilot is always a member of the crew; so although the trainer or pilot studies the good of those under his authority, when he himself also becomes one among them he incidentally shares the benefit, for the pilot is a sailor in the ship and the trainer can become one of the persons in training under his own direction. Hence in regard to the political offices also, when the state is constituted on the principle of equality and of similarity between the citizens, these claim to hold office by turn — in earlier times, under the natural system, claiming to do public services in turn, and for somebody in return to look after their own welfare just as previously they looked after his interest when in office themselves; but nowadays owing to the benefits to be got from public sources and from holding office people wish to be in office continuously, just as if it were the case that those in office although sickly people always enjoyed good health — in which case office would no doubt be much run after by invalids. [3.14] It is clear then that those constitutions that aim at the common advantage are in effect rightly framed in accordance with absolute justice, while those that aim at the rulers' own advantage only are faulty, and are all of them deviations from the right constitutions; for they have an element of despotism, whereas a city is a partnership of free men. [3.15] These matters having been determined the next step is to consider how many forms of constitution there are and what they are; and first to study the right forms of constitution, since the deviations will also become manifest when these are defined. [3.16] But inasmuch as 'constitution' means the same as 'government,' and the government is the supreme power in the state, and this must be either a single ruler or a few or the mass of the citizens, in cases when the one or the few or the many govern with an eye to the common interest, these constitutions must necessarily be right ones, while those administered with an eye to the private interest of either the one or the few or the multitude are deviations. For either we must not say that those who are part of the state are citizens, or those who are part of the state must share in the advantage of membership. Our customary designation for a monarchy that aims at the common advantage is 'kingship'; for a government of more than one yet only a few 'aristocracy' (either because the best men rule or because they rule with a view to what is best for the state and for its members); while when the multitude govern the state with a view to the common advantage, it is called by the name common to all the forms of constitution, 'constitutional government.' (And this comes about reasonably, since although it is possible for one man or a few to excel in virtue, when the number is larger it becomes difficult for them to possess perfect excellence in respect of every form of virtue,

65. Callimachus, Aetia, 110.53 p, 75.50 p (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 557

66. Theophrastus, Fragments, fr.448(Lumen animae B) (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •rist, john Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 209

67. Theophrastus, De Odoribus, 8.14-8.16 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •john chrysostom, Found in books: Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 23

68. Aristotle, Rhetoric, 1390a, 1399b30, 1399b31, 1400a27, 1400a28, 1400a29, 1400b10, 1400b11, 1400b12, 1400b13, 1400b14, 1400b15, 1400b9, 1399b29 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 253

69. Anon., 1 Enoch, 1, 2, 3, 4, 5, 6, 6.6, 7, 8, 9, 10, 11, 12, 13, 13.9, 14, 14.24-15.1, 15, 16, 17, 18, 19, 19.3, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 39.5, 39.6, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 71.1, 91.5, 91.10 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 78

70. Cicero, On Fate, 11.23 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •rist, john Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 329

71. Cicero, De Finibus, 3.41, 4.20, 4.72, 5.16-5.20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •rist, john Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 207

72. Dead Sea Scrolls, Rule of The Community, 10.20b-21a, 9.17, 9.21, 9.18, 8.1-11.22, 9.16, 9.19, 9.20 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 188

73. Dead Sea Scrolls, Rule of The Community, 10.20b-21a, 9.21, 9.18, 8.1-11.22, 9.16, 9.17, 9.20, 9.19 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 188

74. Septuagint, 2 Maccabees, 4.7, 4.8, 4.23, 4.24, 5.16, 5.27-7.41, 6, 6.16, 7, 7.33, 10.4, 15.37, 15.38, 15.39 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Crabb, Luke/Acts and the End of History (2020) 285

15.38. If it is well told and to the point, that is what I myself desired; if it is poorly done and mediocre, that was the best I could do.'

75. Dead Sea Scrolls, Testament of Levi, 5.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150

76. Septuagint, Ecclesiasticus (Siracides), 3.7, 19.20, 31.12-31.31, 32.7-32.13, 47.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •john of ephesus, lives of the eastern saints •lives of the eastern saints (john of ephesus) •john chrysostom •stambaugh, john e. •john (apostle) Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 61; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 21; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 362; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535

3.7. he will serve his parents as his masters. 31.12. Are you seated at the table of a great man?Do not be greedy at it,and do not say, "There is certainly much upon it!" 31.14. Do not reach out your hand for everything you see,and do not crowd your neighbor at the dish. 31.15. Judge your neighbors feelings by your own,and in every matter be thoughtful. 31.17. Be the first to stop eating, for the sake of good manners,and do not be insatiable, lest you give offense. 31.18. If you are seated among many persons,do not reach out your hand before they do. 31.19. How ample a little is for a well-disciplined man!He does not breathe heavily upon his bed. 31.21. If you are overstuffed with food,get up in the middle of the meal, and you will have relief. 31.22. Listen to me, my son, and do not disregard me,and in the end you will appreciate my words. In all your work be industrious,and no sickness will overtake you. 31.23. Men will praise the one who is liberal with food,and their testimony to his excellence is trustworthy. 31.24. The city will complain of the one who is niggardly with food,and their testimony to his niggardliness is accurate. 31.25. Do not aim to be valiant over wine,for wine has destroyed many. 31.26. Fire and water prove the temper of steel,so wine tests hearts in the strife of the proud. 31.27. Wine is like life to men,if you drink it in moderation. What is life to a man who is without wine?It has been created to make men glad. 31.28. Wine drunk in season and temperately is rejoicing of heart and gladness of soul. 31.29. Wine drunk to excess is bitterness of soul,with provocation and stumbling. 31.31. Do not reprove your neighbor at a banquet of wine,and do not despise him in his merrymaking;speak no word of reproach to him,and do not afflict him by making demands of him. 32.7. Speak, young man, if there is need of you,but no more than twice, and only if asked. 32.8. Speak concisely, say much in few words;be as one who knows and yet holds his tongue. 32.9. Among the great do not act as their equal;and when another is speaking, do not babble. 47.11. The Lord took away his sins,and exalted his power for ever;he gave him the covet of kings and a throne of glory in Israel.

77. Dead Sea Scrolls, Hodayot, 2318.14 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •john (the baptist) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 227

78. Cicero, On The Ends of Good And Evil, 3.41, 4.20, 4.72, 5.16-5.20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 207

3.41. Tum ille: His igitur ita positis, inquit, sequitur magna contentio, quam tractatam qua tractata Guyet. a Peripateticis mollius—est enim eorum consuetudo dicendi non satis acuta propter ignorationem ignorantiam R dialecticae—Carneades tuus egregia quadam exercitatione in dialecticis summaque eloquentia rem in summum discrimen adduxit, propterea quod pugnare non destitit in omni hac quaestione, quae de bonis et malis appelletur, non esse rerum Stoicis cum Peripateticis controversiam, sed nominum. mihi autem nihil tam perspicuum videtur, quam has sententias eorum philosophorum re inter se magis quam verbis dissidere; maiorem multo inter Stoicos et Peripateticos rerum esse aio aio aĩo V animo R oio ( prior o ab alt. m. in ras. ) N discrepantiam quam verborum, quippe cum Peripatetici omnia, quae ipsi bona appellant, pertinere dicant ad beate vivendum, nostri non ex omni, quod non ex omni quod Dav. non quod ex omni ARV noro quod ex omni BE numquam ex omni N aestimatione aliqua dignum sit, compleri vitam beatam putent. 4.20. Alia quaedam dicent, credo, magna antiquorum esse peccata, quae ille veri veri ( corr., ut videtur, ex vere) N vere BEV vero R investigandi cupidus nullo modo ferre potuerit. quid enim perversius, quid intolerabilius, quid stultius quam bonam valitudinem, quam dolorum omnium vacuitatem, quam integritatem oculorum reliquorumque sensuum ponere in bonis potius, quam dicerent nihil omnino inter eas res iisque contrarias interesse? ea enim omnia, quae illi bona dicerent, praeposita esse, non bona, itemque illa, quae in corpore excellerent, stulte antiquos dixisse per se esse expetenda; sumenda potius quam expetenda. ea denique omni vita, quae in una virtute virtute una BE consisteret, illam vitam, quae etiam ceteris rebus, quae essent secundum naturam, abundaret, magis expetendam non esse. sed magis sumendam. cumque ipsa virtus efficiat ita beatam vitam, ut beatior esse non possit, tamen quaedam deesse sapientibus tum, cum sint beatissimi; itaque eos id agere, ut a se dolores, morbos, debilitates repellant. 4.72. Quis istud, quaeso, quaeso Man., Lamb. ; quasi nesciebat? verum audiamus.— Ista, inquit, quae dixisti, valere, locupletem esse, non dolere, bona non dico, sed dicam Graece prohgme/na, Latine autem producta—sed praeposita proposita RNV aut praecipua malo, sit tolerabilius et mollius—; illa autem, morbum, egestatem, dolorem, non appello mala, sed, si libet, si libet BE, N (libet ab alt. m. in ras. ); si lilibet R scilicet V reiectanea. itaque illa non dico me expetere, sed legere, nec optare, sed sumere, contraria autem non fugere, sed quasi secernere. Quid ait Aristoteles reliquique Platonis alumni? Se omnia, quae secundum naturam sint, bona appellare, quae autem contra, mala. Videsne igitur Zenonem tuum cum Aristone verbis concinere, concinere C. F. W. Mue. consistere re re N 2 om. BERN 1 V dissidere, cum Aristotele et illis re consentire, verbis discrepare? discrepare BE disceptare cur igitur, cum de re conveniat, non malumus malimus NV usitate loqui? aut doceat paratiorem me ad contemnendam pecuniam fore, si illam in rebus praepositis quam si in bonis duxero, fortioremque in patiendo dolore, si eum asperum et difficilem perpessu et contra perpessu et contra perpessi contra BE naturam esse quam si malum dixero. 5.16. ex quo, id quod omnes expetunt, beate vivendi ratio inveniri et comparari potest. quod quoniam in quo sit magna dissensio est, Carneadea carneadia BENV nobis adhibenda divisio est, qua noster Antiochus libenter uti solet. ille igitur vidit, non modo quot fuissent adhuc philosophorum de summo bono, sed quot omnino esse possent sententiae. negabat igitur ullam esse artem, quae ipsa a se proficisceretur; etenim semper illud extra est, quod arte comprehenditur. nihil opus est exemplis hoc facere longius. est enim perspicuum nullam artem ipsam in se versari, sed esse aliud artem ipsam, aliud quod propositum sit arti. quoniam igitur, ut medicina valitudinis, navigationis gubernatio, sic vivendi ars est prudentia, necesse est eam quoque ab aliqua re esse constitutam et profectam. 5.17. constitit autem fere inter omnes id, in quo prudentia versaretur et quod assequi vellet, aptum et accommodatum naturae esse oportere et tale, ut ipsum per se invitaret et alliceret appetitum animi, quem o(rmh\n o(rmh/n ] bonū R Graeci vocant. quid autem sit, quod ita moveat itaque a natura in primo ortu appetatur, non constat, deque eo est inter philosophos, cum summum bonum exquiritur, omnis dissensio. totius enim quaestionis eius, quae habetur de finibus bonorum et malorum, cum quaeritur, in his quid sit extremum et ultimum, et quid ultimum BE fons reperiendus est, in quo sint prima invitamenta naturae; quo invento omnis ab eo quasi capite de summo bono et malo disputatio ducitur. Voluptatis alii primum appetitum putant et primam depulsionem doloris. vacuitatem doloris alii censent primum ascitam ascitam cod. Glogav., Mdv. ; ascitum RV as|scitum N assertum BE et primum declinatum dolorem. 5.18. ab iis iis Lamb. 2, Mdv. ; his alii, quae prima secundum naturam nomit, proficiscuntur, in quibus numerant incolumitatem conservationemque omnium partium, valitudinem, sensus integros, doloris vacuitatem, viris, pulchritudinem, cetera generis eiusdem, quorum similia sunt prima prima om. R in animis quasi virtutum igniculi et semina. Ex his tribus cum unum aliquid aliquid Wes. aliquod sit, quo primum primum dett. prima BE primo RNV natura moveatur vel ad appetendum vel ad ad ( prius ) om. BERN repellendum, nec quicquam omnino praeter haec tria possit esse, necesse est omnino officium aut fugiendi aut sequendi ad eorum aliquid aliquod BE referri, ut illa prudentia, quam artem vitae esse diximus, in earum trium rerum aliqua versetur, a qua totius vitae ducat exordium. 5.19. ex eo autem, quod statuerit esse, quo primum natura moveatur, existet recti etiam ratio atque honesti, quae cum uno aliquo aliquo uno BE ex tribus illis congruere possit, possit. u aut non dolendi ita sit ut quanta ( v. 19 ) R rell. om. ut aut id honestum sit, facere omnia aut voluptatis causa, etiam si eam secl. Mdv. non consequare, aut non dolendi, etiam etiam N 2 in ras., aut BEV si id assequi nequeas, aut eorum, quae secundum naturam sunt, adipiscendi, etiam si nihil consequare. ita ita N 2 aut non dolendi ita R ( cf. ad v. 14 ), N 1 V; aut nichil dolendi ita BE fit ut, quanta differentia est in principiis naturalibus, tanta sit in finibus bonorum malorumque dissimilitudo. alii rursum isdem a principiis omne officium referent aut ad voluptatem aut ad non dolendum aut ad prima illa secundum naturam optinenda. 5.20. expositis iam igitur sex de summo bono sententiis trium proximarum hi principes: voluptatis Aristippus, non dolendi Hieronymus, fruendi rebus iis, quas primas secundum naturam esse diximus, Carneades non ille quidem auctor, sed defensor disserendi causa fuit. superiores tres erant, quae esse possent, quarum est una sola defensa, eaque vehementer. nam voluptatis causa facere omnia, cum, etiamsi nihil consequamur, tamen ipsum illud consilium ita faciendi per se expetendum et honestum et solum bonum sit, nemo dixit. ne vitationem quidem doloris ipsam per se quisquam in rebus expetendis putavit, nisi nisi Urs. ne si etiam evitare posset. at vero facere omnia, ut adipiscamur, quae secundum naturam sint, sunt BE etiam si ea non assequamur, id esse et honestum et solum per se expetendum et solum bonum Stoici dicunt.

3.41. "Well, then," resumed Cato, "these principles established there follows a great dispute, which on the side of the Peripatetics was carried on with no great pertinacity (in fact their ignorance of logic renders their habitual style of discourse somewhat deficient in cogency); but your leader Carneades with his exceptional proficiency in logic and his consummate eloquence brought the controversy to a head. Carneades never ceased to contend that on the whole soâcalled 'problem of good and evil,' there was no disagreement as to facts between the Stoics and the Peripatetics, but only as to terms. For my part, however, nothing seems to me more manifest than that there is more of a real than a verbal difference of opinion between those philosophers on these points. I maintain that there is a far greater discrepancy between the Stoics and the Peripatetics as to facts than as to words. The Peripatetics say that all the things which under their system are called goods contribute to happiness; whereas our school does not believe that total happiness comprises everything that deserves to have a certain amount of value attached to it. < 4.20. As I understand, they will accuse the ancients of certain grave errors in other matters, which that ardent seeker after truth found himself quite unable to tolerate. What, he asked, could have been more insufferably foolish and perverse than to take good health, freedom from all pain, or soundness of eyesight and of the other senses, and class them as goods, instead of saying that there was nothing whatever to choose between these things and their opposites? According to him, all these things which the ancients called good, were not good, but 'preferred'; and so also with bodily excellences, it was foolish of the ancients to call them 'desirable for their own sakes'; they were not 'desirable' but 'worth taking'; and in short, speaking generally, a life bountifully supplied with all the other things in accordance with nature, in addition to virtue, was not 'more desirable,' but only 'more worth taking' than a life of virtue and virtue alone; and although virtue of itself can render life as happy as it is possible for it to be, yet there are some things that Wise Men lack at the very moment of supreme happiness; and accordingly they do their best to protect themselves from pain, disease and infirmity. < 4.72. "Who, pray, did not know that? However, let us hear what he has to say. â 'The things you mentioned,' he continues, 'health, affluence, freedom from pain, I do not call goods, but I will call them in Greek proÄgmena, that is in your language "brought forward" (though I will rather use "preferred" or "preâeminent," as these sound smoother and more acceptable) and on the other hand disease, poverty and pain I do not style evils, but, if you please, "things rejected." Accordingly I do not speak of "desiring" but "selecting" these things, not of "wishing" but "adopting" them, and not of "avoiding" their opposites but so to speak "discarding" them.' What say Aristotle and the other pupils of Plato? That they call all things in accordance with nature good and all things contrary to nature bad. Do you see therefore that between your master Zeno and Aristo there is a verbal harmony but a real difference; whereas between him and Aristotle and the rest there is a real agreement and a verbal disagreement? Why, then, as we are agreed to the fact, do we not prefer to employ the usual terminology? Or else let him prove that I shall be readier to despise money if I believe it to be a 'thing preferred' than if I believe it to be a good, and braver to endure pain if I say it is irksome and hard to bear and contrary to nature, than if I call it an evil. < 5.16. and therefore have discovered a standard to which each action may be referred; and from this we can discover and construct that rule of happiness which all desire. "Now there is great difference of opinion as to what constitutes the Chief Good. Let us therefore adopt the classification of Carneades, which our teacher Antiochus is very fond of employing. Carneades passed in review all the opinions as of that Chief Good, not only that actually had been held by philosophers hitherto, but that it was possible to hold. He then pointed out that no science or art can supply its own starting-point; its subject-matter must always lie outside it. There is no need to enlarge upon or illustrate this point; for it is evident that no art is occupied with itself: the art is distinct from the subject with which it deals; since therefore, as medicine is the art of health and navigation the art of sailing the ship, so Prudence or Practical Wisdom is the art of conduct, it follows that Prudence also must have something as its base and point of departure. < 5.17. Now practically all have agreed that the subject with which Prudence is occupied and the end which it desires to attain is bound to be something intimately adapted to our nature; it must be capable of directly arousing and awakening an impulse of desire, what in Greek is called hormÄ. But what it is that at the first moment of our existence excites in our nature this impulse of desire â as to this there is no agreement. It is at this point that all the difference of opinion among students of the ethical problem arises. of the whole inquiry into the Ends of Goods and Evils and the question which among them is ultimate and final, the fountain-head is to be found in the earliest instincts of nature; discover these and you have the source of the stream, the starting-point of the debate as to the Chief Good and Evil. < 5.18. "One school holds that our earliest desire is for pleasure and our earliest repulsion is from pain; another thinks that freedom from pain is the earliest thing welcomed, and pain the earliest thing avoided; others again start from what they term the primary objects in accordance with nature, among which they reckon the soundness and safety of all the parts of the body, health, perfect senses, freedom from pain, strength, beauty and the like, analogous to which are the primary intellectual excellences which are the sparks and seeds of the virtues. Now it must be one or other of these three sets of things which first excites our nature to feel desire or repulsion; nor can it be anything whatsoever beside these three things. It follows therefore that every right act of avoidance or of pursuit is aimed at one of these objects, and that consequently one of these three must form the subject-matter of Prudence, which we spoke of as the art of life; from one of the three Prudence derives the initial motive of the whole of conduct. < 5.19. "Now, from whichever Prudence decides to be the object of the primary natural impulses, will arise a theory of right and of Moral Worth which may correspond with one or other of the three objects aforesaid. Thus Morality will consist either in aiming all our actions at pleasure, even though one may not succeed in attaining it; or at absence of pain, even though one is unable to secure it; or at getting the things in accordance with nature, even though one does not attain any of them. Hence there is a divergence between the different conceptions of the Ends of Goods and Evils, precisely equivalent to the difference of opinion as to the primary natural objects. â Others again starting from the same primary objects will make the sole standard of right action the actual attainment of pleasure, freedom from pain, or the primary things in accordance with nature, respectively. < 5.20. "Thus we have now set forth six views as to the Chief Good. The leading upholders of the latter three are: of pleasure, Aristippus; of freedom from pain, Hieronymus; of the enjoyment of what we have called the primary things in accordance with nature, Carneades, â that is, he did not originate this view but he upheld it for purposes of argument. The three former were possible views, but only one of them has been actually maintained, though that with great vigour. No one has asserted pleasure to be the sole aim of action in the sense that the mere intention of attaining pleasure, although unsuccessful, is in itself desirable and moral and the only good. Nor yet has anyone held that the effort to avoid pain is in itself a thing desirable, without one's being able actually to avoid it. On the other hand, that morality consists in using every endeavour to obtain the things in accordance with nature, and that this endeavour even though unsuccessful is itself the sole thing desirable and the sole good, is actually maintained by the Stoics. <

79. Septuagint, 4 Maccabees, 2.2-2.5, 2.17-2.20, 3.6-3.16, 6.17, 6.22, 7.11-7.12, 7.19, 9.21, 13.9, 13.12, 13.17, 14.20, 16.3, 16.20-16.21, 16.25, 17.6, 18.1, 18.11-18.13, 18.20, 18.23 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 122

2.5. Thus the law says, "You shall not covet your neighbor's wife...or anything that is your neighbor's." 2.18. For, as I have said, the temperate mind is able to get the better of the emotions, to correct some, and to render others powerless. 3.7. David had been attacking the Philistines all day long, and together with the soldiers of his nation had slain many of them. 6.17. May we, the children of Abraham, never think so basely that out of cowardice we feign a role unbecoming to us! 6.22. Therefore, O children of Abraham, die nobly for your religion! 7.11. For just as our father Aaron, armed with the censer, ran through the multitude of the people and conquered the fiery angel, 7.12. o the descendant of Aaron, Eleazar, though being consumed by the fire, remained unmoved in his reason. 7.19. ince they believe that they, like our patriarchs Abraham and Isaac and Jacob, do not die to God, but live in God. 9.21. Although the ligaments joining his bones were already severed, the courageous youth, worthy of Abraham, did not groan, 13.9. Brothers, let us die like brothers for the sake of the law; let us imitate the three youths in Assyria who despised the same ordeal of the furnace. 13.12. and another reminded them, "Remember whence you came, and the father by whose hand Isaac would have submitted to being slain for the sake of religion." 13.17. For if we so die, Abraham and Isaac and Jacob will welcome us, and all the fathers will praise us." 14.20. But sympathy for her children did not sway the mother of the young men; she was of the same mind as Abraham. 16.3. The lions surrounding Daniel were not so savage, nor was the raging fiery furnace of Mishael so intensely hot, as was her innate parental love, inflamed as she saw her seven sons tortured in such varied ways. 16.20. For his sake also our father Abraham was zealous to sacrifice his son Isaac, the ancestor of our nation; and when Isaac saw his father's hand wielding a sword and descending upon him, he did not cower. 16.21. And Daniel the righteous was thrown to the lions, and Haiah, Azariah, and Mishael were hurled into the fiery furnace and endured it for the sake of God. 16.25. They knew also that those who die for the sake of God live in God, as do Abraham and Isaac and Jacob and all the patriarchs. 17.6. For your children were true descendants of father Abraham. 18.1. O Israelite children, offspring of the seed of Abraham, obey this law and exercise piety in every way, 18.11. He read to you about Abel slain by Cain, and Isaac who was offered as a burnt offering, and of Joseph in prison. 18.12. He told you of the zeal of Phineas, and he taught you about Haiah, Azariah, and Mishael in the fire. 18.13. He praised Daniel in the den of the lions and blessed him. 18.20. O bitter was that day -- and yet not bitter -- when that bitter tyrant of the Greeks quenched fire with fire in his cruel caldrons, and in his burning rage brought those seven sons of the daughter of Abraham to the catapult and back again to more tortures, 18.23. But the sons of Abraham with their victorious mother are gathered together into the chorus of the fathers, and have received pure and immortal souls from God,

80. Anon., Testament of Levi, 5.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150

5.1. And thereupon the angel opened to me the gates of heaven, and I saw the holy temple, and upon a throne of glory the Most High.

81. Anon., Testament of Joseph, 14.3-14.4, 14.106, 14.248 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •john chrysostom, Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 277

82. Septuagint, Judith, 15.37, 16.1-16.17 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •john chrysostom •john (evangelist), johannine theology Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 174; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110

16.1. Then Judith began this thanksgiving before all Israel, and all the people loudly sang this song of praise. 16.2. And Judith said, Begin a song to my God with tambourines, sing to my Lord with cymbals. Raise to him a new psalm; exalt him, and call upon his name. 16.3. For God is the Lord who crushes wars; for he has delivered me out of the hands of my pursuers, and brought me to his camp, in the midst of the people. 16.4. The Assyrian came down from the mountains of the north; he came with myriads of his warriors; their multitude blocked up the valleys, their cavalry covered the hills. 16.5. He boasted that he would burn up my territory, and kill my young men with the sword, and dash my infants to the ground and seize my children as prey, and take my virgins as booty. 16.6. But the Lord Almighty has foiled them by the hand of a woman. 16.7. For their mighty one did not fall by the hands of the young men, nor did the sons of the Titans smite him, nor did tall giants set upon him; but Judith the daughter of Merari undid him with the beauty of her countece. 16.8. For she took off her widow's mourning to exalt the oppressed in Israel. She anointed her face with ointment and fastened her hair with a tiara and put on a linen gown to deceive him. 16.9. Her sandal ravished his eyes, her beauty captivated his mind, and the sword severed his neck. 16.10. The Persians trembled at her boldness, the Medes were daunted at her daring. 16.11. Then my oppressed people shouted for joy; my weak people shouted and the enemy trembled; they lifted up their voices, and the enemy were turned back. 16.12. The sons of maidservants have pierced them through; they were wounded like the children of fugitives, they perished before the army of my Lord. 16.13. I will sing to my God a new song: O Lord, thou are great and glorious, wonderful in strength, invincible. 16.14. Let all thy creatures serve thee, for thou didst speak, and they were made. Thou didst send forth thy Spirit, and it formed them; there is none that can resist thy voice. 16.15. For the mountains shall be shaken to their foundations with the waters; at thy presence the rocks shall melt like wax, but to those who fear thee thou wilt continue to show mercy. 16.16. For every sacrifice as a fragrant offering is a small thing, and all fat for burnt offerings to thee is a very little thing, but he who fears the Lord shall be great for ever. 16.17. Woe to the nations that rise up against my people! The Lord Almighty will take vengeance on them in the day of judgment; fire and worms he will give to their flesh; they shall weep in pain for ever.

83. Hebrew Bible, Daniel, 6.11, 7.9-7.10, 8.15-8.16 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Crabb, Luke/Acts and the End of History (2020) 105; Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 185; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 266, 524

6.11. וְדָנִיֵּאל כְּדִי יְדַע דִּי־רְשִׁים כְּתָבָא עַל לְבַיְתֵהּ וְכַוִּין פְּתִיחָן לֵהּ בְּעִלִּיתֵהּ נֶגֶד יְרוּשְׁלֶם וְזִמְנִין תְּלָתָה בְיוֹמָא הוּא בָּרֵךְ עַל־בִּרְכוֹהִי וּמְצַלֵּא וּמוֹדֵא קֳדָם אֱלָהֵהּ כָּל־קֳבֵל דִּי־הֲוָא עָבֵד מִן־קַדְמַת דְּנָה׃ 7.9. חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃ 8.15. וַיְהִי בִּרְאֹתִי אֲנִי דָנִיֵּאל אֶת־הֶחָזוֹן וָאֲבַקְשָׁה בִינָה וְהִנֵּה עֹמֵד לְנֶגְדִּי כְּמַרְאֵה־גָבֶר׃ 8.16. וָאֶשְׁמַע קוֹל־אָדָם בֵּין אוּלָי וַיִּקְרָא וַיֹּאמַר גַּבְרִיאֵל הָבֵן לְהַלָּז אֶת־הַמַּרְאֶה׃

6.11. And when Daniel knew that the writing was signed, he went into his house—now his windows were open in his upper chamber toward Jerusalem—and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. 7.9. I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. 7.10. A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened. 8.15. And it came to pass, when I, even I Daniel, had seen the vision, that I sought to understand it; and, behold, there stood before me as the appearance of a man. 8.16. And I heard the voice of a man between the banks of Ulai, who called, and said: ‘Gabriel, make this man to understand the vision.’ 9. Yea, all Israel have transgressed Thy law, and have turned aside, so as not to hearken to Thy voice; and so there hath been poured out upon us the curse and the oath that is written in the Law of Moses the servant of God; for we have sinned against Him.,And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined.,And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.,And He hath confirmed His word, which He spoke against us, and against our judges that judged us, by bringing upon us a great evil; so that under the whole heaven hath not been done as hath been done upon Jerusalem.,neither have we hearkened to the voice of the LORD our God, to walk in His laws, which He set before us by His servants the prophets. .,And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’,And so the LORD hath watched over the evil, and brought it upon us; for the LORD our God is righteous in all His works which He hath done, and we have not hearkened to His voice.,Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times.,in the first year of his reign I Daniel meditated in the books, over the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that He would accomplish for the desolations of Jerusalem seventy years.,neither have we hearkened unto Thy servants the prophets, that spoke in Thy name to our kings, our princes, and our fathers, and to all the people of the land.,To the Lord our God belong compassions and forgivenesses; for we have rebelled against Him;,Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither Thou hast driven them, because they dealt treacherously with Thee.,Now therefore, O our God, hearken unto the prayer of Thy servant, and to his supplications, and cause Thy face to shine upon Thy sanctuary that is desolate, for the Lord’s sake.,And now, O Lord our God, that hast brought Thy people forth out of the land of Egypt with a mighty hand, and hast gotten Thee renown, as at this day; we have sinned, we have done wickedly.,And I prayed unto the LORD my God, and made confession, and said: ‘O Lord, the great and awful God, who keepest covet and mercy with them that love Thee and keep Thy commandments,,O my God, incline Thine ear, and hear; open Thine eyes, and behold our desolations, and the city upon which Thy name is called; for we do not present our supplications before Thee because of our righteousness, but because of Thy great compassions.,O Lord, according to all Thy righteousness, let Thine anger and Thy fury, I pray Thee, be turned away from Thy city Jerusalem, Thy holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and Thy people are become a reproach to all that are about us.,O LORD, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against Thee.,And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;,And he made me to understand, and talked with me, and said: ‘O Daniel, I am now come forth to make thee skilful of understanding.,O Lord, hear, O Lord, forgive, O Lord, attend and do, defer not; for Thine own sake, O my God, because Thy name is called upon Thy city and Thy people.’,In the first year of Darius the son of Ahasuerus, of the seed of the Medes, who was made king over the realm of the Chaldeans;,yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, approached close to me about the time of the evening offering.,we have sinned, and have dealt iniquitously, and have done wickedly, and have rebelled, and have turned aside from Thy commandments and from Thine ordices;,At the beginning of thy supplications a word went forth, and I am come to declare it; for thou art greatly beloved; therefore look into the word, and understand the vision.,As it is written in the Law of Moses, all this evil is come upon us; yet have we not entreated the favour of the LORD our God, that we might turn from our iniquities, and have discernment in Thy truth.,Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint the most holy place.

84. Philodemus, (Pars I) \ On Piety, 1696-1697 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 48

85. Septuagint, Wisdom of Solomon, a b c d\n0 2.24 2.24 2 24\n1 47.11 47.11 47 11\n2 19.20 19.20 19 20\n3 20.24 20.24 20 24\n4 7.16 7.16 7 16\n5 7.13 7.13 7 13\n6 "11.24" "11.24" "11 24"\n7 10.10 10.10 10 10 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 131

2.24. And I saw and entreated the Lord and said, Long enough, O Lord, has Thine hand been heavy on Israel, in bringing the nations upon (them). 2.24. but through the devils envy death entered the world,and those who belong to his party experience it.

86. Dead Sea Scrolls, 4Qppsa, 2.15, 2.33 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •john chrysostom Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 362

87. Dead Sea Scrolls, Community Rule, 10.20b-21a, 9.18, 9.16, 9.17, 8.1-11.22, 9.19, 9.20, 9.21, 2.3, 2.2, 2.4, 8.17, 8.14, 3.7, 4.20, 4.22, 5.213, 4.21, 2.25-3.11, 8.20-9.2 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 188

88. Anon., Jubilees, 4.15, 6.23-6.38 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •john chrysostom •john (the baptist) Found in books: Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 64; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 266

4.15. And in the seventh jubilee in the third week Enos took Nôâm his sister to be his wife, and she bare him a son in the third year of the fifth week, and he called his name Ke. 6.23. He set His bow in the cloud for a sign of the eternal covet that there should not again be a flood on the earth to destroy it all the days of the earth. 6.24. For this reason it is ordained and written on the heavenly tables, that they should celebrate the feast of weeks in this month once a year, to renew the covet every year. 6.25. And this whole festival was celebrated in heaven from the day of creation till the days of Noah-twenty-six jubilees and five weeks of years:... 6.26. and Noah and his sons observed it for seven jubilees and one week of years, till the day of Noah's death, and from the day of Noah's death his sons did away with (it) until the days of Abraham, and they ate blood. 6.27. But Abraham observed it, and Isaac and Jacob and his children observed it up to thy days, 6.28. and in thy days the children of Israel forgot it until ye celebrated it anew on this mountain. 6.29. And do thou command the children of Israel to observe this festival in all their generations for a commandment unto them: 6.30. one day in the year in this month they shall celebrate the festival. 6.31. For it is the feast of weeks and the feast of first-fruits: 6.32. this feast is twofold and of a double nature: according to what is written and engraven concerning it celebrate it. 6.33. For I have written in the book of the first law, in that which I have written for thee, that thou shouldst celebrate it in its season, one day in the year, 6.34. and I explained to thee its sacrifices that the children of Israel should remember and should celebrate it throughout their generations in this month, one day in every year. 6.35. And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. 6.36. These are written and ordained as a testimony for ever. 6.37. And Noah ordained them for himself as feasts for the generations for ever, so that they have become thereby a memorial unto him. 6.38. And on the new moon of the first month he was bidden to make for himself an ark, and on that (day) the earth became dry and he opened (the ark) and saw the earth.

89. Septuagint, 3 Maccabees, 4.8 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •john chrysostom, anaphora of Found in books: Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 169

4.8. Their husbands, in the prime of youth, their necks encircled with ropes instead of garlands, spent the remaining days of their marriage festival in lamentations instead of good cheer and youthful revelry, seeing death immediately before them.

90. Septuagint, 1 Maccabees, 1.44-1.48, 2.42, 2.45-2.46, 2.50, 2.52, 2.67, 3.19, 3.50, 3.60 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •john (the baptist) •john chrysostom •john (evangelist), johannine language •john (evangelist), johannine prayers •john (evangelist), johannine theology •john (evangelist), johannine vernacular Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 362, 575

1.44. And the king sent letters by messengers to Jerusalem and the cities of Judah; he directed them to follow customs strange to the land, 1.45. to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and feasts, 1.46. to defile the sanctuary and the priests, 1.47. to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals, 1.48. and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane, 2.42. Then there united with them a company of Hasideans, mighty warriors of Israel, every one who offered himself willingly for the law. 2.45. And Mattathias and his friends went about and tore down the altars; 2.46. they forcibly circumcised all the uncircumcised boys that they found within the borders of Israel. 2.50. Now, my children, show zeal for the law, and give your lives for the covet of our fathers. 51 "Remember the deeds of the fathers, which they did in their generations; and receive great honor and an everlasting name. 52 Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 53 Joseph in the time of his distress kept the commandment, and became lord of Egypt. 54 Phinehas our father, because he was deeply zealous, received the covet of everlasting priesthood. 55 Joshua, because he fulfilled the command, became a judge in Israel. 56 Caleb, because he testified in the assembly, received an inheritance in the land. 57 David, because he was merciful, inherited the throne of the kingdom for ever. 58 Elijah because of great zeal for the law was taken up into heaven. 59 Haniah, Azariah, and Mishael believed and were saved from the flame. 2.50. Now, my children, show zeal for the law, and give your lives for the covet of our fathers. 2.52. Was not Abraham found faithful when tested, and it was reckoned to him as righteousness? 2.67. You shall rally about you all who observe the law, and avenge the wrong done to your people. 3.19. It is not on the size of the army that victory in battle depends, but strength comes from Heaven. 3.50. and they cried aloud to Heaven, saying, "What shall we do with these? Where shall we take them? 51 Thy sanctuary is trampled down and profaned, and thy priests mourn in humiliation. 52 And behold, the Gentiles are assembled against us to destroy us; thou knowest what they plot against us. 53 How will we be able to withstand them, if thou dost not help us?" 54 Then they sounded the trumpets and gave a loud shout. 55 After this Judas appointed leaders of the people, in charge of thousands and hundreds and fifties and tens. 56 And he said to those who were building houses, or were betrothed, or were planting vineyards, or were fainthearted, that each should return to his home, according to the law. 57 Then the army marched out and encamped to the south of Emmaus. 58 And Judas said, "Gird yourselves and be valiant. Be ready early in the morning to fight with these Gentiles who have assembled against us to destroy us and our sanctuary. 59 It is better for us to die in battle than to see the misfortunes of our nation and of the sanctuary. 60 But as his will in heaven may be, so he will do." 3.50. and they cried aloud to Heaven, saying, "What shall we do with these?Where shall we take them? 3.60. But as his will in heaven may be, so he will do."

91. Polybius, Histories, 2.71.7-2.71.10, 3.13, 3.24 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •john chrysostom •lives of the eastern saints (john of ephesus), on entrance procedures •john of ephesus, lives of the eastern saints •lives of the eastern saints (john of ephesus) •epistles (barsanuphius and john) Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 50, 61, 73; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110

3.24. At a later date they made another treaty, in which the Carthaginians include Tyre and Utica, <, and mention, in addition to the Fair Promontory, Mastia and Tarseum as points beyond which the Romans may not either make marauding expeditions, or trade, or found cities. This treaty is more or less as follows: <, "There is to be friendship on the following conditions between the Romans and their allies and the Carthaginians, Tyrians, and the people of Utica and their respective allies. <, The Romans shall not maraud or trade or found a city on the farther side of Fair Promontory, Mastia, and Tarseum. <, If the Carthaginians capture any city in Latium not subject to Rome, they shall keep the valuables and the men, but give up the city. <, If any Carthaginians take captive any of a people with whom the Romans have a treaty of peace, but who are not subject to Rome, they shall not bring them into Roman harbours, but if one be brought in and a Roman lay hold of him, he shall be set free. <, The Romans shall not do likewise. <, If a Roman gets water or provisions from any place over which the Carthaginians rule, he shall not use these provisions to wrong any member of a people with whom the Carthaginians have peace and friendship. <, The Carthaginians shall not do likewise. <, If either do so, the aggrieved person shall not take private vengeance, and if he do, his wrongdoing shall be public. <, No Roman shall trade or found a city in Sardinia and Libya nor remain in a Sardinian or Libyan post longer than is required for taking in provisions or repairing his ship. If he be driven there by stress of weather, he shall depart within five days. <, In the Carthaginian province of Sicily and at Carthage he may do and sell anything that is permitted to a citizen. <, A Carthaginian in Rome may do likewise." <, Again in this treaty they lay particular stress on Libya and Sardinia, asserting them to be their own private property and closing all landing-places to the Romans, <, but of Sicily they distinctly speak contrariwise, mentioning the part of it subject to them. <, Similarly, the Romans in referring to Latium forbid the Carthaginians to wrong the people of Ardea, Antium, Circeii, and Terracina, the cities that stand on the coast of that Latin territory with which the treaty is concerned. < 3.24. 1. At a later date they made another treaty, in which the Carthaginians include Tyre and Utica,,2. and mention, in addition to the Fair Promontory, Mastia and Tarseum as points beyond which the Romans may not either make marauding expeditions, or trade, or found cities. This treaty is more or less as follows:,3. "There is to be friendship on the following conditions between the Romans and their allies and the Carthaginians, Tyrians, and the people of Utica and their respective allies.,4. The Romans shall not maraud or trade or found a city on the farther side of Fair Promontory, Mastia, and Tarseum.,5. If the Carthaginians capture any city in Latium not subject to Rome, they shall keep the valuables and the men, but give up the city.,6. If any Carthaginians take captive any of a people with whom the Romans have a treaty of peace, but who are not subject to Rome, they shall not bring them into Roman harbours, but if one be brought in and a Roman lay hold of him, he shall be set free.,7. The Romans shall not do likewise.,8. If a Roman gets water or provisions from any place over which the Carthaginians rule, he shall not use these provisions to wrong any member of a people with whom the Carthaginians have peace and friendship.,9. The Carthaginians shall not do likewise.,10. If either do so, the aggrieved person shall not take private vengeance, and if he do, his wrongdoing shall be public.,11. No Roman shall trade or found a city in Sardinia and Libya nor remain in a Sardinian or Libyan post longer than is required for taking in provisions or repairing his ship. If he be driven there by stress of weather, he shall depart within five days.,12. In the Carthaginian province of Sicily and at Carthage he may do and sell anything that is permitted to a citizen.,13. A Carthaginian in Rome may do likewise.",14. Again in this treaty they lay particular stress on Libya and Sardinia, asserting them to be their own private property and closing all landing-places to the Romans,,15. but of Sicily they distinctly speak contrariwise, mentioning the part of it subject to them.,16. Similarly, the Romans in referring to Latium forbid the Carthaginians to wrong the people of Ardea, Antium, Circeii, and Terracina, the cities that stand on the coast of that Latin territory with which the treaty is concerned.

92. Dead Sea Scrolls, Damascus Covenant, 12.12, 20.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •john the baptist, and diet of wild honey •john (the baptist) Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 319; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 227

93. Dead Sea Scrolls, Pesher On Habakkuk, 7.1, 8.1-8.3, 12.4 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •john chrysostom Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 362

94. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 12.12, 20.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •john the baptist, and diet of wild honey •john (the baptist) Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 319; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 227

95. Dead Sea Scrolls, 11Qmelchizedek, 2.15, 2.18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •john (the baptist) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 228

96. Dead Sea Scrolls, 4Q285, 1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •john (evangelist) Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 175

97. Dead Sea Scrolls, 4Q491, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •gospel of john, johannine epistemology Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 149

98. Cicero, Tusculan Disputations, 3.83, 2.30, 4.12, 4.70, 4.72(SVF 3.652), 5.120, 5.32 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 70

3.83. Hoc detracto, quod totum est voluntarium, aegritudo erit sublata illa ilia ita G 1 maerens, morsus tamen tamen tantum Bentl. sed cf. p. 323, 11 quo Cic. hic respicit et contractiuncula quaedam contractiuncuculae quaedam (quadam G quandam V 1 ) relinquentur W Non. (relincuntur) corr. Bentl. cf. 9 hanc et Sen. ad Marc. 7, 1 animi relinquetur. hoc... 9 relinquentur Non. 92, 24 hanc dicant sane naturalem, dum aegritudinis nomen absit grave taetrum funestum, quod cum sapientia esse atque, ut ita dicam, habitare nullo modo possit. At quae at quae Bentl. atque stirpes sunt aegritudinis, quam multae, quam amarae! quae ipso ipso om. V trunco everso omnes eligendae elidendae R 2 sunt et, si necesse erit, singulis disputationibus. superest enim nobis hoc, cuicuimodi cuicuimodi cuiusmodi V 3 est, otium. sed ratio una omnium est aegritudinum, plura sed plura H nomina. nam et invidere aegritudinis est et aemulari et obtrectare et misereri et angi, lugere, maerere, aerumna adfici, lamentari, sollicitari, sollicitari add. G 2 dolere, dolore V in molestia esse, adflictari, desperare.

99. Cicero, On Old Age, '1, '10, '7, '33 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 563

100. Dead Sea Scrolls, 4Q521, 0, frg 2 2.1-12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 228, 232

101. Cicero, Republic, 6.9-6.26 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •gospel of john, johannine epistemology Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 151

6.9. OMNIUM Cum in Africam venissem M'. Manilio consuli ad quartam legionem tribunus, ut scitis, militum, nihil mihi fuit potius, quam ut Masinissam convenirem regem, familiae nostrae iustis de causis amicissimum. Ad quem ut veni, conplexus me senex conlacrimavit aliquantoque post suspexit ad caelum et: Grates, inquit, tibi ago, summe Sol, vobisque, reliqui Caelites, quod, ante quam ex hac vita migro, conspicio in meo regno et his tectis P. Cornelium Scipionem, cuius ego nomine ipso recreor; itaque numquam ex animo meo discedit illius optimi atque invictissimi viri memoria. Deinde ego illum de suo regno, ille me de nostra re publica percontatus est, multisque verbis ultro citroque habitis ille nobis consumptus est dies. 6.10. Post autem apparatu regio accepti sermonem in multam noctem produximus, cum senex nihil nisi de Africano loqueretur omniaque eius non facta solum, sed etiam dicta meminisset. Deinde, ut cubitum discessimus, me et de via fessum, et qui ad multam noctem vigilassem, artior quam solebat somnus complexus est. Hic mihi (credo equidem ex hoc, quod eramus locuti; fit enim fere, ut cogitationes sermonesque nostri pariant aliquid in somno tale, quale de Homero scribit Ennius, de quo videlicet saepissime vigilans solebat cogitare et loqui) Africanus se ostendit ea forma, quae mihi ex imagine eius quam ex ipso erat notior; quem ubi agnovi, equidem cohorrui, sed ille: Ades, inquit, animo et omitte timorem, Scipio, et, quae dicam, trade memoriae. 6.11. Videsne illam urbem, quae parere populo Romano coacta per me renovat pristina bella nec potest quiescere? (ostendebat autem Karthaginem de excelso et pleno stellarum illustri et claro quodam loco) ad quam tu oppugdam nunc venis paene miles. Hanc hoc biennio consul evertes, eritque cognomen id tibi per te partum, quod habes adhuc a nobis hereditarium. Cum autem Karthaginem deleveris, triumphum egeris censorque fueris et obieris legatus Aegyptum, Syriam, Asiam, Graeciam, deligere iterum consul absens bellumque maximum conficies, Numantiam excindes. Sed cum eris curru in Capitolium invectus, offendes rem publicam consiliis perturbatam nepotis mei. 6.12. Hic tu, Africane, ostendas oportebit patriae lumen animi, ingenii consiliique tui. Sed eius temporis ancipitem video quasi fatorum viam. Nam cum aetas tua septenos octiens solis anfractus reditusque converterit, duoque ii numeri, quorum uterque plenus alter altera de causa habetur, circuitu naturali summam tibi fatalem confecerint, in te unum atque in tuum nomen se tota convertet civitas, te senatus, te omnes boni, te socii, te Latini intuebuntur, tu eris unus, in quo nitatur civitatis salus, ac, ne multa, dictator rem publicam constituas oportet, si impias propinquorum manus effugeris. Hic cum exclamasset Laelius ingemuissentque vehementius ceteri, leniter arridens Scipio: St! quaeso, inquit, ne me e somno excitetis, et parumper audite cetera. 6.13. Sed quo sis, Africane, alacrior ad tutandam rem publicam, sic habeto: omnibus, qui patriam conservaverint, adiuverint, auxerint, certum esse in caelo definitum locum, ubi beati aevo sempiterno fruantur; nihil est enim illi principi deo, qui omnem mundum regit, quod quidem in terris fiat, acceptius quam concilia coetusque hominum iure sociati, quae civitates appellantur; harum rectores et conservatores hinc profecti huc revertuntur. 6.14. Hic ego, etsi eram perterritus non tam mortis metu quam insidiarum a meis, quaesivi tamen, viveretne ipse et Paulus pater et alii, quos nos extinctos arbitraremur. Immo vero, inquit, hi vivunt, qui e corporum vinculis tamquam e carcere evolaverunt, vestra vero, quae dicitur, vita mors est. Quin tu aspicis ad te venientem Paulum patrem? Quem ut vidi, equidem vim lacrimarum profudi, ille autem me complexus atque osculans flere prohibebat. 6.15. Atque ego ut primum fletu represso loqui posse coepi, Quaeso, inquam, pater sanctissime atque optime, quoniam haec est vita, ut Africanum audio dicere, quid moror in terris? quin huc ad vos venire propero? Non est ita, inquit ille. Nisi enim deus is, cuius hoc templum est omne, quod conspicis, istis te corporis custodiis liberaverit, huc tibi aditus patere non potest. Homines enim sunt hac lege generati, qui tuerentur illum globum, quem in hoc templo medium vides, quae terra dicitur, iisque animus datus est ex illis sempiternis ignibus, quae sidera et stellas vocatis, quae globosae et rotundae, divinis animatae mentibus, circulos suos orbesque conficiunt celeritate mirabili. Quare et tibi, Publi, et piis omnibus retinendus animus est in custodia corporis nec iniussu eius, a quo ille est vobis datus, ex hominum vita migrandum est, ne munus humanum adsignatum a deo defugisse videamini. 6.16. Sed sic, Scipio, ut avus hic tuus, ut ego, qui te genui, iustitiam cole et pietatem, quae cum magna in parentibus et propinquis, tum in patria maxima est; ea vita via est in caelum et in hunc coetum eorum, qui iam vixerunt et corpore laxati illum incolunt locum, quem vides, (erat autem is splendidissimo candore inter flammas circus elucens) quem vos, ut a Graiis accepistis, orbem lacteum nuncupatis; ex quo omnia mihi contemplanti praeclara cetera et mirabilia videbantur. Erant autem eae stellae, quas numquam ex hoc loco vidimus, et eae magnitudines omnium, quas esse numquam suspicati sumus, ex quibus erat ea minima, quae ultima a caelo, citima a terris luce lucebat aliena. Stellarum autem globi terrae magnitudinem facile vincebant. Iam ipsa terra ita mihi parva visa est, ut me imperii nostri, quo quasi punctum eius attingimus, paeniteret. 6.17. Quam cum magis intuerer, Quaeso, inquit Africanus, quousque humi defixa tua mens erit? Nonne aspicis, quae in templa veneris? Novem tibi orbibus vel potius globis conexa sunt omnia, quorum unus est caelestis, extumus, qui reliquos omnes complectitur, summus ipse deus arcens et continens ceteros; in quo sunt infixi illi, qui volvuntur, stellarum cursus sempiterni; cui subiecti sunt septem, qui versantur retro contrario motu atque caelum; ex quibus unum globum possidet illa, quam in terris Saturniam nomit. Deinde est hominum generi prosperus et salutaris ille fulgor, qui dicitur Iovis; tum rutilus horribilisque terris, quem Martium dicitis; deinde subter mediam fere regionem sol obtinet, dux et princeps et moderator luminum reliquorum, mens mundi et temperatio, tanta magnitudine, ut cuncta sua luce lustret et compleat. Hunc ut comites consequuntur Veneris alter, alter Mercurii cursus, in infimoque orbe luna radiis solis accensa convertitur. Infra autem iam nihil est nisi mortale et caducum praeter animos munere deorum hominum generi datos, supra lunam sunt aeterna omnia. Nam ea, quae est media et nona, tellus, neque movetur et infima est, et in eam feruntur omnia nutu suo pondera. 6.18. Quae cum intuerer stupens, ut me recepi, Quid? hic, inquam, quis est, qui conplet aures meas tantus et tam dulcis sonus? Hic est, inquit, ille, qui intervallis disiunctus inparibus, sed tamen pro rata parte ratione distinctis inpulsu et motu ipsorum orbium efficitur et acuta cum gravibus temperans varios aequabiliter concentus efficit; nec enim silentio tanti motus incitari possunt, et natura fert, ut extrema ex altera parte graviter, ex altera autem acute sonent. Quam ob causam summus ille caeli stellifer cursus, cuius conversio est concitatior, acuto et excitato movetur sono, gravissimo autem hic lunaris atque infimus; nam terra nona inmobilis manens una sede semper haeret complexa medium mundi locum. Illi autem octo cursus, in quibus eadem vis est duorum, septem efficiunt distinctos intervallis sonos, qui numerus rerum omnium fere nodus est; quod docti homines nervis imitati atque cantibus aperuerunt sibi reditum in hunc locum, sicut alii, qui praestantibus ingeniis in vita humana divina studia coluerunt. 6.19. Hoc sonitu oppletae aures hominum obsurduerunt; nec est ullus hebetior sensus in vobis, sicut, ubi Nilus ad illa, quae Catadupa nomitur, praecipitat ex altissimis montibus, ea gens, quae illum locum adcolit, propter magnitudinem sonitus sensu audiendi caret. Hic vero tantus est totius mundi incitatissima conversione sonitus, ut eum aures hominum capere non possint, sicut intueri solem adversum nequitis, eiusque radiis acies vestra sensusque vincitur. Haec ego admirans referebam tamen oculos ad terram identidem. 6.20. Tum Africanus: Sentio, inquit, te sedem etiam nunc hominum ac domum contemplari; quae si tibi parva, ut est, ita videtur, haec caelestia semper spectato, illa humana contemnito. Tu enim quam celebritatem sermonis hominum aut quam expetendam consequi gloriam potes? Vides habitari in terra raris et angustis in locis et in ipsis quasi maculis, ubi habitatur, vastas solitudines interiectas, eosque, qui incolunt terram, non modo interruptos ita esse, ut nihil inter ipsos ab aliis ad alios manare possit, sed partim obliquos, partim transversos, partim etiam adversos stare vobis; a quibus expectare gloriam certe nullam potestis. 6.21. Cernis autem eandem terram quasi quibusdam redimitam et circumdatam cingulis, e quibus duos maxime inter se diversos et caeli verticibus ipsis ex utraque parte subnixos obriguisse pruina vides, medium autem illum et maximum solis ardore torreri. Duo sunt habitabiles, quorum australis ille, in quo qui insistunt, adversa vobis urgent vestigia, nihil ad vestrum genus; hic autem alter subiectus aquiloni, quem incolitis, cerne quam tenui vos parte contingat. Omnis enim terra, quae colitur a vobis, angustata verticibus, lateribus latior, parva quaedam insula est circumfusa illo mari, quod Atlanticum, quod magnum, quem Oceanum appellatis in terris, qui tamen tanto nomine quam sit parvus, vides. 6.22. Ex his ipsis cultis notisque terris num aut tuum aut cuiusquam nostrum nomen vel Caucasum hunc, quem cernis, transcendere potuit vel illum Gangen tranatare? Quis in reliquis orientis aut obeuntis solis ultimis aut aquilonis austrive partibus tuum nomen audiet? quibus amputatis cernis profecto quantis in angustiis vestra se gloria dilatari velit. Ipsi autem, qui de nobis loquuntur, quam loquentur diu? 6.23. Quin etiam si cupiat proles illa futurorum hominum deinceps laudes unius cuiusque nostrum a patribus acceptas posteris prodere, tamen propter eluviones exustionesque terrarum, quas accidere tempore certo necesse est, non modo non aeternam, sed ne diuturnam quidem gloriam adsequi possumus. Quid autem interest ab iis, qui postea nascentur, sermonem fore de te, cum ab iis nullus fuerit, qui ante nati sunt? 6.24. qui nec pauciores et certe meliores fuerunt viri, praesertim cum apud eos ipsos, a quibus audiri nomen nostrum potest, nemo unius anni memoriam consequi possit. Homines enim populariter annum tantum modo solis, id est unius astri, reditu metiuntur; cum autem ad idem, unde semel profecta sunt, cuncta astra redierint eandemque totius caeli discriptionem longis intervallis rettulerint, tum ille vere vertens annus appellari potest; in quo vix dicere audeo quam multa hominum saecula teneantur. Namque ut olim deficere sol hominibus exstinguique visus est, cum Romuli animus haec ipsa in templa penetravit, quandoque ab eadem parte sol eodemque tempore iterum defecerit, tum signis omnibus ad principium stellisque revocatis expletum annum habeto; cuius quidem anni nondum vicesimam partem scito esse conversam. 6.25. Quocirca si reditum in hunc locum desperaveris, in quo omnia sunt magnis et praestantibus viris, quanti tandem est ista hominum gloria, quae pertinere vix ad unius anni partem exiguam potest? Igitur alte spectare si voles atque hanc sedem et aeternam domum contueri, neque te sermonibus vulgi dedideris nec in praemiis humanis spem posueris rerum tuarum; suis te oportet inlecebris ipsa virtus trahat ad verum decus, quid de te alii loquantur, ipsi videant, sed loquentur tamen. Sermo autem omnis ille et angustiis cingitur iis regionum, quas vides, nec umquam de ullo perennis fuit et obruitur hominum interitu et oblivione posteritatis extinguitur. 6.26. Quae cum dixisset, Ego vero, inquam, Africane, siquidem bene meritis de patria quasi limes ad caeli aditum patet, quamquam a pueritia vestigiis ingressus patris et tuis decori vestro non defui, nunc tamen tanto praemio exposito enitar multo vigilantius. Et ille: Tu vero enitere et sic habeto, non esse te mortalem, sed corpus hoc; nec enim tu is es, quem forma ista declarat, sed mens cuiusque is est quisque, non ea figura, quae digito demonstrari potest. Deum te igitur scito esse, siquidem est deus, qui viget, qui sentit, qui meminit, qui providet, qui tam regit et moderatur et movet id corpus, cui praepositus est, quam hunc mundum ille princeps deus; et ut mundum ex quadam parte mortalem ipse deus aeternus, sic fragile corpus animus sempiternus movet.

6.9. Scipio. I was military tribune in the Fourth Legion in Africa under the consul Manius Manilius, ** as you know. When I arrived in that country my greatest desire was to meet King Masinissa, who for excellent reasons ** was a very close friend of my family. When I came into his presence the aged man embraced me and wept copiously ; after a short interval, turning his eyes up to heaven, he uttered these words: "I thank you, O supreme Sun, and you other heavenly beings, that, before I depart this life, I see within my kingdom and under my roof Publius Cornelius Scipio, by the mere sound of whose name I am refreshed , so little has the memory of that noble and invincible hero ** faded from my memory!" Then I questioned him about his kingdom, while he inquired of me about our commonwealth, and we spent the whole day in an extended discussion of both. 6.10. Later, after I had been entertained with royal hospitality, we continued our conversation far into the night, the aged king talking of nothing but Africanus, and recollecting all his sayings as well as his deeds. When we separated to take our rest, I fell immediately into a deeper sleep than usual, as I was weary from my journey and the hour was late. The following dream came to me, prompted, I suppose, by the subject of our conversation ; for it often happens that our thoughts and words have some such effect in our sleep as Ennius describes with reference to Homer , ** about whom, of course, he frequently used to talk and think in his waking hours. I thought that Africanus stood before me, taking that shape which was familiar to me from his bust rather than from his person. Upon recognising him I shuddered in terror, but he said : "Courage, Scipio, have no fear, but imprint my words upon your memory. 6.11. "Do you see yonder city, which, though forced by me into obedience to the Roman people, is renewing its former conflicts and cannot be at rest " ( and from a lofty place which was bathed in clear starlight, he pointed out Carthage ), "that city to which you now come to lay siege, with a rank little above that of a common soldier ? Within two years you as consul shall overthrow it, thus winning by your own efforts the surname ** which till now you have as an inheritance from me. But after destroying Carthage and celebrating your triumph, you shall hold the censorship, you shall go on missions to Egypt, Syria, Asia and Greece ; you shall be chosen consul a second time in your absence , you shall bring a great war to a successful close ; and you shall destroy Numantia. But, after driving in state to the Capitol, you shall find the commonwealth disturbed by the designs of my grandson. ** 6.12. ''Then, Africanus, it will be your duty to hold up before the fatherland the light of your character, your ability, and your wisdom. But at that time I see two paths of destiny, as it were, opening before you For when your age has fulfilled seven times eight returning circuits of the sun, and those two numbers, each of which for a different reason is considered perfect, ** in Nature?s evolving course have reached their destined sum in your life, then the whole State will turn to you and your name alone. The senate, all good citizens, the allies, the Latins, will look to you; you shall be the sole support of the State's security, and, in brief, it will be your duty as dictator to restore order in the commonwealth, if only you escape the wicked hands of your kinsmen." ** Laelius cried aloud at this, and the rest groaned deeply, but Scipio said with a gentle smile : Quiet, please ; do not wake me from my sleep , listen for a few moments, and hear what followed. 6.13. "But, Africanus, be assured of this, so that you may be even more eager to defend the commonwealth all those who have preserved, aided, or enlarged their fatherland have a special place prepared for them in the heavens, where they may enjoy an eternal life of happiness. For nothing of all that is done on earth is more pleasing to that supreme God who rules the whole universe than the assemblies and gatherings of men associated in justice, which are called States. Their rulers and preservers come from that place, and to that place they return. " 6.14. Though I was then thoroughly terrified, more by the thought of treachery among my own kinsmen than by the fear of death, nevertheless I asked him whether he and my father Paulus and the others whom we think of as dead, were really still alive. "Surely all those are alive," he said, "who have escaped from the bondage of the body as from a prison; but that life of yours, which men so call, is really death. Do you not see your father Paulus approaching you ?" When I saw him I poured forth a flood of tears, but he embraced and kissed me, and forbade me to weep. 6.15. As soon as I had restrained my grief and was able to speak, I cried out : "O best and most blameless of fathers, since that is life, as I learn from Africanus, why should I remain longer on earth ? Why not hasten thither to you ? " "Not so," he replied, "for unless that God, whose temple ** is everything that you see, has freed you from the prison of the body, you cannot gain entrance there. For man was given life that he might inhabit that sphere called Earth, which you see in the centre of this temple , and he has been given a soul out of those eternal fires which you call stars and planets, which, being round and globular bodies animated by divine intelligences, circle about in their fixed orbits with marvellous speed. Therefore you, Publius, and all good men, must leave that soul in the custody of the body, and must not abandon human life except at the behest of him by whom it was given you, lest you appear to have shirked the duty imposed upon man by God. 6.16. But, Scipio, imitate your grandfather ** here , imitate me, your father ; love justice and duty, which are indeed strictly due to parents and kinsmen, but most of all to the fatherland. Such a life is the road to the skies, to that gathering of those who have completed their earthly lives and been relieved of the body, and who lie in yonder place which you now see " (it was the circle of light which blazed most brightly among the other fires), " and which you on earth, borrowing a Greek term, call the Milky Circle. " ** When I gazed in every direction from that point, all else appeared wonderfully beautiful. There were stars which we never see from the earth, and they were all larger than we have ever imagined. The smallest of them was that farthest from heaven and nearest the earth which shone with a borrowed light . ** The starry spheres were much larger than the earth ; indeed the earth itself seemed to me so small that I was scornful of our empire, which covers only a single point, as it were, upon its surface. 6.17. As I gazed still more fixedly at the earth, Africanus said : "How long will your thoughts be fixed upon the lowly earth ? Do you not see what lofty regions you have entered ? These are the nine circles, or rather spheres, by which the whole is joined. One of them, the outermost, is that of heaven; it contains all the rest, and is itself the supreme God, holding and embracing within itself all the other spheres ; in it are fixed the eternal revolving courses of the stars. Beneath it are seven other spheres which revolve in the opposite direction to that of heaven. One of these globes is that light which on earth is called Saturn's. Next comes the star called Jupiter's, which brings fortune and health to mankind. Beneath it that star, red and terrible to the dwellings of man, which you assign to Mars. Below it and almost midway of the distance ** is the Sun, the lord, chief, and ruler of the other lights, the mind and guiding principle of the universe, of such magnitude that he reveals and fills all things with his light. He is accompanied by his companions, as it were - Venus and Mercury in their orbits, and in the lowest sphere revolves the Moon, set on fire by the rays of the Sun. But below the Moon there is nothing except what is mortal and doomed to decay, save only the souls given to the human race by the bounty of the gods, while above the Moon all things are eternal. For the ninth and central sphere, which is the earth, is immovable and the lowest of all, and toward it all ponderable bodies are drawn by their own natural tendency downward. " ** 6.18. After recovering from the astonishment with which I viewed these wonders, I said : "What is this loud and agreeable sound that fills my ears ? " ** "That is produced," he replied, "by the onward rush and motion of the spheres themselves; the intervals between them, though unequal, being exactly arranged in a fixed proportion, by an agreeable blending of high and low tones various harmonies are produced; for such mighty motions cannot be carried on so swiftly in silence; and Nature has provided that one extreme shall produce low tones while the other gives forth high. Therefore this uppermost sphere of heaven, which bears the stars, as it revolves more rapidly, produces a high, shrill tone, whereas the lowest revolving sphere, that of the Moon, gives forth the lowest tone ; for the earthly sphere, the ninth, remains ever motionless and stationary in its position in the centre of the universe. But the other eight spheres, two of which move with the same velocity, produce seven different sounds, - a number which is the key of almost everything. Learned men, by imitating this harmony on stringed instruments and in song, have gained for themselves a return to this region, as others have obtained the same reward by devoting their brilliant intellects to divine pursuits during their earthly lives. 6.19. Men's ears, ever filled with this sound, have become deaf to it , for you have no duller sense than that of hearing. We find a similar phenomenon where the Nile rushes down from those lofty mountains at the place called Catadupa ; ** the people who live nearby have lost their sense of hearing on account of the loudness of the sound. But this mighty music, produced by the revolution of the whole universe at the highest speed, cannot be perceived by human ears, any more than you can look straight at the Sun, your sense of sight being overpowered by its radiance. " While gazing at these wonders, I was repeatedly turning my eyes back to earth. 6.20. Then Africanus resumed : "I see that you are still directing your gaze upon the habitation and abode of men. If it seems small to you, as it actually is, keep your gaze fixed upon these heavenly things, and scorn the earthly. For what fame can you gain from the speech of men, or what glory that is worth the seeking ? You see that the earth is inhabited in only a few portions, and those very small, while vast deserts lie between those inhabited patches, as we may call them ; you see that the inhabitants are so widely separated that there can be no communication whatever among the different areas ; and that some of the inhabitants live in parts of the earth that are oblique, transverse, and sometimes directly opposite your own ; ** from such you can expect nothing surely that is glory. 6.21. "Besides, you will notice that the earth is surrounded and encircled by certain zones, of which the two that are most widely separated, and are supported by the opposite poles of heaven, are held in icy bonds, while the central and broadest zone is scorched by the heat of the sun. Two zones are habitable, of these the southern (the footsteps of whose inhabitants are opposite to yours ) ** has no connection whatever with your zone. Examine this northern zone which you inhabit, and you will see what a small portion of it belongs to you Romans. For that whole territory which you hold, being narrow from North to South, and broader from East to West, is really only a small island surrounded by that sea which you on the earth call the Atlantic, the Great Sea, or the Ocean. Now you see how small it is in spite of its proud name ! 6.22. Do you suppose that your fame or that of any of us could ever go beyond those settled and explored regions by climbing the Caucasus, which you see there, or by swimming the Ganges ? What inhabitants of those distant lands of the rising or setting sun, or the extreme North or South, will ever hear your name ? Leave out all these and you cannot fail to see what a narrow territory it is over which your glory is so eager to spread. And how long will even those who do talk of us now continue so to do ? 6.23. "But even if future generations should wish to hand down to those yet unborn the eulogies of every one of us which they received from their fathers, nevertheless the floods and conflagrations ** which necessarily happen on the earth at stated intervals would prevent us from gaining a glory which could even be long-enduring, much less eternal. But of what importance is it to you to be talked of by those who are born after you, when you were never mentioned by those who lived before you, 6.24. who were no less numerous and were certainly better men; especially as not one of those who may hear our names can retain any recollection for the space of a single year? For people commonly measure the year by the circuit of the sun, that is, of a single star alone; but when all the stars return to the place from which they at first set forth, and, at long intervals, restore the original configuration of the whole heaven, then that can truly be called a revolving year. ** I hardly dare to say how many generations of men are contained within such a year; for as once the sun appeared to men to be eclipsed and blotted out, at the time when the soul of Romulus entered these regions, so when the sun shall again be eclipsed at the same point and in the same season, you may believe that all the planets and stars have returned to their original positions, and that a year has actually elapsed. But be sure that a twentieth part of such a year has not yet passed . 6.25. "Consequently, if you despair of ever returning to this place, where eminent and excellent men find their true reward, of how little value, indeed, is your fame among men, which can hardly endure for the small part of a single year ? Therefore, if you will only look on high and contemplate this eternal home and resting place, you will no longer attend to the gossip of the vulgar herd or put your trust in human rewards for your exploits. Virtue herself, by her own charms, should lead you on to true glory. Let what others say of you be their own concern, whatever it is, they will say it in any ease. But all their talk is limited to those narrow regions which you look upon, nor will any man's reputation endure very long, for what men say dies with them and is blotted out with the forgetfulness of posterity. " 6.26. When he had spoken thus, I said: "If indeed a path to heaven, as it were, is open to those who have served their country well, henceforth I will redouble my efforts, spurred on by so splendid a reward, though even from my boyhood I have followed in the footsteps of my father and yourself, and have not failed to emulate your glory. " He answered: "Strive on indeed, and be sure that it is not you that is mortal, but only your body. For that man whom your outward form reveals is not yourself ; the spirit is the true self, not that physical figure which can be pointed out by the finger. Know, then, that you are a god, if a god is that which lives, feels, remembers, and foresees, and which rules, governs, and moves the body over which it is set, just as the supreme God above us rules this universe. And just as the eternal God moves the universe, which is partly mortal, so an immortal spirit moves the frail body.

102. Dead Sea Scrolls, 4Q491, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •gospel of john, johannine epistemology Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 149

103. Cicero, Pro Quinctio, 19.60 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •john chrysostom Found in books: Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110

104. Philo of Alexandria, Against Flaccus, 43 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •john chrysostom, church father, homilies by on the judaizers Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 185

43. what then did the governor of the country do? Knowing that the city had two classes of inhabitants, our own nation and the people of the country, and that the whole of Egypt was inhabited in the same manner, and that Jews who inhabited Alexandria and the rest of the country from the Catabathmos on the side of Libya to the boundaries of Ethiopia were not less than a million of men; and that the attempts which were being made were directed against the whole nation, and that it was a most mischievous thing to distress the ancient hereditary customs of the land; he, disregarding all these considerations, permitted the mob to proceed with the erection of the statues, though he might have given them a vast number of admonitory precepts instead of any such permission, either commanding them as their governor, or advising them as their friend. VII.

105. Philo of Alexandria, Hypothetica, 11.13-11.17 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •john the baptist, account of his birth •john the baptist, josephuss account of •thackeray, h. st. john Found in books: Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 65; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 73

106. Philo of Alexandria, On Planting, 161, 160 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 21

107. Philo of Alexandria, On The Embassy To Gaius, 100-103, 97-99, 281 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 613

281. "Concerning the holy city I must now say what is necessary. It, as I have already stated, is my native country, and the metropolis, not only of the one country of Judaea, but also of many, by reason of the colonies which it has sent out from time to time into the bordering districts of Egypt, Phoenicia, Syria in general, and especially that part of it which is called Coelo-Syria, and also with those more distant regions of Pamphylia, Cilicia, the greater part of Asia Minor as far as Bithynia, and the furthermost corners of Pontus. And in the same manner into Europe, into Thessaly, and Boeotia, and Macedonia, and Aetolia, and Attica, and Argos, and Corinth and all the most fertile and wealthiest districts of Peloponnesus.

108. Philo of Alexandria, On The Posterity of Cain, 14-16, 13 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 149

13. These suggestions and such as these are what he gives to the rest of the world, but he himself so insatiably desires to behold him, and to be beheld by him, that he supplicates him to display to his eye his nature of which it is impossible to form a conjecture, so that he may become acquainted with it, that thus he might receive a most well-grounded certainty of knowledge that could not be mistaken, in exchange for uncertain doubts; and he will never cease from urging his desire, but even, though he is aware that he desires a matter which is difficult of attainment, or rather which is wholly unattainable, he still strives on, in no way remitting his intense anxiety, but without admitting any excuse, or any hesitation, or vacillation; using all the means in his power to gain his object. V.

109. Philo of Alexandria, On The Sacrifices of Cain And Abel, 21, 32, 56, 121 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386

121. These then, to speak with strict propriety are the prices to be paid for the preserving and ransoming of the soul which is desirous of freedom. And may we not say that in this way a very necessary doctrine is brought forward? Namely that every wise man is a ransom for a worthless one, who would not be able to last for even a short time, if the wise man by the exertion of mercy and prudence did not take thought for his lasting; as a physician opposing himself to the infirmities of an invalid, and either rendering them slighter, or altogether removing them unless the disease comes on with irresistible violence, and surmounts all the ingenuity of medical skill.

110. Philo of Alexandria, On The Life of Moses, 2.71 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •gospel of john, johannine epistemology Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 149

2.71. And while he was still abiding in the mountain he was initiated in the sacred will of God, being instructed in all the most important matters which relate to his priesthood, those which come first in order being the commands of God respecting the building of a temple and all its furniture.

111. Philo of Alexandria, On Husbandry, 80-82, 79 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 182

79. But the divine army is the body of virtues, the champions of the souls that love God, whom it becomes, when they see the adversary defeated, to sing a most beautiful and becoming hymn to the God who giveth the victory and the glorious triumph; and two choruses, the one proceeding from the conclave of the men, and the other from the company of the women, will stand up and sing in alternate songs a melody responsive to one another's voices.

112. Philo of Alexandria, On Drunkenness, 100 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •john chrysostom Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 219

100. "for Moses," says the scripture, "having taken his own tent, fixed it outside the camp," and that too not near it, but a long way off, and at a great distance from the camp. And by these statements he tells us, figuratively, that the wise man is but a sojourner, and a person who leaves war and goes over to peace, and who passes from the mortal and disturbed camp to the undisturbed and peaceful and divine life of rational and happy souls. XXVI.

113. Philo of Alexandria, On Dreams, 1.91 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cassian, john, founder of monastery at monte cassino, some emotions natural Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386

114. Philo of Alexandria, On The Cherubim, 27 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •john chrysostom Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 30

27. I have also, on one occasion, heard a more ingenious train of reasoning from my own soul, which was accustomed frequently to be seized with a certain divine inspiration, even concerning matters which it could not explain even to itself; which now, if I am able to remember it accurately, I will relate. It told me that in the one living and true God there were two supreme and primary powers--goodness and authority; and that by his goodness he had created every thing, and by his authority he governed all that he had created;

115. Philo of Alexandria, On The Life of Joseph, 82 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cassian, john, founder of monastery at monte cassino, some emotions natural Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386

116. Philo of Alexandria, Plant., 161, 160 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 21

117. Philo of Alexandria, On The Special Laws, 1.103, 1.287, 2.115, 2.138, 3.149 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cassian, john, founder of monastery at monte cassino, some emotions natural •john (apostle) •john chrysostom Found in books: Geljon and Runia, Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary (2013) 258; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 122

1.103. For it would be mere folly that some men should be excluded from the priesthood by reason of the scars which exist on their bodies from ancient wounds, which are the emblem of misfortune indeed, but not of wickedness; but that those persons who, not at all out of necessity but from their own deliberate choice, have made a market of their beauty, when at last they slowly repent, should at once after leaving their lovers become united to priests, and should come from brothels and be admitted into the sacred precincts. For the scars and impressions of their old offences remain not the less in the souls of those who repent. 1.287. But some are verbal symbols of things appreciable only by the intellect, and the mystical meaning which is concealed beneath them must be investigated by those who are eager for truth in accordance with the rules of allegory. The altar of God is the grateful soul of the wise man, being compounded of perfect numbers undivided and indivisible; for no part of virtue is useless. 2.138. Secondly, it shows mercy and compassion on those who have been treated unjustly, whose burden of distress it lightens by giving them a share in grace and gift; for the double portion of the inheriting son was no less likely to please the mother, who will be encouraged by the kindness of the law, which did not permit her and her offspring to be totally overcome by their enemies. 3.149. Again, those men also are committing an injury akin to and resembling that which has just been mentioned, who when building houses leave the roof level with the ground though they ought to protect them with a parapet, in order that no one may fall down into the hole made without perceiving it. For such men, if one is to tell the plain truth, are committing murder, as far as they themselves are concerned, even though no one fall in and perish; accordingly let them be punished equally with those who have the mouths of pits open.XXVIII.

118. Philo of Alexandria, On The Virtues, 144, 165-168, 177 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386

177. For absolutely never to do anything wrong at all is a peculiar attribute of God, and perhaps one may also say of a God-like man. But when one has erred, then to change so as to adopt a blameless course of life for the future is the part of a wise man, and of one who is not altogether ignorant of what is expedient.

119. Philo of Alexandria, On The Life of Abraham, 26 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •cassian, john, founder of monastery at monte cassino, some emotions natural Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386

26. But we must not be ignorant that repentance occupies the second place only, next after perfection, just as the change from sickness to convalescence is inferior to perfect uninterrupted health. Therefore, that which is continuous and perfect in virtues is very near divine power, but that condition which is improvement advancing in process of time is the peculiar blessing of a welldisposed soul, which does not continue in its childish pursuits, but by more vigorous thoughts and inclinations, such as really become a man, seeks a tranquil steadiness of soul, and which attains to it by its conception of what is good. V.

120. Philo of Alexandria, On The Contemplative Life, 13 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •chrysostom, john Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 182

13. Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds.

121. Philo of Alexandria, On The Confusion of Tongues, 96-97, 95 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 149

95. But it is a peculiar property of those who serve the living God neither to regard the work of cup-bearers, or bakers, or cooks, or any other earthly employments, nor to trouble themselves about arranging or adorning their bodies like bricks, but to mount up with their reason to the height of heaven, having elected Moses, the type of the race which loves God, to be the guide of their path;

122. Philo of Alexandria, On The Migration of Abraham, 18, 16 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 114

16. But there are some persons who have made a treaty with the body to last till the day of their death, and who have buried themselves in it as in a chest or coffin or whatever else you like to call it, of whom all the parts which are devoted to the slavery of the body and of the passions are consigned to oblivion and buried. But if anything well affected towards virtue has shot up by the side of it, that is preserved in the recollection, by means of which good things are naturally destined to be kept alive. IV.

123. Ovid, Metamorphoses, 3.416-3.417, 4.676 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •chrysostom, john Found in books: Fielding, Transformations of Ovid in Late Antiquity (2017) 165

3.416. Dumque bibit, visae correptus imagine formae 3.417. spem sine corpore amat: corpus putat esse, quod unda est 4.676. et stupet et visae correptus imagine formae

4.676. impelled by rage and hate, from habitation

124. Philo of Alexandria, Questions On Exodus, 2.44 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •gospel of john, johannine epistemology Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 149

125. Strabo, Geography, 12.8.17, 14.1.24, 14.2.29, 17.1.17 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •john (apostle), •ephesus, buildings and streets, basilica of st. john •cyrus and john (saints), establishment at menouthis Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 188; Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 85; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 369

12.8.17. Carura forms a boundary between Phrygia and Caria. It is a village; and it has inns, and also fountains of boiling-hot waters, some in the Maeander River and some above its banks. Moreover, it is said that once, when a brothel-keeper had taken lodging in the inns along with a large number of women, an earthquake took place by night, and that he, together with all the women, disappeared from sight. And I might almost say that the whole of the territory in the neighborhood of the Maeander is subject to earthquakes and is undermined with both fire and water as far as the interior; for, beginning at the plains, all these conditions extend through that country to the Charonia, I mean the Charonium at Hierapolis and that at Acharaca in Nysais and that near Magnesia and Myus. In fact, the soil is not only friable and crumbly but is also full of salts and easy to burn out. And perhaps the Maeander is winding for this reason, because the stream often changes its course and, carrying down much silt, adds the silt at different times to different parts of the shore; however, it forcibly thrusts a part of the silt out to the high sea. And, in fact, by its deposits of silt, extending forty stadia, it has made Priene, which in earlier times was on the sea, an inland city. 14.1.24. Ephesus has both an arsenal and a harbor. The mouth of the harbor was made narrower by the engineers, but they, along with the king who ordered it, were deceived as to the result, I mean Attalus Philadelphus; for he thought that the entrance would be deep enough for large merchant vessels — as also the harbor itself, which formerly had shallow places because of the silt deposited by the Cayster River — if a mole were thrown up at the mouth, which was very wide, and therefore ordered that the mole should be built. But the result was the opposite, for the silt, thus hemmed in, made the whole of the harbor, as far as the mouth, more shallow. Before this time the ebb and flow of the tides would carry away the silt and draw it to the sea outside. Such, then, is the harbor; and the city, because of its advantageous situation in other respects, grows daily, and is the largest emporium in Asia this side the Taurus. 14.2.29. Artemidorus says that, as one goes from Physcus, in the Peraea of the Rhodians, to Ephesus, the distance to Lagina is eight hundred and fifty stadia; and thence to Alabanda, two hundred and fifty more; and to Tralleis, one hundred and sixty. But one comes to the road that leads into Tralleis after crossing the Maeander River, at about the middle of the journey, where are the boundaries of Caria. The distance all told from Physcus to the Maeander along the road to Ephesus amounts to one thousand one hundred and eighty stadia. Again, from the Maeander, traversing next in order the length of Ionia along the same road, the distance from the river to Tralleis is eighty stadia; then to Magnesia, one hundred and forty; to Ephesus, one hundred and twenty; to Smyrna, three hundred and twenty; and to Phocaea and the boundaries of Ionia, less than two hundred; so that the length of Ionia in a straight line would be, according to Artemidorus, slightly more than eight hundred stadia. Since there is a kind of common road constantly used by all who travel from Ephesus towards the east, Artemidorus traverses this too: from Ephesus to Carura, a boundary of Caria towards Phrygia, through Magnesia, Tralleis, Nysa, and Antiocheia, is a journey of seven hundred and forty stadia; and, from Carura, the journey in Phrygia, through Laodiceia, Apameia, Metropolis and Chelidonia. Now near the beginning of Paroreius, one comes to Holmi, about nine hundred and twenty stadia from Carura, and, near the end of Paroreius near Lycaonia, through Philomelium, to Tyriaion, slightly more than five hundred. Then Lycaonia, through Laodikia Katakekaumene, as far as Coropassus, eight hundred and forty stadia; from Coropassus in Lycaonia to Garsaura, a small town in Cappadocia, situated on its borders, one hundred and twenty; thence to Mazaca, the metropolis of the Cappadocians, through Soandum and Sadacora, six hundred and eighty; and thence to the Euphrates River, as far as Tomisa, a place in Sophene, through Herphae, a small town, one thousand four hundred and forty. The places on a straight line with these as far as India are the same in Artemidorus as they are in Eratosthenes. But Polybius says that we should rely most on Artemidorus in regard to the places here. He begins with Samosata in Commagene, which lies at the river crossing and at Zeugma, and states that the distance to Samosata, across the Taurus, from the boundaries of Cappadocia round Tomisa is four hundred and fifty stadia. 17.1.17. Canobus is a city, distant by land from Alexandreia 120 stadia. It has its name from Canobus, the pilot of Menelaus, who died there. It contains the temple of Sarapis, held in great veneration, and celebrated for the cure of diseases; persons even of the highest rank confide in them, and sleep there themselves on their own account, or others for them. Some persons record the cures, and others the veracity of the oracles which are delivered there. But remarkable above everything else is the multitude of persons who resort to the public festivals, and come from Alexandreia by the canal. For day and night there are crowds of men and women in boats, singing and dancing, without restraint, and with the utmost licentiousness. Others, at Canobus itself, keep hostelries situated on the banks of the canal, which are well adapted for such kind of diversion and revelry.

126. Horace, Letters, 1.14.22-1.14.26 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •chrysostom, john Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 237

127. Horace, Sermones, 1.1, 2.3.82 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •john chrysostom •john of stobi (stobaeus) Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 551, 563; Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 293

1.1. 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue. 1.1. but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; 1.1. but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother; 2.3.82. “Avarice should get the largest dose of medicine, I’d say: all of Anticyra’s hellebore for the mad. Staberius’ heirs had to carve his wealth on his tomb, If not they’d to entertain the masses with a hundred Paired gladiators, at a funeral feast, to be planned By Arrius, plus all of Africa’s corn. His will said: ‘Whether I’m right or wrong in this, don’t criticise me.’ That’s what Staberius’ proud mind foresaw, I think. ‘So what did he mean when he willed that his heirs Should carve his wealth in stone?’ Well, he thought poverty Was a mighty evil, all his life, and guarded against it Strongly, so if he’d chanced to die a penny poorer, He’d have thought that much less of himself: he thought all things, Virtue, reputation, honour, things human or divine Bowed to the glory of riches: that he who’s garnered them Is famous, just and brave. ‘And wise?’ of course, a king, Whatever he wishes. He hoped that wealth, won as if by Virtue, would bring him great fame. Where’s the difference Between him and Aristippus the Greek, who in deepest Libya, ordered his slaves who travelled more slowly Under its weight, to unload his gold? Which was crazier? Useless examples explain one mystery by another. If a man bought lutes, and piled them up together, While caring not a fig for the lute or any art: Or, though no cobbler, bought lasts and awls: or hating trade Ships’ sails, all would think him insane and obsessed And they’d be right. Why is the man who hoards gold And silver any different from them? He’s no idea How to use his pile, fearing to touch it as sacred.”

128. Philo of Alexandria, Allegorical Interpretation, 2.8, 3.140-3.141, 3.143-3.144, 3.147 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386

129. Augustus, Res Gestae Divi Augusti, 22.4, 22.12.6, 22.14.3, 25.4.17 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •john chrysostom, homily on st babylas Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 196

130. Andronicus of Rhodes, On Emotions, 1(SVF 3.391) (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •rist, john Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 44

131. Dionysius of Halycarnassus, On Thucydides, 55 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •john chrysostom Found in books: Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110

132. Dionysius of Halycarnassus, On The Admirable Style of Demosthenes, 32 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •john chrysostom Found in books: Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110

133. Diodorus Siculus, Historical Library, 19.99.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •john the baptist, and diet of wild honey Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 319

134. Dionysius, Art of Grammar, 12 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •john chrysostom, on the changing of names •john chrysostom, on the prologue of acts Found in books: Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 146

135. Vergil, Aeneis, 12.950-12.952 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •john chrysostom Found in books: Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 110

12.950. hoc dicens ferrum adverso sub pectore condit 12.951. fervidus. Ast illi solvuntur frigore membra 12.952. vitaque cum gemitu fugit indignata sub umbras.

12.950. were fixed his way; and all who kept a guard 12.951. on lofty rampart, or in siege below 12.952. were battering the foundations, now laid by

136. Ovid, Epistulae Ex Ponto, 1.2.121-1.2.126 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •marston, john Found in books: Hardie, Selected Papers on Ancient Literature and its Reception (2023) 427

137. Philo of Alexandria, That Every Good Person Is Free, 87, 90-91, 89 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 114

89. And a proof of this is that, though at different times a great number of chiefs of every variety of disposition and character, have occupied their country, some of whom have endeavoured to surpass even ferocious wild beasts in cruelty, leaving no sort of inhumanity unpractised, and have never ceased to murder their subjects in whole troops, and have even torn them to pieces while living, like cooks cutting them limb from limb, till they themselves, being overtaken by the vengeance of divine justice, have at last experienced the same miseries in their turn:

138. Philo of Alexandria, That The Worse Attacks The Better, 1.7 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •john chrysostom, and parrhesia Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 243

139. Philo of Alexandria, Who Is The Heir, 45, 81-82 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Niehoff, Jewish Exegesis and Homeric Scholarship in Alexandria (2011) 115

82. Would you not say that the perfect high priest when, being in the inmost shrine, he is performing his national sacrifices, is both within and without at the same time? within in respect of his visible body, but without in respect of his soul, which is roaming about and wandering? And again, on the other hand, would you not say that a man who was not of the family consecrated to the priesthood, but who was a lover of God and beloved by God, though standing without the holy shrine, was nevertheless in reality in its inmost parts? looking upon his whole life in the body as a sojourning in a foreign land; but while he is able to live only in the soul, then he thinks that he is abiding in his own country.

140. Lucretius Carus, On The Nature of Things, 4.886-4.887 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •rist, john Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 334

4.886. ergo animus cum sese ita commovet ut velit ire 4.887. inque gredi, ferit extemplo quae in corpore toto

141. New Testament, 1 John, a b c d\n0 1.1 1.1 1 1\n1 5.19 5.19 5 19\n2 5.3 5.3 5 3\n3 5.4 5.4 5 4\n4 5.2 5.2 5 2\n.. ... ... .. ..\n59 2.19 2.19 2 19\n60 2.21 2.21 2 21\n61 2.25 2.25 2 25\n62 2.26 2.26 2 26\n63 2.28 2.28 2 28\n\n[64 rows x 4 columns] (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 78; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273

1.1. Ο ΗΝ ΑΠʼ ΑΡΧΗΣ, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς,—

1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life

142. Mishnah, Rosh Hashanah, 3.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 237

3.7. הַתּוֹקֵעַ לְתוֹךְ הַבּוֹר אוֹ לְתוֹךְ הַדּוּת אוֹ לְתוֹךְ הַפִּטָּס, אִם קוֹל שׁוֹפָר שָׁמַע, יָצָא. וְאִם קוֹל הֲבָרָה שָׁמַע, לֹא יָצָא. וְכֵן מִי שֶׁהָיָה עוֹבֵר אֲחוֹרֵי בֵית הַכְּנֶסֶת, אוֹ שֶׁהָיָה בֵיתוֹ סָמוּךְ לְבֵית הַכְּנֶסֶת, וְשָׁמַע קוֹל שׁוֹפָר אוֹ קוֹל מְגִלָּה, אִם כִּוֵּן לִבּוֹ, יָצָא, וְאִם לָאו, לֹא יָצָא. אַף עַל פִּי שֶׁזֶּה שָׁמַע וְזֶה שָׁמַע, זֶה כִּוֵּן לִבּוֹ וְזֶה לֹא כִוֵּן לִבּוֹ:

3.7. One who blows into a pit or a cistern or a jug, if he heard the sound of the shofar, he has fulfilled his obligation, but if he hears the echo [also], he has not fulfilled his obligation. And also one who was passing behind a synagogue or if his house was next to the synagogue and he heard the sound of the shofar or of the megillah [being read], if he directed his heart (had intention), then he has fulfilled his obligation, but if not he has not fulfilled his obligation. Even though this one heard and this one heard, this one directed his heart and this one did not.

143. Mishnah, Yadayim, 4.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •john (the baptist) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 229

4.8. אָמַר צְדוֹקִי גְלִילִי, קוֹבֵל אֲנִי עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל עִם משֶׁה בַּגֵּט. אוֹמְרִים פְּרוּשִׁים, קוֹבְלִין אָנוּ עָלֶיךָ, צְדוֹקִי גְלִילִי, שֶׁאַתֶּם כּוֹתְבִים אֶת הַמּוֹשֵׁל עִם הַשֵּׁם בַּדַּף, וְלֹא עוֹד, אֶלָּא שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל מִלְמַעְלָן וְאֶת הַשֵּׁם מִלְּמַטָּן, שֶׁנֶּאֱמַר (שמות ה) וַיֹּאמֶר פַּרְעֹה מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת יִשְׂרָאֵל. וּכְשֶׁלָּקָה מַהוּ אוֹמֵר (שם ט), ה' הַצַּדִּיק:

4.8. A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page [of Torah]? And furthermore that you write the name of the ruler above and the divine name below? As it is said, \"And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?\" (Exodus 5:2) But when he was smitten what did he say? \"The Lord is righteous\" (Exodus 9:27).

144. Celsus, On Medicine, 6.6.2-6.6.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •john (apostle), Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 170

145. Mishnah, Taanit, 1.6, 2.9, 3.1, 4.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •john (the baptist) •john chrysostom Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 237; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 266

1.6. עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין שָׁלשׁ תַּעֲנִיּוֹת אֲחֵרוֹת עַל הַצִּבּוּר. אוֹכְלִין וְשׁוֹתִין מִבְּעוֹד יוֹם, וַאֲסוּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה, וְנוֹעֲלִין אֶת הַמֶּרְחֲצָאוֹת. עָבְרוּ אֵלּוּ וְלֹא נַעֲנוּ, בֵּית דִּין גּוֹזְרִין עֲלֵיהֶם עוֹד שֶׁבַע, שֶׁהֵן שְׁלשׁ עֶשְׂרֵה תַּעֲנִיּוֹת עַל הַצִּבּוּר. הֲרֵי אֵלּוּ יְתֵרוֹת עַל הָרִאשׁוֹנוֹת, שֶׁבָּאֵלּוּ מַתְרִיעִין וְנוֹעֲלִין אֶת הַחֲנוּיוֹת, בַּשֵּׁנִי מַטִּין עִם חֲשֵׁכָה, וּבַחֲמִישִׁי מֻתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת: 2.9. אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בַּתְּחִלָּה בַּחֲמִישִׁי, שֶׁלֹּא לְהַפְקִיעַ הַשְּׁעָרִים, אֶלָּא שָׁלשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי, וְשָׁלשׁ שְׁנִיּוֹת חֲמִישִׁי שֵׁנִי וַחֲמִישִׁי. רַבִּי יוֹסֵי אוֹמֵר, כְּשֵׁם שֶׁאֵין הָרִאשׁוֹנוֹת בַּחֲמִישִׁי, כָּךְ לֹא שְׁנִיּוֹת וְלֹא אַחֲרוֹנוֹת: 3.1. סֵדֶר תַּעֲנִיּוֹת אֵלוּ הָאָמוּר, בִּרְבִיעָה רִאשׁוֹנָה. אֲבָל צְמָחִים שֶׁשָּׁנוּ, מַתְרִיעִין עֲלֵיהֶם מִיָּד. וְכֵן שֶׁפָּסְקוּ גְשָׁמִים בֵּין גֶּשֶׁם לְגֶשֶׁם אַרְבָּעִים יוֹם, מַתְרִיעִין עֲלֵיהֶם מִיָּד, מִפְּנֵי שֶׁהִיא מַכַּת בַּצֹּרֶת: 4.8. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים, שֶׁבָּהֶן בְּנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת בִּכְלֵי לָבָן שְׁאוּלִין, שֶׁלֹּא לְבַיֵּשׁ אֶת מִי שֶׁאֵין לוֹ. כָּל הַכֵּלִים טְעוּנִין טְבִילָה. וּבְנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים. וּמֶה הָיוּ אוֹמְרוֹת, בָּחוּר, שָׂא נָא עֵינֶיךָ וּרְאֵה, מָה אַתָּה בוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַנּוֹי, תֵּן עֵינֶיךָ בַמִּשְׁפָּחָה. שֶׁקֶר הַחֵן וְהֶבֶל הַיֹּפִי, אִשָּׁה יִרְאַת ה' הִיא תִתְהַלָּל (משלי לא). וְאוֹמֵר, תְּנוּ לָהּ מִפְּרִי יָדֶיהָ, וִיהַלְלוּהָ בַשְּׁעָרִים מַעֲשֶׂיהָ. וְכֵן הוּא אוֹמֵר, צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ (שיר השירים ג). בְּיוֹם חֲתֻנָּתוֹ, זֶה מַתַּן תּוֹרָה. וּבְיוֹם שִׂמְחַת לִבּוֹ, זֶה בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁיִּבָּנֶה בִמְהֵרָה בְיָמֵינוּ. אָמֵן:

1.6. If these passed and there was no answer, the court decrees three more fasts on the community. They may eat and drink [only] while it is still day; they may not work, bathe, anoint themselves with oil, wear shoes, or have marital, relations. And the bathhouses are closed. If these passed and there was no answer the court decrees upon the community a further seven, making a total of thirteen. These are greater than the first, for on these they blast the shofar and they lock the shops. On Mondays the shutters [of the shops] are opened a little when it gets dark, but on Thursdays they are permitted [the whole day] because of the Shabbat. 2.9. They do not decree upon the community a fast to begin on a Thursday in order not to cause a rise in the market prices. Rather the first three fasts are held [in this order], Monday, Thursday, and Monday; the second three, Thursday, Monday, and Thursday. Rabbi Yose says: just as the first three [fasts] should not begin on a Thursday so too neither the second [three] nor the last [seven]. 3.1. The order of public fasts mentioned above is enacted because of [lack of] the first rain, but if the crops have undergone [an unusual] change they sound a blast immediately. Similarly, if the rain has stopped for forty days between one rainfall and the next, they sound a blast immediately, because it is a plague of drought. 4.8. Section one: Rabbi Shimon ben Gamaliel said: There were no days of joy in Israel greater than the fifteenth of Av and Yom Kippur. Section two: On these days the daughters of Jerusalem would go out in borrowed white garments in order not to shame any one who had none. All these garments required immersion. The daughters of Jerusalem come out and dance in the vineyards. What would they say? Young man, lift up your eyes and see what you choose for yourself. Do not set your eyes on beauty but set your eyes on the family. “Grace is deceitful, and beauty is vain, but a woman that fears the Lord, she shall be praised” (Proverbs 31:30). And it further says, “Give her of the fruit of her hands; and let her works praise her in the gates” (ibid, 31:31). Section three: Similarly it says, “O maidens of Zion, go forth and gaze upon King Solomon wearing the crown that his mother gave him on his wedding day, on the day of the gladness of his heart” (Song of Songs 3:11). “On his wedding day”: this refers to Matan Torah (the Giving of the Torah). “And on the day of the gladness of his heart”: this refers to the building of the Temple; may it be rebuilt speedily in our days, Amen.

146. Mishnah, Sotah, 9.15 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •john (the baptist) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 490

9.15. מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן:

9.15. When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”

147. Anon., Didache, 4.2, 7.1-7.4, 8.1-8.2, 9.1, 11.3, 15.3-15.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 899, 962; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 174, 184; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132, 245, 262, 266, 490, 523

148. Mishnah, Sanhedrin, 3.5, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •john (the baptist) •john the baptist, pharisee relationship of Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 114; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 245

4.1. אֶחָד דִּינֵי מָמוֹנוֹת וְאֶחָד דִּינֵי נְפָשׁוֹת, בִּדְרִישָׁה וּבַחֲקִירָה, שֶׁנֶּאֱמַר (ויקרא כד) מִשְׁפַּט אֶחָד יִהְיֶה לָכֶם. מַה בֵּין דִּינֵי מָמוֹנוֹת לְדִינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת בִּשְׁלֹשָׁה, וְדִינֵי נְפָשׁוֹת בְּעֶשְׂרִים וּשְׁלֹשָׁה. דִּינֵי מָמוֹנוֹת פּוֹתְחִין בֵּין לִזְכוּת בֵּין לְחוֹבָה, וְדִינֵי נְפָשׁוֹת פּוֹתְחִין לִזְכוּת וְאֵין פּוֹתְחִין לְחוֹבָה. דִּינֵי מָמוֹנוֹת מַטִּין עַל פִּי אֶחָד בֵּין לִזְכוּת בֵּין לְחוֹבָה, וְדִינֵי נְפָשׁוֹת מַטִּין עַל פִּי אֶחָד לִזְכוּת וְעַל פִּי שְׁנַיִם לְחוֹבָה. דִּינֵי מָמוֹנוֹת מַחֲזִירִין בֵּין לִזְכוּת בֵּין לְחוֹבָה, דִּינֵי נְפָשׁוֹת מַחֲזִירִין לִזְכוּת וְאֵין מַחֲזִירִין לְחוֹבָה. דִּינֵי מָמוֹנוֹת הַכֹּל מְלַמְּדִין זְכוּת וְחוֹבָה, דִּינֵי נְפָשׁוֹת הַכֹּל מְלַמְּדִין זְכוּת וְאֵין הַכֹּל מְלַמְּדִין חוֹבָה. דִּינֵי מָמוֹנוֹת הַמְלַמֵּד חוֹבָה מְלַמֵּד זְכוּת וְהַמְלַמֵּד זְכוּת מְלַמֵּד חוֹבָה, דִּינֵי נְפָשׁוֹת הַמְלַמֵּד חוֹבָה מְלַמֵּד זְכוּת, אֲבָל הַמְלַמֵּד זְכוּת אֵין יָכוֹל לַחֲזֹר וּלְלַמֵּד חוֹבָה. דִּינֵי מָמוֹנוֹת דָּנִין בַּיּוֹם וְגוֹמְרִין בַּלַּיְלָה, דִּינֵי נְפָשׁוֹת דָּנִין בַּיּוֹם וְגוֹמְרִין בַּיּוֹם. דִּינֵי מָמוֹנוֹת גּוֹמְרִין בּוֹ בַיּוֹם בֵּין לִזְכוּת בֵּין לְחוֹבָה, דִּינֵי נְפָשׁוֹת גּוֹמְרִין בּוֹ בַיּוֹם לִזְכוּת וּבְיוֹם שֶׁלְּאַחֲרָיו לְחוֹבָה, לְפִיכָךְ אֵין דָּנִין לֹא בְעֶרֶב שַׁבָּת וְלֹא בְעֶרֶב יוֹם טוֹב:

4.1. Both non-capital and capital cases require examination and inquiry [of the witnesses], as it says, “You shall have one manner of law” (Lev. 24:22). How do non-capital cases differ from capital cases? Non-capital cases [are decided] by three and capital cases by twenty three. Non-capital cases may begin either with reasons for acquittal or for conviction; capital cases begin with reasons for acquittal and do not begin with reasons for conviction. In non-capital cases they may reach a verdict of either acquittal or conviction by the decision of a majority of one; in capital cases they may reach an acquittal by the majority of one but a verdict of conviction only by the decision of a majority of two. In non-capital cases they may reverse a verdict either [from conviction] to acquittal or [from acquittal] to conviction; in capital cases they may reverse a verdict [from conviction] to acquittal but not [from acquittal] to conviction. In non-capital cases all may argue either in favor of conviction or of acquittal; in capital cases all may argue in favor of acquittal but not all may argue in favor of conviction. In non-capital cases he that had argued in favor of conviction may afterward argue in favor of acquittal, or he that had argued in favor of acquittal may afterward argue in favor of conviction; in capital cases he that had argued in favor of conviction may afterward argue in favor of acquittal but he that had argued in favor of acquittal cannot afterward argue in favor of conviction. In non-capital cases they hold the trial during the daytime and the verdict may be reached during the night; in capital cases they hold the trial during the daytime and the verdict also must be reached during the daytime. In non-capital cases the verdict, whether of acquittal or of conviction, may be reached the same day; in capital cases a verdict of acquittal may be reached on the same day, but a verdict of conviction not until the following day. Therefore trials may not be held on the eve of a Sabbath or on the eve of a Festival.

149. Mishnah, Pesahim, 10.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •stambaugh, john e. Found in books: Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 21

10.1. עַרְבֵי פְסָחִים סָמוּךְ לַמִּנְחָה, לֹא יֹאכַל אָדָם עַד שֶׁתֶּחְשָׁךְ. וַאֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל לֹא יֹאכַל עַד שֶׁיָּסֵב. וְלֹא יִפְחֲתוּ לוֹ מֵאַרְבַּע כּוֹסוֹת שֶׁל יַיִן, וַאֲפִלּוּ מִן הַתַּמְחוּי:

10.1. On the eve of Pesah close to minhah one may not eat until nightfall. Even the poorest person in Israel must not eat [on the night of Pesah] until he reclines. And they should give him not less than four cups [of wine], and even from the charity plate.

150. Mishnah, Berachot, 4.1, 4.3-4.4, 5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •john (the baptist) •john chrysostom, biblical exegesis Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 63; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 266, 524, 528

4.1. תְּפִלַּת הַשַּׁחַר, עַד חֲצוֹת. רַבִּי יְהוּדָה אוֹמֵר, עַד אַרְבַּע שָׁעוֹת. תְּפִלַּת הַמִּנְחָה עַד הָעֶרֶב. רַבִּי יְהוּדָה אוֹמֵר, עַד פְּלַג הַמִּנְחָה. תְּפִלַּת הָעֶרֶב אֵין לָהּ קֶבַע. וְשֶׁל מוּסָפִין כָּל הַיּוֹם. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁבַע שָׁעוֹת: 4.3. רַבָּן גַּמְלִיאֵל אוֹמֵר, בְּכָל יוֹם מִתְפַּלֵּל אָדָם שְׁמֹנֶה עֶשְׂרֵה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה. רַבִּי עֲקִיבָא אוֹמֵר, אִם שְׁגוּרָה תְפִלָּתוֹ בְּפִיו, יִתְפַּלֵּל שְׁמֹנֶה עֶשְׂרֵה. וְאִם לָאו, מֵעֵין שְׁמֹנֶה עֶשְׂרֵה: 4.4. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הָעוֹשֶׂה תְפִלָּתוֹ קֶבַע, אֵין תְּפִלָּתוֹ תַּחֲנוּנִים. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, הַמְהַלֵּךְ בִּמְקוֹם סַכָּנָה, מִתְפַּלֵּל תְּפִלָּה קְצָרָה. אוֹמֵר, הוֹשַׁע הַשֵּׁם אֶת עַמְּךָ אֶת שְׁאֵרִית יִשְׂרָאֵל, בְּכָל פָּרָשַׁת הָעִבּוּר יִהְיוּ צָרְכֵיהֶם לְפָנֶיךָ. בָּרוּךְ אַתָּה ה' שׁוֹמֵעַ תְּפִלָּה: 5.4. הָעוֹבֵר לִפְנֵי הַתֵּיבָה, לֹא יַעֲנֶה אַחַר הַכֹּהֲנִים אָמֵן, מִפְּנֵי הַטֵּרוּף. וְאִם אֵין שָׁם כֹּהֵן אֶלָּא הוּא, לֹא יִשָּׂא אֶת כַּפָּיו. וְאִם הַבְטָחָתוֹ שֶׁהוּא נוֹשֵׂא אֶת כַּפָּיו וְחוֹזֵר לִתְפִלָּתוֹ, רַשַּׁאי:

4.1. The morning Tefillah (Shacharit) is until midday. Rabbi Judah says until the fourth hour. The afternoon Tefillah (Minhah) until evening. Rabbi Judah says: until the middle of the afternoon. The evening prayer has no fixed time. The time for the additional prayers (musaf) is the whole day. Rabbi Judah says: until the seventh hour. 4.3. Rabban Gamaliel says: every day a man should pray the eighteen [blessings]. Rabbi Joshua says: an abstract of the eighteen. Rabbi Akiva says: if he knows it fluently he prays the eighteen, and if not an abstract of the eighteen. 4.4. Rabbi Eliezer says: if a man makes his prayers fixed, it is not [true] supplication. Rabbi Joshua says: if one is traveling in a dangerous place, he says a short prayer, saying: Save, O Lord, Your people the remt of Israel. In every time of crisis may their needs be before You. Blessed are You, O Lord, who hears prayer. 5.4. The one who passes before the ark should not respond Amen after [the blessings of] the priests because this might confuse him. If there is no priest there except himself, he should not raise his hands [to recite the priestly blessing], but if he is confident that he can raise his hands and go back to his place in his prayer, he is permitted to do so.

151. Mishnah, Parah, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •strugnell, john Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 299

3.5. לֹא מָצְאוּ מִשֶּׁבַע, עוֹשִׂין מִשֵּׁשׁ, מֵחָמֵשׁ, מֵאַרְבַּע, מִשָּׁלשׁ, מִשְּׁתַּיִם וּמֵאֶחָת. וּמִי עֲשָׂאָם. הָרִאשׁוֹנָה עָשָׂה משֶׁה, וְהַשְּׁנִיָּה עָשָׂה עֶזְרָא, וְחָמֵשׁ, מֵעֶזְרָא וָאֵילָךְ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שֶׁבַע מֵעֶזְרָא וָאֵילָךְ. וּמִי עֲשָׂאָן. שִׁמְעוֹן הַצַּדִּיק וְיוֹחָנָן כֹּהֵן גָּדוֹל עָשׂוּ שְׁתַּיִם שְׁתַּיִם, אֶלְיְהוֹעֵינַי בֶּן הַקּוֹף וַחֲנַמְאֵל הַמִּצְרִי וְיִשְׁמָעֵאל בֶּן פִּיאָבִי עָשׂוּ אַחַת אֶחָת:

3.5. If they did not find the residue of the ashes of the seven [red cows] they performed the sprinkling with those of six, of five, of four, of three, of two or of one. And who prepared these? Moses prepared the first, Ezra prepared the second, and five were prepared from the time of Ezra, the words of Rabbi Meir. But the sages say: seven from the time of Ezra. And who prepared them? Shimon the Just and Yoha the high priest prepared two; Elihoenai the son of Ha-Kof and Hanamel the Egyptian and Ishmael the son of Piabi prepared one each.

152. Mishnah, Miqvaot, 1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •john (the baptist) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132

1. Superior to such [water] is the water of rain flows which have not stopped. If an unclean person drank of it and then a clean person drank of it, he is clean. If an unclean person drank of it and water was then drawn from it in a clean vessel, it is clean. If an unclean person drank of it and a loaf of terumah fell in, even if he washed his hand in it, it is clean. If one drew water from it in an unclean vessel and then a clean person drank [out of the pool], he is clean. If one drew water from it in an unclean vessel and a loaf of terumah fell [into the pool], even if he washed his hands in it, it is clean. If unclean water fell into it and a clean person drank of it, he is clean. If unclean water fell into it and one drew water from it in a clean vessel, it is clean. If unclean water fell into it and a loaf of terumah fell in, even if he washed his hands in it, it is clean. [All such water] is valid for terumah and for the washing of the hands.,Superior to them are \"smitten waters\" which can purify even when flowing [on the ground]. Superior to them are \"living waters\" for in them there is immersion for zavim and sprinkling for metzoraim, and they are valid for the preparation of the hatat waters.,If one drew water from it in an unclean vessel and then a clean person drank [out of the pit], he becomes unclean. If one drew water [from it] in an unclean vessel and then drew water from it in a clean vessel, it becomes unclean. If one drew water [from it] in an unclean vessel and a loaf of terumah fell in: If he washed [his hands] in it, it becomes unclean; But if he did not wash [his hands] in it, it is clean.,If a corpse fell into it or an unclean person walked in it, and a clean person drank of it, he is clean. The same rule applies to the water of pools, the water of cisterns, the water of ditches, the water of caverns, the water of rain flows which have stopped, and mikvehs of less than forty seahs. They are all clean during the time of rain; When the rain has stopped those near to a city or to a road are unclean, and those distant remain clean until the majority of people pass [that way].,When do they become clean?Bet Shammai say: when their contents have been increased [by more than the original quantity] and they overflow. Bet Hillel say: when their contents have been increased [by more than their original quantity] even if they do not overflow. Rabbi Shimon says: when they overflow although their contents have not been so increased. [These] are valid [for preparing dough] for hallah and for the washing of the hands.,If unclean water fell into it and a clean person drank of it, he becomes unclean. If unclean water fell into it and then water was drawn from it in a clean vessel, it becomes unclean. If unclean water fell into it and a loaf of terumah fell in: If he washed [his hands] in it, it becomes unclean; But if he did not wash [his hands] in it, it is clean. Rabbi Shimon says: it becomes unclean whether he washed in it or whether he did not wash in it.,There are six degrees of mikvaot, each superior to the other. The water of pools [smaller than 40 seah] if an unclean person drank of it and then a clean person drank of it, he becomes unclean; If an unclean person drank of it and then drew water from it in a clean vessel, [the vessel] becomes unclean; If an unclean person drank of it and then a loaf of terumah fell in: If he washed [his hands] in it, it becomes unclean; But if he did not wash [his hands] in it, it continues clean.,Superior to such [water] is [the water of] the mikveh containing forty seahs, for in it people may immerse themselves and immerse other [things]. Superior to such [water] is [the water of] a spring whose own water is little but has been increased by a greater quantity of drawn water. It is equivalent to the mikveh in as much as it may render clean by standing water, and to an [ordinary] spring in as much as one may immerse in it whatever the quantity of its contents.

153. Mishnah, Megillah, 1.3, 3.1, 3.6, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •john (the baptist) •john chrysostom Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 221; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 266

1.3. אֵיזוֹ הִיא עִיר גְּדוֹלָה, כֹּל שֶׁיֵּשׁ בָּהּ עֲשָׂרָה בַטְלָנִים. פָּחוֹת מִכָּאן, הֲרֵי זֶה כְפָר. בָּאֵלּוּ אָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין. אֲבָל זְמַן עֲצֵי כֹהֲנִים וְתִשְׁעָה בְאָב, חֲגִיגָה וְהַקְהֵל, מְאַחֲרִין וְלֹא מַקְדִּימִין. אַף עַל פִּי שֶׁאָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין, מֻתָּרִין בְּהֶסְפֵּד וּבְתַעֲנִיּוֹת וּמַתָּנוֹת לָאֶבְיוֹנִים. אָמַר רַבִּי יְהוּדָה, אֵימָתַי, מְקוֹם שֶׁנִּכְנָסִין בְּשֵׁנִי וּבַחֲמִישִׁי. אֲבָל מְקוֹם שֶׁאֵין נִכְנָסִין לֹא בְּשֵׁנִי וְלֹא בַחֲמִישִׁי, אֵין קוֹרִין אוֹתָהּ אֶלָּא בִזְמַנָּהּ: 3.1. בְּנֵי הָעִיר שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁל עִיר, לוֹקְחִין בְּדָמָיו בֵּית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לוֹקְחִין תֵּבָה. תֵּבָה, לוֹקְחִין מִטְפָּחוֹת. מִטְפָּחוֹת, לוֹקְחִין סְפָרִים. סְפָרִים, לוֹקְחִין תּוֹרָה. אֲבָל אִם מָכְרוּ תוֹרָה, לֹא יִקְחוּ סְפָרִים. סְפָרִים, לֹא יִקְחוּ מִטְפָּחוֹת. מִטְפָּחוֹת, לֹא יִקְחוּ תֵבָה. תֵּבָה, לֹא יִקְחוּ בֵית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לֹא יִקְחוּ אֶת הָרְחוֹב. וְכֵן בְּמוֹתְרֵיהֶן. אֵין מוֹכְרִין אֶת שֶׁל רַבִּים לְיָחִיד, מִפְּנֵי שֶׁמּוֹרִידִין אוֹתוֹ מִקְּדֻשָּׁתוֹ, דִּבְרֵי רַבִּי יְהוּדָה. אָמְרוּ לוֹ, אִם כֵּן, אַף לֹא מֵעִיר גְּדוֹלָה לְעִיר קְטַנָּה: 3.6. בַּחֲנֻכָּה, בַּנְּשִׂיאִים (שם ז). בְּפוּרִים, וַיָּבֹא עֲמָלֵק (שמות יז). בְּרָאשֵׁי חֳדָשִׁים, וּבְרָאשֵׁי חָדְשֵׁיכֶם (במדבר כח). בַּמַּעֲמָדוֹת, בְּמַעֲשֵׂה בְּרֵאשִׁית (בראשית א). בַּתַּעֲנִיּוֹת, בְּרָכוֹת וּקְלָלוֹת (ויקרא כו). אֵין מַפְסִיקִין בַּקְּלָלוֹת, אֶלָּא אֶחָד קוֹרֵא אֶת כֻּלָּן. בַּשֵּׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין כְּסִדְרָן, וְאֵין עוֹלִין לָהֶם מִן הַחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (ויקרא כג), וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי יְיָ אֶל בְּנֵי יִשְׂרָאֵל, מִצְוָתָן שֶׁיְּהוּ קוֹרִין כָּל אֶחָד וְאֶחָד בִּזְמַנּוֹ: 4.1. מַעֲשֵׂה רְאוּבֵן (בראשית לה), נִקְרָא וְלֹא מִתַּרְגֵּם. מַעֲשֵׂה תָמָר (בראשית לח), נִקְרָא וּמִתַּרְגֵּם. מַעֲשֵׂה עֵגֶל הָרִאשׁוֹן (שמות לב), נִקְרָא וּמִתַּרְגֵּם. וְהַשֵּׁנִי (שם), נִקְרָא וְלֹא מִתַּרְגֵּם. בִּרְכַּת כֹּהֲנִים (במדבר ו), מַעֲשֵׂה דָּוִד (שמואל ב י״א:כ״ז) וְאַמְנוֹן (שמואל ב יג), לֹא נִקְרָאִין וְלֹא מִתַּרְגְּמִין. אֵין מַפְטִירִין בַּמֶּרְכָּבָה (יחזקאל א), וְרַבִּי יְהוּדָה מַתִּיר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מַפְטִירִין בְּהוֹדַע אֶת יְרוּשָׁלַיִם (יחזקאל ט״ז:ב׳): 4.1. הַקּוֹרֵא אֶת הַמְּגִלָּה עוֹמֵד וְיוֹשֵׁב. קְרָאָהּ אֶחָד, קְרָאוּהָ שְׁנַיִם, יָצְאוּ. מְקוֹם שֶׁנָּהֲגוּ לְבָרֵךְ, יְבָרֵךְ. וְשֶׁלֹּא לְבָרֵךְ, לֹא יְבָרֵךְ. בְּשֵׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין שְׁלֹשָׁה, אֵין פּוֹחֲתִין וְאֵין מוֹסִיפִין עֲלֵיהֶן, וְאֵין מַפְטִירִין בַּנָּבִיא. הַפּוֹתֵחַ וְהַחוֹתֵם בַּתּוֹרָה, מְבָרֵךְ לְפָנֶיהָ וּלְאַחֲרֶיהָ:

1.3. What is considered a large town? One which has in it ten idle men. One that has fewer is considered a village. In respect of these they said that they should be moved up but not postponed. But with regard to the bringing the wood for the priests, the [fast of] Tisha B’Av, the hagigah, and assembling the people they postpone [until after Shabbat] and they do not move them up. Although they said that they should be moved up but not postponed, it is permissible to mourn, to fast, and to distribute gifts to the poor [on these earlier days]. Rabbi Judah said: When is this so? In a place where people gather on Mondays and Thursdays, but in places where people do not gather on Mondays and Thursdays, the Megillah is read only on its proper day. 3.1. Townspeople who sold the town square, they may buy with the proceeds a synagogue. [If they sold] a synagogue, they may buy with the proceeds an ark. [If they sold] an ark they may buy covers [for scrolls]. [If they sold] covers, they may buy scrolls [of the Tanakh]. [If they sold] scrolls they may buy a Torah. But if they sold a Torah they may not buy with the proceeds scrolls [of the Tanakh]. If [they sold] scrolls they may not buy covers. If [they sold] covers they may not buy an ark. If [they sold] an ark they may not buy a synagogue. If [they sold] a synagogue they may not buy a town square. The same applies to any money left over. They may not sell [something] belonging to a community because this lowers its sanctity, the words of Rabbi Meir. They said to him: if so, it should not be allowed to sell from a larger town to a smaller one. 3.6. On Hanukkah they read the section of the princes (Numbers. On Purim, “And Amalek came” (Exodus 17:8). On Rosh Hodesh, “And on the first of your months” (Numbers 28:11). On Maamadot, the account of the creation (Genesis 1:1-2:3). On fast days, the blessings and curses (Leviticus 26:3 ff and Deuteronomy. They do not interrupt while reading the curses, but rather one reads them all. On Monday and Thursday and on Shabbat at minhah they read according to the regular order and this does not count as part of the reading [for the succeeding Shabbat]. As it says, “And Moshe declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44) it is their mitzvah that each should be read in its appropriate time. 4.1. He who reads the Megillah may either stand or sit. Whether one read it or two read it [together] they [those listening] have fulfilled their obligation. In places where it is the custom to say a blessing, they say the blessing, and where it is not the custom they do not say the blessing. On Mondays and Thursdays and on Shabbat at minhah, three read from the torah, they do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.

154. Mishnah, Ketuvot, 8.1, 9.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom, biblical exegesis Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 63

155. Mishnah, Bava Qamma, 4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 162

156. Mishnah, Avot, 1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •pharisaic-rabbinic connection, john hyrcanus story as evidence of Found in books: Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 54

1. Joshua ben Perahiah and Nittai the Arbelite received [the oral tradition] from them. Joshua ben Perahiah used to say: appoint for thyself a teacher, and acquire for thyself a companion and judge all men with the scale weighted in his favor.,He [also] used to say: one who makes his name great causes his name to be destroyed; one who does not add [to his knowledge] causes [it] to cease; one who does not study [the Torah] deserves death; on who makes [unworthy] use of the crown [of learning] shall pass away.,Judah ben Tabbai and Shimon ben Shetach received [the oral tradition] from them. Judah ben Tabbai said: do not [as a judge] play the part of an advocate; and when the litigants are standing before you, look upon them as if they were [both] guilty; and when they leave your presence, look upon them as if they were [both] innocent, when they have accepted the judgement.,Abtalion used to say: Sages be careful with your words, lest you incur the penalty of exile, and be carried off to a place of evil waters, and the disciples who follow you drink and die, and thus the name of heaven becomes profaned.,Rabban Shimon ben Gamaliel used to say: on three things does the world stand: On justice, on truth and on peace, as it is said: “execute the judgment of truth and peace in your gates” (Zechariah 8:16).,He [also] used to say: If I am not for myself, who is for me? But if I am for my own self [only], what am I? And if not now, when?,Yose ben Yoezer (a man) of Zeredah and Yose ben Yoha [a man] of Jerusalem received [the oral tradition] from them [i.e. Shimon the Righteous and Antigonus]. Yose ben Yoezer used to say: let thy house be a house of meeting for the Sages and sit in the very dust of their feet, and drink in their words with thirst.,Shimon ben Shetach used to say: be thorough in the interrogation of witnesses, and be careful with your words, lest from them they learn to lie.,Shimon, his son, used to say: all my days I grew up among the sages, and I have found nothing better for a person than silence. Study is not the most important thing, but actions; whoever indulges in too many words brings about sin.,Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.,Shemaiah and Abtalion received [the oral tradition] from them. Shemaiah used to say: love work, hate acting the superior, and do not attempt to draw near to the ruling authority.,Shammai used to say: make your [study of the] Torah a fixed practice; speak little, but do much; and receive all men with a pleasant countece.,Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.,Hillel and Shammai received [the oral tradition] from them. Hillel used to say: be of the disciples of Aaron, loving peace and pursuing peace, loving mankind and drawing them close to the Torah.,Yose ben Yocha (a of Jerusalem used to say:Let thy house be wide open, and let the poor be members of thy household. Engage not in too much conversation with women. They said this with regard to one’s own wife, how much more [does the rule apply] with regard to another man’s wife. From here the Sages said: as long as a man engages in too much conversation with women, he causes evil to himself, he neglects the study of the Torah, and in the end he will inherit gehinnom.,Rabban Gamaliel used to say: appoint for thyself a teacher, avoid doubt, and do not make a habit of tithing by guesswork.,Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.,Nittai the Arbelite used to say: keep a distance from an evil neighbor, do not become attached to the wicked, and do not abandon faith in [divine] retribution.

157. Clement of Rome, 1 Clement, 31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •chrysostom, john Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 111

31. Let us cleave then to His blessing, and consider what are the means of possessing it. Let us think over the things which have taken place from the beginning. For what reason was our father Abraham blessed? Was it not because he wrought righteousness and truth through faith? Isaac, James 2:21 with perfect confidence, as if knowing what was to happen, cheerfully yielded himself as a sacrifice. Genesis 22:6-10 Jacob, through reason of his brother, went forth with humility from his own land, and came to Laban and served him; and there was given to him the sceptre of the twelve tribes of Israel.

158. Juvenal, Satires, 5.14.96-5.14.101 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •john chrysostom Found in books: Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 249

159. Josephus Flavius, Life, 12, 191, 197, 331, 9, 11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 6; Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 66; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 229

11. σκληραγωγήσας οὖν ἐμαυτὸν καὶ πολλὰ πονηθεὶς τὰς τρεῖς διῆλθον, καὶ μηδὲ τὴν ἐντεῦθεν ἐμπειρίαν ἱκανὴν ἐμαυτῷ νομίσας εἶναι πυθόμενός τινα Βάννουν ὄνομα κατὰ τὴν ἐρημίαν διατρίβειν, ἐσθῆτι μὲν ἀπὸ δένδρων χρώμενον, τροφὴν δὲ τὴν αὐτομάτως φυομένην προσφερόμενον, ψυχρῷ δὲ ὕδατι τὴν ἡμέραν καὶ τὴν νύκτα πολλάκις λουόμενον πρὸς ἁγνείαν, ζηλωτὴς ἐγενόμην αὐτοῦ.

160. Josephus Flavius, Against Apion, 2.7, 2.89-2.111, 2.137-2.139, 2.218 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 44; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 21

2.7. προγόνων μεταναστάσεως, τὰ δ' ἐστὶ κατηγορία τῶν ἐν ̓Αλεξανδρείᾳ κατοικούντων ̓Ιουδαίων. τρίτον δ' ἐπὶ τούτοις μέμικται περὶ τῆς ἁγιστείας τῆς κατὰ τὸ ἱερὸν ἡμῶν καὶ τῶν ἄλλων νομίμων κατηγορία. 2.7. ιπσι ιγιτυρ μολεστιαε ηυιυς φυερε πρινξιπιυμ νεθυαθυαμ ποπυλο μαξεδονιξαμ ηαβεντε ξονσταντιαμ νεθυε πρυδεντιαμ γραεξαμ, σεδ ξυνξτις σξιλιξετ υτεντιβυς μαλις μοριβυς αεγψπτιορυμ ετ αντιθυας ινιμιξιτιας αδυερσυμ νος εχερξεντιβυς. 2.89. αλτεραμ υερο φαβυλαμ δερογατιονε νοστρα πλεναμ δε γραεξις απποσυιτ, δε θυο ηοξ διξερε σατ εριτ, θυονιαμ θυι δε πιετατε λοθυι πραεσυμυντ οπορτετ εος νον ιγνοραρε μινυς εσσε ινμυνδυμ περ τεμπλα τρανσιρε θυαμ σαξερδοτιβυς σξελεστα υερβα ξομπονερε. 2.91. προπηετα υερο αλιορυμ φαξτυς εστ απιον ετ διχιτ αντιοξηυμ ιν τεμπλο ινυενισσε λεξτυμ ετ ηομινεμ ιν εο ιαξεντεμ ετ προποσιταμ ει μενσαμ μαριτιμις τερρενισθυε ετ υολατιλιυμ δαπιβυς πλεναμ, ετ οβστιπυισσετ ηις ηομο. 2.92. ιλλυμ υερο μοχ αδορασσε ρεγις ινγρεσσυμ ταμθυαμ μαχιμυμ ει σολαξιυμ πραεβιτυρυμ αξ προξιδεντεμ αδ ειυς γενυα εχτενσα δεχτρα ποποσξισσε λιβερτατεμ; ετ ιυβεντε ρεγε, υτ ξονφιδερετ ετ διξερετ, θυις εσσετ υελ ξυρ ιβιδεμ ηαβιταρετ υελ θυαε εσσετ ξαυσα ξιβορυμ ειυς, τυνξ ηομινεμ ξυμ γεμιτυ ετ λαξριμις λαμενταβιλιτερ συαμ ναρρασσε νεξεσσιτατεμ αιτ. 2.93. ινθυιτ εσσε θυιδεμ σε γραεξυμ, ετ δυμ περαγραρετ προυινξιαμ προπτερ υιταε ξαυσαμ διρεπτυμ σε συβιτο αβ αλιενιγενις ηομινιβυς ατθυε δεδυξτυμ αδ τεμπλυμ ετ ινξλυσυμ ιλλιξ, ετ α νυλλο ξονσπιξι σεδ ξυνξτα δαπιυμ πραεπαρατιονε σαγιναρι. 2.94. ετ πριμυμ θυιδεμ ηαεξ σιβι ινοπιναβιλια βενεφιξια προδιδισσε ετ δετυλισσε λαετιτιαμ δεινδε συσπιξιονεμ ποστεα στυπορεμ, αξ ποστρεμυμ ξονσυλεντεμ α μινιστρις αδ σε αξξεδεντιβυς αυδισσε λεγεμ ινεφφαβιλεμ ιυδαεορυμ, προ θυα νυτριεβατυρ, ετ ηοξ ιλλος φαξερε σινγυλις αννις θυοδαμ τεμπορε ξονστιτυτο. 2.95. ετ ξομπραεηενδερε θυιδεμ γραεξυμ περεγρινυμ ευμθυε ανναλι τεμπορε σαγιναρε ετ δεδυξτυμ αδ θυανδαμ σιλυαμ οξξιδερε θυιδεμ ευμ ηομινεμ ειυσθυε ξορπυς σαξριφιξαρε σεξυνδυμ συας σολλεμνιτατες ετ γυσταρε εχ ειυς υισξεριβυς ετ ιυσιυρανδυμ φαξερε ιν ιμμολατιονε γραεξι, υτ ινιμιξιτιας ξοντρα γραεξος ηαβερεντ, ετ τυνξ ιν θυανδαμ φουεαμ ρελιθυα ηομινις περευντις αβιξερε. 2.96. δεινδε ρεφερτ ευμ διχισσε παυξος ιαμ διες δεβιτα σιβιμετ συπερεσσε ατθυε ρογασσε, υτ ερυβεσξενς γραεξορυμ δεος ετ συπεραντες ιν συο σανγυινε ινσιδιας ιυδαεορυμ δε μαλις ευμ ξιρξυμασταντιβυς λιβεραρετ. 2.97. ηυιυσμοδι εργο φαβυλα νον ταντυμ ομνι τραγοεδια πλενισσιμα εστ, σεδ ετιαμ ιμπυδεντια ξρυδελι ρεδυνδατ, νον ταμεν α σαξριλεγιο πριυατ αντιοξηυμ, σιξυτ αρβιτρατι συντ θυι ηαεξ αδ ιλλιυς γρατιαμ ξονσξριπσερυντ; 2.98. νον ενιμ πραεσυμπσιτ αλιθυιδ ταλε, υτ αδ τεμπλυμ αξξεδερετ, σεδ σιξυτ αιυντ ινυενιτ νον σπερανς. φυιτ εργο υολυντατε ινιθυυς ιμπιυς ετ νιηιλομινυς σινε δεο, θυαντα ιυσσιτ μενδαξιι συπερφλυιτας, θυαμ εχ ιπσα ρε ξογνοσξερε υαλδε φαξιλλιμυμ εστ. 2.99. νον ενιμ ξιρξα σολος γραεξος δισξορδια λεγυμ εσσε δινοσξιτυρ, σεδ μαχιμε αδυερσυς αεγψπτιος ετ πλυριμος αλιος. Θυεμ ενιμ ηορυμ νον ξοντιγιτ αλιθυανδο ξιρξα νος περεγριναρι, υτ αδυερσυς σολος ρενουατα ξονιυρατιονε περ 2.101. υελ ξυρ ινυεντυμ ηομινεμ θυιξυμθυε φυιτ, νον ενιμ συο νομινε ξονσξριπσιτ, Αυτ θυομοδο ευμ ιν συαμ πατριαμ ρεχ νον ξυμ πομπα δεδυχιτ, δυμ ποσσετ ηοξ φαξιενς ιπσε θυιδεμ πυταρι πιυς ετ γραεξορυμ αματορ εχιμιυς, ασσυμερε υερο ξοντρα ιυδαεορυμ οδιυμ σολαξια μαγνα ξυνξτορυμ? 2.102. σεδ ηαεξ ρελινθυο; ινσενσατος ενιμ νον υερβις σεδ οπεριβυς δεξετ αργυερε. σξιυντ ιγιτυρ ομνες θυι υιδερυντ ξονστρυξτιονεμ τεμπλι νοστρι, θυαλις φυεριτ, ετ ιντρανσγρεσσιβιλεμ ειυς πυριφιξατιονις ιντεγριτατεμ. 2.103. θυαττυορ ετενιμ ηαβυιτ ιν ξιρξυιτυ πορτιξυς, ετ ηαρυμ σινγυλαε προπριαμ σεξυνδυμ λεγεμ ηαβυερε ξυστοδιαμ; ιν εχτεριορεμ ιταθυε ινγρεδι λιξεβατ ομνιβυς ετιαμ αλιενιγενις; μυλιερες ταντυμμοδο μενστρυαταε τρανσιρε προηιβεβαντυρ. 2.104. ιν σεξυνδα υερο πορτιξυ ξυνξτι ιυδαει ινγρεδιεβαντυρ εορυμθυε ξονιυγες, ξυμ εσσεντ αβ ομνι πολλυτιονε μυνδαε, ιν τερτια μασξυλι ιυδαεορυμ μυνδι εχιστεντες ατθυε πυριφιξατι, ιν θυαρταμ αυτεμ σαξερδοτες στολις ινδυτι σαξερδοταλιβυς, ιν αδψτυμ υερο σολι πρινξιπες σαξερδοτυμ προπρια στολα ξιρξυμαμιξτι. 2.105. ταντα υερο εστ ξιρξα ομνια προυιδεντια πιετατις, υτ σεξυνδυμ θυασδαμ ηορας σαξερδοτες ινγρεδι ξονστιτυτυμ σιτ; μανε ετενιμ απερτο τεμπλο οπορτεβατ φαξιεντες τραδιτας ηοστιας ιντροιρε ετ μεριδιε ρυρσυς, δυμ ξλαυδερετυρ τεμπλυμ. 2.106. δενιθυε νεξ υας αλιθυοδ πορταρι λιξετ ιν τεμπλυμ, σεδ εραντ ιν εο σολυμμοδο ποσιτα αλταρε μενσα τυριβυλυμ ξανδελαβρυμ, θυαε ομνια ετ ιν λεγε ξονσξριπτα συντ. 2.107. ετενιμ νιηιλ αμπλιυς νεθυε μψστεριορυμ αλιθυορυμ ινεφφαβιλιυμ αγιτυρ νεθυε ιντυς υλλα επυλατιο μινιστρατυρ; ηαεξ ενιμ θυαε πραεδιξτα συντ ηαβεντ τοτιυς ποπυλι τεστιμονιυμ μανιφεστατιονεμθυε γεστορυμ. 2.108. λιξετ ενιμ σιντ τριβυς θυαττυορ σαξερδοτυμ ετ ηαρυμ τριβυυμ σινγυλαε ηαβεαντ ηομινυμ πλυς θυαμ θυινθυε μιλια, φιτ ταμεν οβσερυατιο παρτιξυλαριτερ περ διες ξερτος, ετ ηις τρανσαξτις αλιι συξξεδεντες αδ σαξριφιξια υενιυντ ετ ξονγρεγατι ιν τεμπλυμ μεδιαντε διε α πραεξεδεντιβυς ξλαυες τεμπλι ετ αδ νυμερυμ ομνια υασα περξιπιυντ, νυλλα ρε, θυαε αδ ξιβυμ αυτ ποτυμ αδτινεατ, ιν τεμπλο δελατα. 2.109. ταλια ναμθυε ετιαμ αδ αλταρε οφφερρε προηιβιτυμ εστ πραετερ ιλλα, θυαε αδ σαξριφιξια πραεπαραντυρ. θυιδ εργο απιονεμ εσσε διξιμυς νισι νιηιλ ηορυμ εχαμιναντεμ υερβα ινξρεδυλα προτυλισσε? σεδ τυρπε εστ; ηιστοριαε ενιμ υεραμ νοτιτιαμ σε προφερρε γραμματιξυς νον προμισιτ. 2.111. ηοξ εργο πεσσιμα εστ ιμπιετας ατθυε μενδαξιυμ σποντανευμ αδ εορυμ σεδυξτιονεμ, θυι νολυεριντ δισξυτερε υεριτατεμ. περ εα σιθυιδεμ μαλα ετ ινεφφαβιλια, θυαε πραεδιξτα συντ, νοβις δετραηερε τεμπταυερυντ. 2.137. Τὰ λοιπὰ τῶν ἐν τῇ κατηγορίᾳ γεγραμμένων ἄξιον ἦν ἴσως ἀναπολόγητα παραλιπεῖν, ἵν' αὐτὸς αὐτοῦ καὶ τῶν ἄλλων Αἰγυπτίων ᾖ ὁ κατηγορῶν: ἐγκαλεῖ γὰρ, ὅτι ζῷα θύομεν καὶ χοῖρον 2.138. οὐκ ἐσθίομεν καὶ τὴν τῶν αἰδοίων χλευάζει περιτομήν. τὸ μὲν οὖν περὶ τῆς τῶν ἡμέρων ζῴων ἀναιρέσεως κοινόν ἐστι καὶ πρὸς τοὺς ἄλλους ἀνθρώπους ἅπαντας, ̓Απίων δὲ τοῖς θύουσιν ἐγκαλῶν αὑτὸν ἐξήλεγξεν ὄντα τὸ γένος Αἰγύπτιον: οὐ γὰρ ἂν ̔́Ελλην ὢν ἢ Μακεδὼν ἐχαλέπαινεν: οὗτοι γὰρ εὔχονται θύειν ἑκατόμβας τοῖς θεοῖς καὶ χρῶνται τοῖς ἱερείοις πρὸς εὐωχίαν, καὶ οὐ διὰ τοῦτο συμβέβηκεν ἐρημοῦσθαι τὸν κόσμον τῶν βοσκημάτων, ὅπερ ̓Απίων ἔδεισεν. 2.139. εἰ μέντοι τοῖς Αἰγυπτίων ἔθεσιν ἠκολούθουν ἅπαντες, ἠρήμωτο μὲν ἂν ὁ κόσμος τῶν ἀνθρώπων, τῶν ἀγριωτάτων δὲ θηρίων ἐπληθύνθη, ἃ θεοὺς οὗτοι νομίζοντες ἐπιμελῶς ἐκτρέφουσιν. 2.218. καὶ τοιαύτη τις ἀνακήρυξις, ἀλλ' αὐτὸς ἕκαστος αὑτῷ τὸ συνειδὸς ἔχων μαρτυροῦν πεπίστευκεν, τοῦ μὲν νομοθέτου προφητεύσαντος, τοῦ δὲ θεοῦ τὴν πίστιν ἰσχυρὰν παρεσχηκότος, ὅτι τοῖς τοὺς νόμους διαφυλάξασι κἂν εἰ δέοι θνήσκειν ὑπὲρ αὐτῶν προθύμως ἀποθανεῖν ἔδωκεν ὁ θεὸς γενέσθαι τε πάλιν καὶ βίον ἀμείνω λαβεῖν ἐκ περιτροπῆς.

2.7. and, in the second place, he accuses those Jews that are inhabitants of Alexandria; as, in the third place, he mixes with these things such accusations as concern the sacred purifications, with the other legal rites used in the temple.

161. Josephus Flavius, Jewish War, 2.30, 2.119-2.161, 2.163, 2.228-2.231, 2.345-2.401, 2.409, 2.490-2.491, 2.559-2.561, 2.651, 3.361-3.382, 3.522-3.531, 4.161, 4.183, 4.200-4.201, 4.242, 4.323, 4.388, 4.468, 5.16-5.19, 5.100-5.105, 5.362-5.419, 5.459, 5.566, 6.95, 6.99, 6.110, 6.122, 6.126, 6.250, 6.288-6.315 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 37, 277; Crabb, Luke/Acts and the End of History (2020) 199, 285; Goodman, Judaism in the Roman World: Collected Essays (2006) 221; Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 44, 65; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 280; Levine, The Ancient Synagogue, The First Thousand Years (2005) 295; Spielman, Jews and Entertainment in the Ancient World (2020) 235; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 73, 114, 319; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 574

2.119. Τρία γὰρ παρὰ ̓Ιουδαίοις εἴδη φιλοσοφεῖται, καὶ τοῦ μὲν αἱρετισταὶ Φαρισαῖοι, τοῦ δὲ Σαδδουκαῖοι, τρίτον δέ, ὃ δὴ καὶ δοκεῖ σεμνότητα ἀσκεῖν, ̓Εσσηνοὶ καλοῦνται, ̓Ιουδαῖοι μὲν γένος ὄντες, φιλάλληλοι δὲ καὶ τῶν ἄλλων πλέον. 2.121. τὸν μὲν γάμον καὶ τὴν ἐξ αὐτοῦ διαδοχὴν οὐκ ἀναιροῦντες, τὰς δὲ τῶν γυναικῶν ἀσελγείας φυλαττόμενοι καὶ μηδεμίαν τηρεῖν πεπεισμένοι τὴν πρὸς ἕνα πίστιν. 2.122. Καταφρονηταὶ δὲ πλούτου, καὶ θαυμάσιον αὐτοῖς τὸ κοινωνικόν, οὐδὲ ἔστιν εὑρεῖν κτήσει τινὰ παρ' αὐτοῖς ὑπερέχοντα: νόμος γὰρ τοὺς εἰς τὴν αἵρεσιν εἰσιόντας δημεύειν τῷ τάγματι τὴν οὐσίαν, ὥστε ἐν ἅπασιν μήτε πενίας ταπεινότητα φαίνεσθαι μήθ' ὑπεροχὴν πλούτου, τῶν δ' ἑκάστου κτημάτων ἀναμεμιγμένων μίαν ὥσπερ ἀδελφοῖς ἅπασιν οὐσίαν εἶναι. 2.123. κηλῖδα δ' ὑπολαμβάνουσι τὸ ἔλαιον, κἂν ἀλειφθῇ τις ἄκων, σμήχεται τὸ σῶμα: τὸ γὰρ αὐχμεῖν ἐν καλῷ τίθενται λευχειμονεῖν τε διαπαντός. χειροτονητοὶ δ' οἱ τῶν κοινῶν ἐπιμεληταὶ καὶ ἀδιαίρετοι πρὸς ἁπάντων εἰς τὰς χρείας ἕκαστοι. 2.124. Μία δ' οὐκ ἔστιν αὐτῶν πόλις ἀλλ' ἐν ἑκάστῃ μετοικοῦσιν πολλοί. καὶ τοῖς ἑτέρωθεν ἥκουσιν αἱρετισταῖς πάντ' ἀναπέπταται τὰ παρ' αὐτοῖς ὁμοίως ὥσπερ ἴδια, καὶ πρὸς οὓς οὐ πρότερον εἶδον εἰσίασιν ὡς συνηθεστάτους: 2.125. διὸ καὶ ποιοῦνται τὰς ἀποδημίας οὐδὲν μὲν ὅλως ἐπικομιζόμενοι, διὰ δὲ τοὺς λῃστὰς ἔνοπλοι. κηδεμὼν δ' ἐν ἑκάστῃ πόλει τοῦ τάγματος ἐξαιρέτως τῶν ξένων ἀποδείκνυται ταμιεύων ἐσθῆτα καὶ τὰ ἐπιτήδεια. 2.126. καταστολὴ δὲ καὶ σχῆμα σώματος ὅμοιον τοῖς μετὰ φόβου παιδαγωγουμένοις παισίν. οὔτε δὲ ἐσθῆτας οὔτε ὑποδήματα ἀμείβουσι πρὶν διαρραγῆναι τὸ πρότερον παντάπασιν ἢ δαπανηθῆναι τῷ χρόνῳ. 2.127. οὐδὲν δ' ἐν ἀλλήλοις οὔτ' ἀγοράζουσιν οὔτε πωλοῦσιν, ἀλλὰ τῷ χρῄζοντι διδοὺς ἕκαστος τὰ παρ' αὐτῷ τὸ παρ' ἐκείνου χρήσιμον ἀντικομίζεται: καὶ χωρὶς δὲ τῆς ἀντιδόσεως ἀκώλυτος ἡ μετάληψις αὐτοῖς παρ' ὧν ἂν θέλωσιν. 2.128. Πρός γε μὴν τὸ θεῖον εὐσεβεῖς ἰδίως: πρὶν γὰρ ἀνασχεῖν τὸν ἥλιον οὐδὲν φθέγγονται τῶν βεβήλων, πατρίους δέ τινας εἰς αὐτὸν εὐχὰς ὥσπερ ἱκετεύοντες ἀνατεῖλαι. 2.129. καὶ μετὰ ταῦτα πρὸς ἃς ἕκαστοι τέχνας ἴσασιν ὑπὸ τῶν ἐπιμελητῶν διαφίενται, καὶ μέχρι πέμπτης ὥρας ἐργασάμενοι συντόνως πάλιν εἰς ἓν συναθροίζονται χωρίον, ζωσάμενοί τε σκεπάσμασιν λινοῖς οὕτως ἀπολούονται τὸ σῶμα ψυχροῖς ὕδασιν, καὶ μετὰ ταύτην τὴν ἁγνείαν εἰς ἴδιον οἴκημα συνίασιν, ἔνθα μηδενὶ τῶν ἑτεροδόξων ἐπιτέτραπται παρελθεῖν: αὐτοί τε καθαροὶ καθάπερ εἰς ἅγιόν τι τέμενος παραγίνονται τὸ δειπνητήριον. 2.131. προκατεύχεται δ' ὁ ἱερεὺς τῆς τροφῆς, καὶ γεύσασθαί τινα πρὶν τῆς εὐχῆς ἀθέμιτον: ἀριστοποιησάμενος δ' ἐπεύχεται πάλιν: ἀρχόμενοί τε καὶ παυόμενοι γεραίρουσι θεὸν ὡς χορηγὸν τῆς ζωῆς. ἔπειθ' ὡς ἱερὰς καταθέμενοι τὰς ἐσθῆτας πάλιν ἐπ' ἔργα μέχρι δείλης τρέπονται. 2.132. δειπνοῦσι δ' ὁμοίως ὑποστρέψαντες συγκαθεζομένων τῶν ξένων, εἰ τύχοιεν αὐτοῖς παρόντες. οὔτε δὲ κραυγή ποτε τὸν οἶκον οὔτε θόρυβος μιαίνει, τὰς δὲ λαλιὰς ἐν τάξει παραχωροῦσιν ἀλλήλοις. 2.133. καὶ τοῖς ἔξωθεν ὡς μυστήριόν τι φρικτὸν ἡ τῶν ἔνδον σιωπὴ καταφαίνεται, τούτου δ' αἴτιον ἡ διηνεκὴς νῆψις καὶ τὸ μετρεῖσθαι παρ' αὐτοῖς τροφὴν καὶ ποτὸν μέχρι κόρου. 2.134. Τῶν μὲν οὖν ἄλλων οὐκ ἔστιν ὅ τι μὴ τῶν ἐπιμελητῶν προσταξάντων ἐνεργοῦσι, δύο δὲ ταῦτα παρ' αὐτοῖς αὐτεξούσια, ἐπικουρία καὶ ἔλεος: βοηθεῖν τε γὰρ τοῖς ἀξίοις, ὁπόταν δέωνται, καὶ καθ' ἑαυτοὺς ἐφίεται καὶ τροφὰς ἀπορουμένοις ὀρέγειν. τὰς δὲ εἰς τοὺς συγγενεῖς μεταδόσεις οὐκ ἔξεστι ποιεῖσθαι δίχα τῶν ἐπιτρόπων. 2.135. ὀργῆς ταμίαι δίκαιοι, θυμοῦ καθεκτικοί, πίστεως προστάται, εἰρήνης ὑπουργοί. καὶ πᾶν μὲν τὸ ῥηθὲν ὑπ' αὐτῶν ἰσχυρότερον ὅρκου, τὸ δὲ ὀμνύειν αὐτοῖς περιίσταται χεῖρον τῆς ἐπιορκίας ὑπολαμβάνοντες: ἤδη γὰρ κατεγνῶσθαί φασιν τὸν ἀπιστούμενον δίχα θεοῦ. 2.136. σπουδάζουσι δ' ἐκτόπως περὶ τὰ τῶν παλαιῶν συντάγματα μάλιστα τὰ πρὸς ὠφέλειαν ψυχῆς καὶ σώματος ἐκλέγοντες: ἔνθεν αὐτοῖς πρὸς θεραπείαν παθῶν ῥίζαι τε ἀλεξητήριον καὶ λίθων ἰδιότητες ἀνερευνῶνται. 2.137. Τοῖς δὲ ζηλοῦσιν τὴν αἵρεσιν αὐτῶν οὐκ εὐθὺς ἡ πάροδος, ἀλλ' ἐπὶ ἐνιαυτὸν ἔξω μένοντι τὴν αὐτὴν ὑποτίθενται δίαιταν ἀξινάριόν τε καὶ τὸ προειρημένον περίζωμα καὶ λευκὴν ἐσθῆτα δόντες. 2.138. ἐπειδὰν δὲ τούτῳ τῷ χρόνῳ πεῖραν ἐγκρατείας δῷ, πρόσεισιν μὲν ἔγγιον τῇ διαίτῃ καὶ καθαρωτέρων τῶν πρὸς ἁγνείαν ὑδάτων μεταλαμβάνει, παραλαμβάνεται δὲ εἰς τὰς συμβιώσεις οὐδέπω. μετὰ γὰρ τὴν τῆς καρτερίας ἐπίδειξιν δυσὶν ἄλλοις ἔτεσιν τὸ ἦθος δοκιμάζεται καὶ φανεὶς ἄξιος οὕτως εἰς τὸν ὅμιλον ἐγκρίνεται. 2.139. πρὶν δὲ τῆς κοινῆς ἅψασθαι τροφῆς ὅρκους αὐτοῖς ὄμνυσι φρικώδεις, πρῶτον μὲν εὐσεβήσειν τὸ θεῖον, ἔπειτα τὰ πρὸς ἀνθρώπους δίκαια φυλάξειν καὶ μήτε κατὰ γνώμην βλάψειν τινὰ μήτε ἐξ ἐπιτάγματος, μισήσειν δ' ἀεὶ τοὺς ἀδίκους καὶ συναγωνιεῖσθαι τοῖς δικαίοις: 2.141. τὴν ἀλήθειαν ἀγαπᾶν ἀεὶ καὶ τοὺς ψευδομένους προβάλλεσθαι: χεῖρας κλοπῆς καὶ ψυχὴν ἀνοσίου κέρδους καθαρὰν φυλάξειν καὶ μήτε κρύψειν τι τοὺς αἱρετιστὰς μήθ' ἑτέροις αὐτῶν τι μηνύσειν, κἂν μέχρι θανάτου τις βιάζηται. 2.142. πρὸς τούτοις ὄμνυσιν μηδενὶ μὲν μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς μετέλαβεν, ἀφέξεσθαι δὲ λῃστείας καὶ συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα. τοιούτοις μὲν ὅρκοις τοὺς προσιόντας ἐξασφαλίζονται. 2.143. Τοὺς δ' ἐπ' ἀξιοχρέοις ἁμαρτήμασιν ἁλόντας ἐκβάλλουσι τοῦ τάγματος. ὁ δ' ἐκκριθεὶς οἰκτίστῳ πολλάκις μόρῳ διαφθείρεται: τοῖς γὰρ ὅρκοις καὶ τοῖς ἔθεσιν ἐνδεδεμένος οὐδὲ τῆς παρὰ τοῖς ἄλλοις τροφῆς δύναται μεταλαμβάνειν, ποηφαγῶν δὲ καὶ λιμῷ τὸ σῶμα τηκόμενος διαφθείρεται. 2.144. διὸ δὴ πολλοὺς ἐλεήσαντες ἐν ταῖς ἐσχάταις ἀναπνοαῖς ἀνέλαβον, ἱκανὴν ἐπὶ τοῖς ἁμαρτήμασιν αὐτῶν τὴν μέχρι θανάτου βάσανον ἡγούμενοι. 2.145. Περὶ δὲ τὰς κρίσεις ἀκριβέστατοι καὶ δίκαιοι, καὶ δικάζουσι μὲν οὐκ ἐλάττους τῶν ἑκατὸν συνελθόντες, τὸ δ' ὁρισθὲν ὑπ' αὐτῶν ἀκίνητον. σέβας δὲ μέγα παρ' αὐτοῖς μετὰ τὸν θεὸν τοὔνομα τοῦ νομοθέτου, κἂν βλασφημήσῃ τις εἰς τοῦτον κολάζεται θανάτῳ. 2.146. τοῖς δὲ πρεσβυτέροις ὑπακούουσιν καὶ τοῖς πλείοσιν ἐν καλῷ: δέκα γοῦν συγκαθεζομένων οὐκ ἂν λαλήσειέν τις ἀκόντων τῶν ἐννέα. 2.147. καὶ τὸ πτύσαι δὲ εἰς μέσους ἢ τὸ δεξιὸν μέρος φυλάσσονται καὶ ταῖς ἑβδομάσιν ἔργων ἐφάπτεσθαι διαφορώτατα ̓Ιουδαίων ἁπάντων: οὐ μόνον γὰρ τροφὰς ἑαυτοῖς πρὸ μιᾶς ἡμέρας παρασκευάζουσιν, ὡς μὴ πῦρ ἐναύοιεν ἐκείνην τὴν ἡμέραν, ἀλλ' οὐδὲ σκεῦός τι μετακινῆσαι θαρροῦσιν οὐδὲ ἀποπατεῖν. 2.148. ταῖς δ' ἄλλαις ἡμέραις βόθρον ὀρύσσοντες βάθος ποδιαῖον τῇ σκαλίδι, τοιοῦτον γάρ ἐστιν τὸ διδόμενον ὑπ' αὐτῶν ἀξινίδιον τοῖς νεοσυστάτοις, καὶ περικαλύψαντες θοιμάτιον, ὡς μὴ τὰς αὐγὰς ὑβρίζοιεν τοῦ θεοῦ, θακεύουσιν εἰς αὐτόν. 2.149. ἔπειτα τὴν ἀνορυχθεῖσαν γῆν ἐφέλκουσιν εἰς τὸν βόθρον: καὶ τοῦτο ποιοῦσι τοὺς ἐρημοτέρους τόπους ἐκλεγόμενοι. καίπερ δὴ φυσικῆς οὔσης τῆς τῶν λυμάτων ἐκκρίσεως ἀπολούεσθαι μετ' αὐτὴν καθάπερ μεμιασμένοις ἔθιμον. 2.151. καὶ μακρόβιοι μέν, ὡς τοὺς πολλοὺς ὑπὲρ ἑκατὸν παρατείνειν ἔτη, διὰ τὴν ἁπλότητα τῆς διαίτης ἔμοιγε δοκεῖν καὶ τὴν εὐταξίαν, καταφρονηταὶ δὲ τῶν δεινῶν, καὶ τὰς μὲν ἀλγηδόνας νικῶντες τοῖς φρονήμασιν, τὸν δὲ θάνατον, εἰ μετ' εὐκλείας πρόσεισι, νομίζοντες ἀθανασίας ἀμείνονα. 2.152. διήλεγξεν δὲ αὐτῶν ἐν ἅπασιν τὰς ψυχὰς ὁ πρὸς ̔Ρωμαίους πόλεμος, ἐν ᾧ στρεβλούμενοί τε καὶ λυγιζόμενοι καιόμενοί τε καὶ κλώμενοι καὶ διὰ πάντων ὁδεύοντες τῶν βασανιστηρίων ὀργάνων, ἵν' ἢ βλασφημήσωσιν τὸν νομοθέτην ἢ φάγωσίν τι τῶν ἀσυνήθων, οὐδέτερον ὑπέμειναν παθεῖν, ἀλλ' οὐδὲ κολακεῦσαί ποτε τοὺς αἰκιζομένους ἢ δακρῦσαι. 2.153. μειδιῶντες δὲ ἐν ταῖς ἀλγηδόσιν καὶ κατειρωνευόμενοι τῶν τὰς βασάνους προσφερόντων εὔθυμοι τὰς ψυχὰς ἠφίεσαν ὡς πάλιν κομιούμενοι. 2.154. Καὶ γὰρ ἔρρωται παρ' αὐτοῖς ἥδε ἡ δόξα, φθαρτὰ μὲν εἶναι τὰ σώματα καὶ τὴν ὕλην οὐ μόνιμον αὐτῶν, τὰς δὲ ψυχὰς ἀθανάτους ἀεὶ διαμένειν, καὶ συμπλέκεσθαι μὲν ἐκ τοῦ λεπτοτάτου φοιτώσας αἰθέρος ὥσπερ εἱρκταῖς τοῖς σώμασιν ἴυγγί τινι φυσικῇ κατασπωμένας, 2.155. ἐπειδὰν δὲ ἀνεθῶσι τῶν κατὰ σάρκα δεσμῶν, οἷα δὴ μακρᾶς δουλείας ἀπηλλαγμένας τότε χαίρειν καὶ μετεώρους φέρεσθαι. καὶ ταῖς μὲν ἀγαθαῖς ὁμοδοξοῦντες παισὶν ̔Ελλήνων ἀποφαίνονται τὴν ὑπὲρ ὠκεανὸν δίαιταν ἀποκεῖσθαι καὶ χῶρον οὔτε ὄμβροις οὔτε νιφετοῖς οὔτε καύμασι βαρυνόμενον, ἀλλ' ὃν ἐξ ὠκεανοῦ πραὺ̈ς ἀεὶ ζέφυρος ἐπιπνέων ἀναψύχει: ταῖς δὲ φαύλαις ζοφώδη καὶ χειμέριον ἀφορίζονται μυχὸν γέμοντα τιμωριῶν ἀδιαλείπτων. 2.156. δοκοῦσι δέ μοι κατὰ τὴν αὐτὴν ἔννοιαν ̔́Ελληνες τοῖς τε ἀνδρείοις αὐτῶν, οὓς ἥρωας καὶ ἡμιθέους καλοῦσιν, τὰς μακάρων νήσους ἀνατεθεικέναι, ταῖς δὲ τῶν πονηρῶν ψυχαῖς καθ' ᾅδου τὸν ἀσεβῶν χῶρον, ἔνθα καὶ κολαζομένους τινὰς μυθολογοῦσιν, Σισύφους καὶ Ταντάλους ̓Ιξίονάς τε καὶ Τιτυούς, πρῶτον μὲν ἀιδίους ὑφιστάμενοι τὰς ψυχάς, ἔπειτα εἰς προτροπὴν ἀρετῆς καὶ κακίας ἀποτροπήν. 2.157. τούς τε γὰρ ἀγαθοὺς γίνεσθαι κατὰ τὸν βίον ἀμείνους ἐλπίδι τιμῆς καὶ μετὰ τὴν τελευτήν, τῶν τε κακῶν ἐμποδίζεσθαι τὰς ὁρμὰς δέει προσδοκώντων, εἰ καὶ λάθοιεν ἐν τῷ ζῆν, μετὰ τὴν διάλυσιν ἀθάνατον τιμωρίαν ὑφέξειν. 2.158. ταῦτα μὲν οὖν ̓Εσσηνοὶ περὶ ψυχῆς θεολογοῦσιν ἄφυκτον δέλεαρ τοῖς ἅπαξ γευσαμένοις τῆς σοφίας αὐτῶν καθιέντες. 2.159. Εἰσὶν δ' ἐν αὐτοῖς οἳ καὶ τὰ μέλλοντα προγινώσκειν ὑπισχνοῦνται, βίβλοις ἱεραῖς καὶ διαφόροις ἁγνείαις καὶ προφητῶν ἀποφθέγμασιν ἐμπαιδοτριβούμενοι: σπάνιον δ' εἴ ποτε ἐν ταῖς προαγορεύσεσιν ἀστοχοῦσιν. 2.161. δοκιμάζοντες μέντοι τριετίᾳ τὰς γαμετάς, ἐπειδὰν τρὶς καθαρθῶσιν εἰς πεῖραν τοῦ δύνασθαι τίκτειν, οὕτως ἄγονται. ταῖς δ' ἐγκύμοσιν οὐχ ὁμιλοῦσιν, ἐνδεικνύμενοι τὸ μὴ δι' ἡδονὴν ἀλλὰ τέκνων χρείαν γαμεῖν. λουτρὰ δὲ ταῖς γυναιξὶν ἀμπεχομέναις ἐνδύματα, καθάπερ τοῖς ἀνδράσιν ἐν περιζώματι. τοιαῦτα μὲν ἔθη τοῦδε τοῦ τάγματος. 2.163. καὶ τὸ μὲν πράττειν τὰ δίκαια καὶ μὴ κατὰ τὸ πλεῖστον ἐπὶ τοῖς ἀνθρώποις κεῖσθαι, βοηθεῖν δὲ εἰς ἕκαστον καὶ τὴν εἱμαρμένην: ψυχήν τε πᾶσαν μὲν ἄφθαρτον, μεταβαίνειν δὲ εἰς ἕτερον σῶμα τὴν τῶν ἀγαθῶν μόνην, τὰς δὲ τῶν φαύλων ἀιδίῳ τιμωρίᾳ κολάζεσθαι. 2.228. Μετελάμβανεν δὲ ταύτην τὴν συμφορὰν ἄλλος λῃστρικὸς θόρυβος. κατὰ γὰρ τὴν Βαιθωρὼ δημοσίαν ὁδὸν Στεφάνου τινὸς δούλου Καίσαρος ἀποσκευὴν κομιζομένην διήρπασαν λῃσταὶ προσπεσόντες. 2.229. Κουμανὸς δὲ περιπέμψας τοὺς ἐκ τῶν πλησίον κωμῶν δεσμώτας ἐκέλευσεν ἀνάγεσθαι πρὸς αὐτόν, ἐπικαλῶν ὅτι μὴ διώξαντες τοὺς λῃστὰς συλλάβοιεν. ἔνθα τῶν στρατιωτῶν τις εὑρὼν ἔν τινι κώμῃ τὸν ἱερὸν νόμον διέρρηξέν τε τὸ βιβλίον καὶ εἰς πῦρ κατέβαλεν. 2.231. ὁ δέ, οὐ γὰρ ἠρέμει τὸ πλῆθος, εἰ μὴ τύχοι παραμυθίας, ἠξίου τε προάγειν τὸν στρατιώτην καὶ διὰ μέσων τῶν αἰτιωμένων ἀπαχθῆναι τὴν ἐπὶ θανάτῳ κελεύει. καὶ ̓Ιουδαῖοι μὲν ἀνεχώρουν. 2.345. “Εἰ μὲν ἑώρων πάντας ὑμᾶς πολεμεῖν ̔Ρωμαίοις ὡρμημένους καὶ μὴ τοῦ δήμου τὸ καθαρώτατον καὶ εἰλικρινέστατον εἰρήνην ἄγειν προῃρημένους, οὔτ' ἂν παρῆλθον εἰς ὑμᾶς οὔτε συμβουλεύειν ἐθάρρησα: περισσὸς γὰρ ὑπὲρ τοῦ τὰ δέοντα ποιεῖν πᾶς λόγος, ὅταν ᾖ τῶν ἀκουόντων πάντων [ἡ] πρὸς τὸ χεῖρον ὁμόνοια. 2.346. ἐπεὶ δὲ τινὰς μὲν ἡλικία τῶν ἐν πολέμῳ κακῶν ἄπειρος, τινὰς δὲ ἐλπὶς ἀλόγιστος ἐλευθερίας, ἐνίους δὲ πλεονεξία τις παροξύνει καὶ τὸ παρὰ τῶν ἀσθενεστέρων, ἐὰν τὰ πράγματα συγχυθῇ, κέρδος, ὅπως αὐτοί τε σωφρονισθέντες μεταβάλωνται καὶ μὴ τῆς ἐνίων κακοβουλίας οἱ ἀγαθοὶ παραπολαύσωσιν, ᾠήθην δεῖν ἐπὶ τὸ αὐτὸ πάντας ὑμᾶς συναγαγὼν εἰπεῖν ἃ νομίζω συμφέρειν. 2.347. θορυβήσῃ δέ μοι μηδείς, ἐὰν μὴ τὰ πρὸς ἡδονὴν ἀκούῃ: τοῖς μὲν γὰρ ἀνηκέστως ἐπὶ τὴν ἀπόστασιν ὡρμημένοις ἔνεστι καὶ μετὰ τὴν ἐμὴν παραίνεσιν ταῦτα φρονεῖν, ἐμοὶ δὲ διαπίπτει καὶ πρὸς τοὺς ἀκούειν ἐθέλοντας ὁ λόγος, ἐὰν μὴ παρὰ πάντων ἡσυχία γένηται. 2.348. οἶδα μὲν οὖν ὅτι πολλοὶ τὰς ἐκ τῶν ἐπιτρόπων ὕβρεις καὶ τὰ τῆς ἐλευθερίας ἐγκώμια τραγῳδοῦσιν, ἐγὼ δὲ πρὶν ἐξετάζειν τίνες ὄντες καὶ τίσιν ἐπιχειρεῖτε πολεμεῖν, πρῶτον διαζεύξω τὴν συμπλοκὴν τῶν προφάσεων. 2.349. εἰ μὲν γὰρ ἀμύνεσθε τοὺς ἀδικοῦντας, τί σεμνύνετε τὴν ἐλευθερίαν; εἰ δὲ τὸ δουλεύειν ἀφόρητον ἡγεῖσθε, περισσὴ πρὸς τοὺς ἡγεμόνας ἡ μέμψις: καὶ γὰρ ἐκείνων μετριαζόντων αἰσχρὸν ὁμοίως τὸ δουλεύειν. 2.351. ὅταν δὲ τῶν μικρῶν ἁμαρτημάτων τοὺς ἐξονειδισμοὺς ποιῆσθε μεγάλους, καθ' ἑαυτῶν τοὺς ὀνειδιζομένους ἀπελέγχετε, καὶ παρέντες τὸ λάθρα καὶ μετ' αἰδοῦς ὑμᾶς βλάπτειν πορθοῦσι φανερῶς. οὐδὲν δὲ οὕτως τὰς πληγὰς ὡς τὸ φέρειν ἀναστέλλει, καὶ τὸ τῶν ἀδικουμένων ἡσύχιον τοῖς ἀδικοῦσι γίνεται διατροπή. 2.352. φέρε δ' εἶναι τοὺς ̔Ρωμαίων ὑπηρέτας ἀνηκέστως χαλεπούς: οὔπω ̔Ρωμαῖοι πάντες ἀδικοῦσιν ὑμᾶς οὐδὲ Καῖσαρ, πρὸς οὓς αἱρεῖσθε τὸν πόλεμον: οὐδὲ γὰρ ἐξ ἐντολῆς ἥκει τις πονηρὸς ἀπ' ἐκείνων, οὐδέ γε τοὺς ὑπὸ τὴν ἀνατολὴν οἱ ἀφ' ἑσπέρας ἐπιβλέπουσιν: ἀλλ' οὐδὲ ἀκούειν ταχέως τὰ ἐντεῦθεν ἐκεῖ ῥᾴδιον. 2.353. ἄτοπον δὲ καὶ δι' ἕνα πολλοῖς καὶ διὰ μικρὰς αἰτίας τηλικούτοις καὶ μηδὲ γινώσκουσιν ἃ μεμφόμεθα πολεμεῖν. 2.354. καὶ τῶν μὲν ἡμετέρων ἐγκλημάτων ταχεῖα γένοιτ' ἂν διόρθωσις: οὔτε γὰρ ὁ αὐτὸς ἐπίτροπος μένει διὰ παντός, καὶ τοὺς διαδεξομένους εἰκὸς ἐλεύσεσθαι μετριωτέρους: κινηθέντα δ' ἅπαξ τὸν πόλεμον οὔτε ἀποθέσθαι ῥᾴδιον δίχα συμφορῶν οὔτε βαστάζειν. 2.355. ἀλλὰ μὴν τό γε νῦν ἐλευθερίας ἐπιθυμεῖν ἄωρον, δέον ὑπὲρ τοῦ μηδὲ ἀποβαλεῖν αὐτὴν ἀγωνίζεσθαι πρότερον: ἡ γὰρ πεῖρα τῆς δουλείας χαλεπή, καὶ περὶ τοῦ μηδ' ἄρξασθαι ταύτης ὁ ἀγὼν δίκαιος. 2.356. ὁ δ' ἅπαξ χειρωθείς, ἔπειτα ἀφιστάμενος, αὐθάδης δοῦλός ἐστιν, οὐ φιλελεύθερος. τότε τοιγαροῦν ἐχρῆν πάνθ' ὑπὲρ τοῦ μὴ δέξασθαι ̔Ρωμαίους ποιεῖν, ὅτε ἐπέβαινεν τῆς χώρας Πομπήιος. 2.357. ἀλλ' οἱ μὲν ἡμέτεροι πρόγονοι καὶ οἱ βασιλεῖς αὐτῶν καὶ χρήμασιν καὶ σώμασιν καὶ ψυχαῖς ἄμεινον ὑμῶν πολλῷ διακείμενοι πρὸς μοῖραν ὀλίγην τῆς ̔Ρωμαίων δυνάμεως οὐκ ἀντέσχον: ὑμεῖς δὲ οἱ τὸ μὲν ὑπακούειν ἐκ διαδοχῆς παρειληφότες, τοῖς πράγμασιν δὲ τῶν πρώτων ὑπακουσάντων τοσοῦτον ἐλαττούμενοι, πρὸς ὅλην ἀνθίστασθε τὴν ̔Ρωμαίων ἡγεμονίαν; 2.358. καὶ ̓Αθηναῖοι μὲν οἱ περὶ τῆς τῶν ̔Ελλήνων ἐλευθερίας παραδόντες ποτὲ καὶ πυρὶ τὴν πόλιν, οἱ τὸν ὑπερήφανον Ξέρξην διὰ γῆς πλεύσαντα καὶ διὰ θαλάσσης ὁδεύσαντα καὶ μὴ χωρούμενον μὲν τοῖς πελάγεσιν, πλατυτέραν δὲ τῆς Εὐρώπης τὴν στρατιὰν ἄγοντα, οἷα δραπέτην ἐπὶ μιᾶς νηὸς διώξαντες, περὶ δὲ τῇ μικρᾷ Σαλαμῖνι τὴν τοσαύτην ̓Ασίαν κλάσαντες νῦν δουλεύουσιν ̔Ρωμαίοις, καὶ τὴν ἡγεμονίδα τῆς ̔Ελλάδος πόλιν διοικεῖ τὰ ἀπὸ τῆς ̓Ιταλίας προστάγματα. 2.359. Λακεδαιμόνιοι δὲ μετὰ Θερμοπύλας καὶ Πλαταιὰς καὶ τὸν ἐρευνήσαντα τὴν ̓Ασίαν ̓Αγησίλαον ἀγαπῶσιν τοὺς αὐτοὺς δεσπότας, 2.361. ἄλλα τε ἔθνη μυρία πλείονος γέμοντα πρὸς ἐλευθερίαν παρρησίας εἴκει: μόνοι δ' ὑμεῖς ἀδοξεῖτε δουλεύειν οἷς ὑποτέτακται τὰ πάντα. ποίᾳ στρατιᾷ ποίοις πεποιθότες ὅπλοις; ποῦ μὲν ὁ στόλος ὑμῖν διαληψόμενος τὰς ̔Ρωμαίων θαλάσσας; ποῦ δ' οἱ ταῖς ἐπιβολαῖς ἐξαρκέσοντες θησαυροί; 2.362. πρὸς Αἰγυπτίους ἄρα καὶ πρὸς ̓́Αραβας οἴεσθε κινεῖν τὸν πόλεμον; οὐ περισκέψεσθε τὴν ̔Ρωμαίων ἡγεμονίαν; οὐ μετρήσετε τὴν ἑαυτῶν ἀσθένειαν; οὐ τὰ μὲν ἡμέτερα καὶ τῶν προσοίκων ἐθνῶν ἡττήθη πολλάκις, ἡ δὲ ἐκείνων ἰσχὺς διὰ τῆς οἰκουμένης ἀνίκητος; 2.363. μᾶλλον δὲ καὶ ταύτης ἐζήτησάν τι πλέον: οὐ γὰρ ἐξήρκεσεν αὐτοῖς ὅλος Εὐφράτης ὑπὸ τὴν ἀνατολὴν οὐδὲ τῶν προσαρκτίων ὁ ̓́Ιστρος ἥ τε μεσημβρινὴ μέχρι τῶν ἀοικήτων ἐρευνηθεῖσα Λιβύη καὶ Γάδειρα πρὸς ἑσπέραν, ἀλλ' ὑπὲρ ὠκεανὸν ἑτέραν ἐζήτησαν οἰκουμένην καὶ μέχρι τῶν ἀνιστορήτων πρότερον Βρεττανῶν διήνεγκαν τὰ ὅπλα. 2.364. τί οὖν; ὑμεῖς πλουσιώτεροι Γαλατῶν, ἰσχυρότεροι Γερμανῶν, ̔Ελλήνων συνετώτεροι, πλείους τῶν κατὰ τὴν οἰκουμένην ἐστὲ πάντων; τί τὸ πεποιθὸς ὑμᾶς κατὰ ̔Ρωμαίων ἐπαίρει; χαλεπὸν τὸ δουλεύειν, ἐρεῖ τις. 2.365. πόσῳ μᾶλλον ̔́Ελλησιν, οἳ τῶν ὑφ' ἡλίῳ πάντων προύχοντες εὐγενείᾳ καὶ τοσαύτην νεμόμενοι χώραν ἓξ ̔Ρωμαίων ὑπείκουσιν ῥάβδοις, τοσαύταις δὲ καὶ Μακεδόνες οἱ δικαιότερον ὑμῶν ὀφείλοντες ἐλευθερίας ἀντιποιεῖσθαι. 2.366. τί δ' αἱ πεντακόσιαι τῆς ̓Ασίας πόλεις; οὐ δίχα φρουρᾶς ἕνα προσκυνοῦσιν ἡγεμόνα καὶ τὰς ὑπατικὰς ῥάβδους; τί χρὴ λέγειν ̔Ηνιόχους τε καὶ Κόλχους καὶ τὸ τῶν Ταύρων φῦλον, Βοσπορανούς τε καὶ τὰ περίοικα τοῦ Πόντου καὶ τῆς Μαιώτιδος ἔθνη; 2.367. παρ' οἷς πρὶν μὲν οὐδ' οἰκεῖος ἐγιγνώσκετο δεσπότης, νῦν δὲ τρισχιλίοις ὁπλίταις ὑποτάσσεται, καὶ τεσσαράκοντα ναῦς μακραὶ τὴν πρὶν ἄπλωτον καὶ ἀγρίαν εἰρηνεύουσι θάλασσαν. 2.368. πόσα Βιθυνία καὶ Καππαδοκία καὶ τὸ Παμφύλιον ἔθνος Λύκιοί τε καὶ Κίλικες ὑπὲρ ἐλευθερίας ἔχοντες εἰπεῖν χωρὶς ὅπλων φορολογοῦνται; τί δαί; Θρᾷκες οἱ πέντε μὲν εὖρος ἑπτὰ δὲ μῆκος ἡμερῶν χώραν διειληφότες, τραχυτέραν τε καὶ πολλῷ τῆς ὑμετέρας ὀχυρωτέραν καὶ βαθεῖ κρυμῷ τοὺς ἐπιστρατεύσοντας ἀνακόπτουσαν, οὐχὶ δισχιλίοις ̔Ρωμαίων ὑπακούουσιν φρουροῖς; 2.369. οἱ δ' ἀπὸ τούτων ̓Ιλλυριοὶ τὴν μέχρι Δαλματίας ἀποτεμνομένην ̓́Ιστρῳ κατοικοῦντες, οὐ δυσὶν μόνοις τάγμασιν ὑπείκουσιν, μεθ' ὧν αὐτοὶ τὰς Δακῶν ἀνακόπτουσιν ὁρμάς; 2.371. ἀλλὰ μὴν εἴ γέ τινας εἰς ἀπόστασιν ὤφειλον ἀφορμαὶ μεγάλαι παροξύνειν, μάλιστα Γαλάτας ἐχρῆν τοὺς οὕτως ὑπὸ τῆς φύσεως τετειχισμένους, ἐξ ἀνατολῆς μὲν ταῖς ̓́Αλπεσιν πρὸς ἄρκτῳ δὲ ̔Ρήνῳ ποταμῷ, μεσημβρινοῖς δὲ τοῖς Πυρηναίοις ὄρεσιν, ὠκεανῷ δὲ πρὸς δυσμῶν. 2.372. ἀλλὰ καίτοι τηλικαῦτα μὲν ἕρκη περιβεβλημένοι, πέντε δὲ καὶ τριακοσίοις πληθύοντες ἔθνεσιν, τὰς δὲ πηγάς, ὡς ἄν τις εἴποι, τῆς εὐδαιμονίας ἐπιχωρίους ἔχοντες καὶ τοῖς ἀγαθοῖς σχεδὸν ὅλην ἐπικλύζοντες τὴν οἰκουμένην, ἀνέχονται ̔Ρωμαίων πρόσοδος ὄντες καὶ ταμιευόμενοι παρ' αὐτῶν τὴν οἰκείαν εὐδαιμονίαν. 2.373. καὶ τοῦθ' ὑπομένουσιν οὐ διὰ φρονημάτων μαλακίαν οὐδὲ δι' ἀγένειαν, οἵ γε διήνεγκαν ὀγδοήκοντα ἔτη πόλεμον ὑπὲρ τῆς ἐλευθερίας, ἀλλὰ μετὰ τῆς δυνάμεως ̔Ρωμαίων καὶ τὴν τύχην καταπλαγέντες, ἥτις αὐτοῖς κατορθοῖ πλείονα τῶν ὅπλων. τοιγαροῦν ὑπὸ χιλίοις καὶ διακοσίοις στρατιώταις δουλεύουσιν, ὧν ὀλίγου δεῖν πλείους ἔχουσι πόλεις. 2.374. οὐδὲ ̓́Ιβηρσιν ὁ γεωργούμενος χρυσὸς εἰς τὸν ὑπὲρ τῆς ἐλευθερίας ἐξήρκεσεν πόλεμον οὐδὲ τὸ τοσοῦτον ἀπὸ ̔Ρωμαίων γῆς καὶ θαλάσσης διάστημα φῦλά τε Λουσιτανῶν καὶ Καντάβρων ἀρειμάνια οὐδὲ γείτων ὠκεανὸς φοβερὰν καὶ τοῖς ἐπιχωρίοις ἄμπωτιν ἐπάγων, 2.375. ἀλλ' ὑπὲρ τὰς ̔Ηρακλείους στήλας ἐκτείναντες τὰ ὅπλα καὶ διὰ νεφῶν ὁδεύσαντες τὰ Πυρηναῖα ὄρη καὶ τούτους ἐδουλώσαντο ̔Ρωμαῖοι: φρουρὰ δ' ἤρκεσεν τῶν οὕτως δυσμάχων καὶ τοσοῦτον ἀπῳκισμένων ἓν τάγμα. 2.376. τίς ὑμῶν οὐκ ἀκοῇ παρείληφεν τὸ Γερμανῶν πλῆθος; ἀλκὴν μὲν γὰρ καὶ μεγέθη σωμάτων εἴδετε δήπου πολλάκις, ἐπεὶ πανταχοῦ ̔Ρωμαῖοι τοὺς τούτων αἰχμαλώτους ἔχουσιν. 2.377. ἀλλ' οὗτοι γῆν μὲν ἄπειρον νεμόμενοι, μείζω δὲ τῶν σωμάτων ἔχοντες τὰ φρονήματα καὶ τὴν μὲν ψυχὴν θανάτου καταφρονοῦσαν, τοὺς δὲ θυμοὺς τῶν ἀγριωτάτων θηρίων σφοδροτέρους, ̔Ρῆνον τῆς ὁρμῆς ὅρον ἔχουσιν καὶ ̔Ρωμαίων ὀκτὼ τάγμασιν δαμαζόμενοι δουλεύουσιν μὲν ἁλόντες, τὸ δ' ὅλον αὐτῶν ἔθνος φυγῇ διασώζεται. 2.378. σκέψασθε δὲ καὶ τὸ Βρεττανῶν τεῖχος οἱ τοῖς ̔Ιεροσολύμων τείχεσιν πεποιθότες: καὶ γὰρ ἐκείνους περιβεβλημένους ὠκεανὸν καὶ τῆς καθ' ἡμᾶς οἰκουμένης οὐκ ἐλάσσονα νῆσον οἰκοῦντας πλεύσαντες ἐδουλώσαντο ̔Ρωμαῖοι, τέσσαρα δὲ τάγματα τὴν τοσαύτην νῆσον φυλάσσει. 2.379. καὶ τί δεῖ πολλὰ λέγειν, ὅπου καὶ Πάρθοι, τὸ πολεμικώτατον φῦλον, τοσούτων ἄρχοντες ἐθνῶν καὶ τηλικαύτην περιβεβλημένοι δύναμιν ὁμήρους πέμπουσιν ̔Ρωμαίοις, καὶ ἔστιν ἐπὶ τῆς ̓Ιταλίας ἰδεῖν ἐν εἰρήνης προφάσει δουλεύουσαν τὴν ἀπὸ τῆς ἀνατολῆς εὐγένειαν. 2.381. οὔτε δὲ Κυρηναῖοι, τὸ Λακώνων γένος, οὔτε Μαρμαρίδαι, τὸ μέχρι τῆς διψάδος ἐκτεταμένον φῦλον, οὔθ' αἱ φοβεραὶ καὶ τοῖς ἀκούουσιν Σύρτεις Νασαμῶνές τε καὶ Μαῦροι καὶ τὸ Νομάδων ἄπειρον πλῆθος τὰς ̔Ρωμαίων ἀνέκοψαν ἀρετάς. 2.382. τὴν δὲ τρίτην τῆς οἰκουμένης μοῖραν, ἧς οὐδὲ ἐξαριθμήσασθαι τὰ ἔθνη ῥᾴδιον, ὁριζομένην ̓Ατλαντικῷ τε πελάγει καὶ στήλαις ̔Ηρακλείοις καὶ μέχρι τῆς ̓Ερυθρᾶς θαλάσσης τοὺς ἀπείρους νέμουσαν Αἰθίοπας ἐχειρώσαντο μὲν ὅλην, 2.383. χωρὶς δὲ τῶν ἐτησίων καρπῶν, οἳ μησὶν ὀκτὼ τὸ κατὰ τὴν ̔Ρώμην πλῆθος τρέφουσιν, καὶ ἔξωθεν παντοίως φορολογοῦνται καὶ ταῖς χρείαις τῆς ἡγεμονίας παρέχουσιν ἑτοίμους τὰς εἰσφοράς, οὐδὲν τῶν ἐπιταγμάτων ὥσπερ ὑμεῖς ὕβριν ἡγούμενοι καίπερ ἑνὸς τάγματος αὐτοῖς παραμένοντος. 2.384. καὶ τί δεῖ πόρρωθεν ὑμῖν τὴν ̔Ρωμαίων ὑποδεικνύναι δύναμιν παρὸν ἐξ Αἰγύπτου τῆς γειτνιώσης, 2.385. ἥτις ἐκτεινομένη μέχρις Αἰθιόπων καὶ τῆς εὐδαίμονος ̓Αραβίας ὅρμος τε οὖσα τῆς ̓Ινδικῆς, πεντήκοντα πρὸς ταῖς ἑπτακοσίαις ἔχουσα μυριάδας ἀνθρώπων δίχα τῶν ̓Αλεξάνδρειαν κατοικούντων, ὡς ἔνεστιν ἐκ τῆς καθ' ἑκάστην κεφαλὴν εἰσφορᾶς τεκμήρασθαι, τὴν ̔Ρωμαίων ἡγεμονίαν οὐκ ἀδοξεῖ, καίτοι πηλίκον ἀποστάσεως κέντρον ἔχουσα τὴν ̓Αλεξάνδρειαν πλήθους τε ἀνδρῶν ἕνεκα καὶ πλούτου πρὸς δὲ μεγέθους: 2.386. μῆκος μέν γε αὐτῆς τριάκοντα σταδίων, εὖρος δ' οὐκ ἔλαττον δέκα, τοῦ δὲ ἐνιαυσιαίου παρ' ὑμῶν φόρου καθ' ἕνα μῆνα πλέον ̔Ρωμαίοις παρέχει καὶ τῶν χρημάτων ἔξωθεν τῇ ̔Ρώμῃ σῖτον μηνῶν τεσσάρων: τετείχισται δὲ πάντοθεν ἢ δυσβάτοις ἐρημίαις ἢ θαλάσσαις ἀλιμένοις ἢ ποταμοῖς ἢ ἕλεσιν. 2.387. ἀλλ' οὐδὲν τούτων ἰσχυρότερον εὑρέθη τῆς ̔Ρωμαίων τύχης, δύο δ' ἐγκαθήμενα τῇ πόλει τάγματα τὴν βαθεῖαν Αἴγυπτον ἅμα τῇ Μακεδόνων εὐγενείᾳ χαλινοῖ. 2.388. τίνας οὖν ἐπὶ τὸν πόλεμον ἐκ τῆς ἀοικήτου παραλήψεσθε συμμάχους; οἱ μὲν γὰρ ἐπὶ τῆς οἰκουμένης πάντες εἰσὶν ̔Ρωμαῖοι, εἰ μή τις ὑπὲρ Εὐφράτην ἐκτείνει τὰς ἐλπίδας καὶ τοὺς ἐκ τῆς ̓Αδιαβηνῆς ὁμοφύλους οἴεται προσαμυνεῖν, 2.389. οἱ δ' οὔτε δι' αἰτίαν ἄλογον τηλικούτῳ πολέμῳ συνεμπλέξουσιν ἑαυτούς, οὔτε βουλευσαμένοις κακῶς ὁ Πάρθος ἐπιτρέψει: πρόνοια γὰρ αὐτῷ τῆς πρὸς ̔Ρωμαίους ἐκεχειρίας, καὶ παραβαίνειν οἰήσεται τὰς σπονδάς, ἄν τις τῶν ὑπ' αὐτὸν ἐπὶ ̔Ρωμαίους ἴῃ. 2.391. σκέψασθε δ' ὡς ὑμῖν τὸ τῆς θρησκείας ἄκρατον, εἰ καὶ πρὸς εὐχειρώτους πολεμοίητε, δυσδιοίκητον, καὶ δι' ἃ μᾶλλον τὸν θεὸν ἐλπίζετε σύμμαχον, ταῦτ' ἀναγκαζόμενοι παραβαίνειν ἀποστρέψετε. 2.392. τηροῦντές γε μὴν τὰ τῶν ἑβδομάδων ἔθη καὶ πρὸς μηδεμίαν πρᾶξιν κινούμενοι ῥᾳδίως ἁλώσεσθε, καθάπερ οἱ πρόγονοι Πομπηίῳ ταύτας μάλιστα τὰς ἡμέρας ἐνεργοὺς ποιησαμένῳ τῆς πολιορκίας, ἐν αἷς ἤργουν οἱ πολιορκούμενοι: 2.393. παραβαίνοντες δὲ ἐν τῷ πολέμῳ τὸν πάτριον νόμον οὐκ οἶδ' ὑπὲρ ὅτου λοιπὸν ποιήσεσθε τὸν ἀγῶνα: σπουδὴ γὰρ ὑμῖν μία τὸ μὴ τῶν πατρίων τι καταλῦσαι. 2.394. πῶς δὲ ἐπικαλέσεσθε τὸ θεῖον πρὸς τὴν ἄμυναν οἱ παραβάντες ἑκουσίως τὴν εἰς αὐτὸ θεραπείαν; ἐπαναιροῦνται δὲ ἕκαστοι πόλεμον ἢ θείᾳ πεποιθότες ἢ ἀνθρωπίνῃ βοηθείᾳ: ὅταν δὲ τὴν παρ' ἀμφοῖν τὸ εἰκὸς ἀποκόπτῃ, φανερὰν ἅλωσιν οἱ πολεμοῦντες αἱροῦνται. 2.395. τί δὴ κωλύει ταῖς ἑαυτῶν χερσὶν διαχρήσασθαι τέκνα καὶ γυναῖκας καὶ τὴν περικαλλεστάτην πατρίδα ταύτην καταφλέξαι; μανέντες γὰρ οὕτως τό γε τῆς ἥττης ὄνειδος κερδήσετε. καλόν, 2.396. ὦ φίλοι, καλόν, ἕως ἔτι ἐν ὅρμῳ τὸ σκάφος προσκέπτεσθαι τὸν μέλλοντα χειμῶνα μηδ' εἰς μέσας τὰς θυέλλας ἀπολουμένους ἀναχθῆναι: τοῖς μὲν γὰρ ἐξ ἀδήλων ἐπιπεσοῦσιν δεινοῖς τὸ γοῦν ἐλεεῖσθαι περίεστιν, ὁ δ' εἰς πρόδηλον ἀπώλειαν ὁρμήσας καὶ προσονειδίζεται. 2.397. πλὴν εἰ μή τις ὑπολαμβάνει κατὰ συνθήκας πολεμήσειν καὶ ̔Ρωμαίους κρατήσαντας ὑμῶν μετριάσειν, ἀλλ' οὐκ εἰς ὑπόδειγμα τῶν ἄλλων ἐθνῶν καταφλέξειν μὲν τὴν ἱερὰν πόλιν, ἀναιρήσειν δὲ πᾶν ὑμῶν τὸ φῦλον: οὐδὲ γὰρ περιλειφθέντες φυγῆς εὑρήσετε τόπον ἁπάντων ἐχόντων ̔Ρωμαίους δεσπότας ἢ δεδοικότων σχεῖν. 2.398. ὁ δὲ κίνδυνος οὐ τῶν ἐνθάδε μόνον, ἀλλὰ καὶ τῶν κατὰ τὰς ἄλλας κατοικούντων πόλεις: οὐ γὰρ ἔστιν ἐπὶ τῆς οἰκουμένης δῆμος ὁ μὴ μοῖραν ἡμετέραν ἔχων. 2.399. οὓς ἅπαντας πολεμησάντων ὑμῶν κατασφάξουσιν οἱ διάφοροι, καὶ δι' ὀλίγων ἀνδρῶν κακοβουλίαν πᾶσα πλησθήσεται πόλις ̓Ιουδαϊκοῦ φόνου. καὶ συγγνώμη μὲν τοῖς τοῦτο πράξασιν: ἂν δὲ μὴ πραχθῇ, λογίσασθε, πῶς πρὸς οὕτω φιλανθρώπους ὅπλα κινεῖν ἀνόσιον. 2.401. μαρτύρομαι δὲ ἐγὼ μὲν ὑμῶν τὰ ἅγια καὶ τοὺς ἱεροὺς ἀγγέλους τοῦ θεοῦ καὶ πατρίδα τὴν κοινήν, ὡς οὐδὲν τῶν σωτηρίων ὑμῖν καθυφηκάμην, ὑμεῖς δὲ βουλευσάμενοι μὲν τὰ δέοντα κοινὴν σὺν ἐμοὶ τὴν εἰρήνην ἕξετε, προαχθέντες δὲ τοῖς θυμοῖς χωρὶς ἐμοῦ κινδυνεύσετε.” 2.409. ἅμα δὲ καὶ κατὰ τὸ ἱερὸν ̓Ελεάζαρος υἱὸς ̓Ανανία τοῦ ἀρχιερέως, νεανίας θρασύτατος, στρατηγῶν τότε τοὺς κατὰ τὴν λατρείαν λειτουργοῦντας ἀναπείθει μηδενὸς ἀλλοτρίου δῶρον ἢ θυσίαν προσδέχεσθαι. τοῦτο δ' ἦν τοῦ πρὸς ̔Ρωμαίους πολέμου καταβολή: τὴν γὰρ ὑπὲρ τούτων θυσίαν Καίσαρος ἀπέρριψαν. 2.491. κατιδόντες δὲ αὐτοὺς οἱ διάφοροι παραχρῆμα ἀνεβόων πολεμίους καὶ κατασκόπους λέγοντες: ἔπειτα ἀναπηδήσαντες ἐπέβαλλον τὰς χεῖρας αὐτοῖς. οἱ μὲν οὖν λοιποὶ φεύγοντες διεσπάρησαν, τρεῖς δὲ ἄνδρας συλλαβόντες ἔσυρον ὡς ζῶντας καταφλέξοντες. 2.559. Κἀν τούτῳ Δαμασκηνοὶ τὴν τῶν ̔Ρωμαίων φθορὰν πυθόμενοι τοὺς παρ' ἑαυτοῖς ̓Ιουδαίους ἀνελεῖν ἐσπούδασαν. 2.561. διὸ μέγιστος αὐτοῖς ἀγὼν ἐγένετο λαθεῖν ἐκείνας. τοὺς δὲ ̓Ιουδαίους ὡς ἂν ἐν στενῷ χωρίῳ τὸν ἀριθμὸν μυρίους καὶ πεντακοσίους πάντας ἀνόπλους ἐπελθόντες ὑπὸ μίαν ὥραν ἀδεῶς ἀπέσφαξαν. 2.651. ̓Ανάνῳ γε μὴν φροντὶς ἦν κατὰ μικρὸν ἀφισταμένῳ τῶν εἰς τὸν πόλεμον παρασκευῶν κάμψαι πρὸς τὸ συμφέρον τούς τε στασιαστὰς καὶ τὴν τῶν κληθέντων ζηλωτῶν ἀφροσύνην, ἡττήθη δὲ τῆς βίας, κἀν τοῖς ἑξῆς οἵου τέλους ἔτυχεν δηλώσομεν. 3.361. Δείσας δὲ τὴν ἔφοδον ὁ ̓Ιώσηπος καὶ προδοσίαν ἡγούμενος εἶναι τῶν τοῦ θεοῦ προσταγμάτων, εἰ προαποθάνοι τῆς διαγγελίας, ἤρχετο πρὸς αὐτοὺς φιλοσοφεῖν ἐπὶ τῆς ἀνάγκης: 3.362. “τί γὰρ τοσοῦτον, ἔφη, σφῶν αὐτῶν, ἑταῖροι, φονῶμεν; ἢ τί τὰ φίλτατα διαστασιάζομεν, σῶμα καὶ ψυχήν; ἠλλάχθαι τις ἐμέ φησιν. 3.363. ἀλλ' οἴδασιν ̔Ρωμαῖοι τοῦτό γε. καλὸν ἐν πολέμῳ θνήσκειν, ἀλλὰ πολέμου νόμῳ, τουτέστιν ὑπὸ τῶν κρατούντων. 3.364. εἰ μὲν οὖν τὸν ̔Ρωμαίων ἀποστρέφομαι σίδηρον, ἄξιος ἀληθῶς εἰμι τοὐμοῦ ξίφους καὶ χειρὸς τῆς ἐμῆς: εἰ δ' ἐκείνους εἰσέρχεται φειδὼ πολεμίου, πόσῳ δικαιότερον ἂν ἡμᾶς ἡμῶν αὐτῶν εἰσέλθοι; καὶ γὰρ ἠλίθιον ταῦτα δρᾶν σφᾶς αὐτούς, περὶ ὧν πρὸς ἐκείνους διιστάμεθα. 3.365. καλὸν γὰρ ὑπὲρ τῆς ἐλευθερίας ἀποθνήσκειν: φημὶ κἀγώ, μαχομένους μέντοι, καὶ ὑπὸ τῶν ἀφαιρουμένων αὐτήν. νῦν δ' οὔτ' εἰς μάχην ἀντιάζουσιν ἡμῖν οὔτ' ἀναιροῦσιν ἡμᾶς: δειλὸς δὲ ὁμοίως ὅ τε μὴ βουλόμενος θνήσκειν ὅταν δέῃ καὶ ὁ βουλόμενος, ὅταν μὴ δέῃ. 3.366. τί δὲ καὶ δεδοικότες πρὸς ̔Ρωμαίους οὐκ ἄνιμεν; 3.367. ἆρ' οὐχὶ θάνατον; εἶθ' ὃν δεδοίκαμεν ἐκ τῶν ἐχθρῶν ὑποπτευόμενον ἑαυτοῖς βέβαιον ἐπιστήσομεν; ἀλλὰ δουλείαν, ἐρεῖ τις. πάνυ γοῦν νῦν ἐσμὲν ἐλεύθεροι. 3.368. γενναῖον γὰρ ἀνελεῖν ἑαυτόν, φήσει τις. οὐ μὲν οὖν, ἀλλ' ἀγενέστατον, ὡς ἔγωγε καὶ κυβερνήτην ἡγοῦμαι δειλότατον, ὅστις χειμῶνα δεδοικὼς πρὸ τῆς θυέλλης ἐβάπτισεν ἑκὼν τὸ σκάφος. 3.369. ἀλλὰ μὴν ἡ αὐτοχειρία καὶ τῆς κοινῆς ἁπάντων ζῴων φύσεως ἀλλότριον καὶ πρὸς τὸν κτίσαντα θεὸν ἡμᾶς ἐστιν ἀσέβεια. 3.371. τὸν δὲ θεὸν οὐκ οἴεσθε ἀγανακτεῖν, ὅταν ἄνθρωπος αὐτοῦ τὸ δῶρον ὑβρίζῃ; καὶ γὰρ εἰλήφαμεν παρ' ἐκείνου τὸ εἶναι καὶ τὸ μηκέτι εἶναι πάλιν ἐκείνῳ δίδομεν. 3.372. τὰ μέν γε σώματα θνητὰ πᾶσιν καὶ ἐκ φθαρτῆς ὕλης δεδημιούργηται, ψυχὴ δὲ ἀθάνατος ἀεὶ καὶ θεοῦ μοῖρα τοῖς σώμασιν ἐνοικίζεται: εἶτ' ἐὰν μὲν ἀφανίσῃ τις ἀνθρώπου παρακαταθήκην ἢ διαθῆται κακῶς, πονηρὸς εἶναι δοκεῖ καὶ ἄπιστος, εἰ δέ τις τοῦ σφετέρου σώματος ἐκβάλλει τὴν παρακαταθήκην τοῦ θεοῦ, λεληθέναι δοκεῖ τὸν ἀδικούμενον; 3.373. καὶ κολάζειν μὲν τοὺς ἀποδράντας οἰκέτας δίκαιον νενόμισται κἂν πονηροὺς καταλείπωσι δεσπότας, αὐτοὶ δὲ κάλλιστον δεσπότην ἀποδιδράσκοντες τὸν θεὸν οὐ δοκοῦμεν ἀσεβεῖν; 3.374. ἆρ' οὐκ ἴστε ὅτι τῶν μὲν ἐξιόντων τοῦ βίου κατὰ τὸν τῆς φύσεως νόμον καὶ τὸ ληφθὲν παρὰ τοῦ θεοῦ χρέος ἐκτινύντων, ὅταν ὁ δοὺς κομίσασθαι θέλῃ, κλέος μὲν αἰώνιον, οἶκοι δὲ καὶ γενεαὶ βέβαιοι, καθαραὶ δὲ καὶ ἐπήκοοι μένουσιν αἱ ψυχαί, χῶρον οὐράνιον λαχοῦσαι τὸν ἁγιώτατον, ἔνθεν ἐκ περιτροπῆς αἰώνων ἁγνοῖς πάλιν ἀντενοικίζονται σώμασιν: 3.375. ὅσοις δὲ καθ' ἑαυτῶν ἐμάνησαν αἱ χεῖρες, τούτων ᾅδης μὲν δέχεται τὰς ψυχὰς σκοτεινότερος, ὁ δὲ τούτων πατὴρ θεὸς εἰς ἐγγόνους τιμωρεῖται τοὺς τῶν πατέρων ὑβριστάς. 3.376. διὰ τοῦτο μεμίσηται παρὰ θεῷ τοῦτο καὶ παρὰ τῷ σοφωτάτῳ κολάζεται νομοθέτῃ: 3.377. τοὺς γοῦν ἀναιροῦντας ἑαυτοὺς παρὰ μὲν ἡμῖν μέχρις ἡλίου δύσεως ἀτάφους ἐκρίπτειν ἔκριναν καίτοι καὶ πολεμίους θάπτειν θεμιτὸν ἡγούμενοι, 3.378. παρ' ἑτέροις δὲ καὶ τὰς δεξιὰς τῶν τοιούτων νεκρῶν ἀποκόπτειν ἐκέλευσαν, αἷς ἐστρατεύσαντο καθ' ἑαυτῶν, ἡγούμενοι καθάπερ τὸ σῶμα τῆς ψυχῆς ἀλλότριον, οὕτως καὶ τὴν χεῖρα τοῦ σώματος. 3.379. καλὸν οὖν, ἑταῖροι, δίκαια φρονεῖν καὶ μὴ ταῖς ἀνθρωπίναις συμφοραῖς προσθεῖναι τὴν εἰς τὸν κτίσαντα ἡμᾶς δυσσέβειαν. 3.381. οὐ μεταβήσομαι δ' ἐγὼ εἰς τὴν τῶν πολεμίων τάξιν, ἵν' ἐμαυτοῦ προδότης γένωμαι: καὶ γὰρ ἂν εἴην πολὺ τῶν αὐτομολούντων πρὸς τοὺς πολεμίους ἠλιθιώτερος, εἴ γ' ἐκεῖνοι μὲν ἐπὶ σωτηρίᾳ τοῦτο πράττουσιν, ἐγὼ δὲ ἐπὶ ἀπωλείᾳ, καί γε τῇ ἐμαυτοῦ. 3.382. τὴν μέντοι ̔Ρωμαίων ἐνέδραν εὔχομαι: μετὰ γὰρ δεξιὰν ἀναιρούμενος ὑπ' αὐτῶν εὔθυμος τεθνήξομαι, τὴν τῶν ψευσαμένων ἀπιστίαν νίκης μείζονα ἀποφέρων παραμυθίαν.” 3.522. Οὐεσπασιανὸς δέ, ἐπεὶ παρεσκευάσθησαν αἱ σχεδίαι, τῆς δυνάμεως ἐπιβήσας ὅσον ᾤετο τοῖς κατὰ τὴν λίμνην ἀνταρκέσειν ἐπανήγετο. τοῖς δὲ συνελαυνομένοις οὔτ' ἐπὶ γῆν διαφεύγειν ἦν ἐκπεπολεμωμένων πάντων οὔτ' ἐξ ἴσου διαναυμαχεῖν: 3.523. τά τε γὰρ σκάφη μικρὰ ὄντα καὶ λῃστρικὰ πρὸς τὰς σχεδίας ἦν ἀσθενῆ, καὶ καθ' ἕκαστον ἐμπλέοντες ὀλίγοι πρὸς ἀθρόους ἐφεστῶτας τοὺς ̔Ρωμαίους ἐγγίζειν ἐδεδοίκεισαν. 3.524. ὅμως δ' οὖν ἐκπεριπλέοντες τὰς σχεδίας, ἔστιν δ' ὅπου καὶ πλησιάζοντες, πόρρωθεν τοὺς ̔Ρωμαίους ἔβαλλον λίθοις καὶ παραξύοντες ἐγγύθεν ἔπαιον. 3.525. ἐκακοῦντο δ' αὐτοὶ πλέον κατ' ἀμφότερα: ταῖς τε γὰρ χερμάσιν οὐδὲν δρῶντες ὅτι μὴ κτύπον ἐπάλληλον, εἰς γὰρ πεφραγμένους ἔβαλλον, ἐφικτοὶ τοῖς ̔Ρωμαίων ἐγίνοντο βέλεσιν, καὶ πλησιάζειν τολμῶντες πρὶν δρᾶσαί τι παθεῖν ἔφθανον καὶ σὺν αὐτοῖς ἐβαπτίζοντο τοῖς σκάφεσιν. 3.526. τῶν δὲ διεκπαίειν πειρωμένων πολλοὺς μὲν ἐφικνούμενοι κοντοῖς διέπειρον, οὓς δὲ ξιφήρεις ἐπιπηδῶντες εἰς τὰ σκάφη, τινὰς δὲ συντρεχούσαις ταῖς σχεδίαις ἐναποληφθέντας μέσους εἷλον ἅμα ταῖς ἁλιάσιν. 3.527. τῶν δὲ βαπτισθέντων τοὺς ἀνανεύοντας ἢ βέλος ἔφθανεν ἢ σχεδία κατελάμβανεν, καὶ προσβαίνειν ὑπ' ἀμηχανίας εἰς τοὺς ἐχθροὺς πειρωμένων ἢ κεφαλὰς ἢ χεῖρας ἀπέκοπτον οἱ ̔Ρωμαῖοι. 3.528. πολλή τε ἦν αὐτῶν καὶ ποικίλη φθορὰ πανταχοῦ, μέχρι τραπέντες εἰς γῆν ἐξεώσθησαν οἱ λοιποὶ κεκυκλωμένων αὐτοῖς τῶν ἁλιάδων. 3.529. ἐκχεόμενοι δὲ πολλοὶ μὲν ἐν αὐτῇ κατηκοντίζοντο τῇ λίμνῃ, πολλοὺς δ' ἐκπηδήσαντας οἱ ̔Ρωμαῖοι διέφθειραν ἐπὶ γῆς. ἦν δ' ἰδεῖν κεκερασμένην μὲν αἵματι, πεπληρωμένην δὲ νεκρῶν τὴν λίμνην ἅπασαν: διεσώθη γὰρ οὐδείς. 3.531. τοῦτο μὲν ἐκείνης τῆς ναυμαχίας τὸ τέλος, ἀπέθανον δὲ σὺν τοῖς ἐπὶ τῆς πόλεως πρότερον πεσοῦσιν ἑξακισχίλιοι ἑπτακόσιοι. 4.161. τοῦτο γὰρ αὑτοὺς ἐκάλεσαν ὡς ἐπ' ἀγαθοῖς ἐπιτηδεύμασιν ἀλλ' οὐχὶ ζηλώσαντες τὰ κάκιστα τῶν ἔργων [καὶ] ὑπερβαλλόμενοι. 4.183. γενηθέντας δέ τινας ἐν τῇδε τῇ χώρᾳ καὶ τραφέντας ὑπὸ τοῖς ἡμετέροις ἔθεσι καὶ ̓Ιουδαίους καλουμένους ἐμπεριπατεῖν μέσοις τοῖς ἁγίοις θερμὰς ἔτι τὰς χεῖρας ἐξ ὁμοφύλων ἔχοντας φόνων; 4.201. καὶ τοὺς μὲν ἀπὸ τοῦ δήμου διεκόμιζον εἰς τὰς οἰκίας οἱ προσήκοντες, ὁ δὲ βληθεὶς τῶν ζηλωτῶν εἰς τὸ ἱερὸν ἀνῄει καθαιμάσσων τὸ θεῖον ἔδαφος: καὶ μόνον ἄν τις εἴποι τὸ ἐκείνων αἷμα μιᾶναι τὰ ἅγια. 4.323. ἀλλ' οἶμαι κατακρίνας ὁ θεὸς ὡς μεμιασμένης τῆς πόλεως ἀπώλειαν καὶ πυρὶ βουλόμενος ἐκκαθαρθῆναι τὰ ἅγια τοὺς ἀντεχομένους αὐτῶν καὶ φιλοστοργοῦντας περιέκοπτεν. 4.388. ἦν γὰρ δή τις παλαιὸς λόγος ἀνδρῶν † ἔνθα τότε τὴν πόλιν ἁλώσεσθαι καὶ καταφλέξεσθαι τὸ ἁγιώτατον νόμῳ πολέμου, στάσις ἐὰν κατασκήψῃ καὶ χεῖρες οἰκεῖαι προμιάνωσι τὸ τοῦ θεοῦ τέμενος: οἷς οὐκ ἀπιστήσαντες οἱ ζηλωταὶ διακόνους αὑτοὺς ἐπέδοσαν. 4.468. τῶν δὲ φοινίκων ἐπαρδομένων γένη πολλὰ ταῖς γεύσεσι καὶ ταῖς παρηγορίαις διάφορα: τούτων οἱ πιότεροι πατούμενοι καὶ μέλι δαψιλὲς ἀνιᾶσιν οὐ πολλῷ τοῦ λοιποῦ χεῖρον. 5.17. καὶ πολλοὶ σπεύσαντες ἀπὸ γῆς περάτων περὶ τὸν διώνυμον καὶ πᾶσιν ἀνθρώποις χῶρον ἅγιον πρὸ τῶν θυμάτων ἔπεσον αὐτοὶ καὶ τὸν ̔́Ελλησι πᾶσι καὶ βαρβάροις σεβάσμιον βωμὸν κατέσπεισαν ἰδίῳ φόνῳ, 5.17. ὁ δὲ τρίτος πύργος ἡ Μαριάμμη, τοῦτο γὰρ ἡ βασιλὶς ἐκαλεῖτο, μέχρι μὲν εἴκοσι πηχῶν ναστὸς ἦν, εἴκοσι δὲ πήχεις εἰς εὖρος διέβαινε καὶ μῆκος ἴσον, 5.18. νεκροῖς δ' ἐπιχωρίοις ἀλλόφυλοι καὶ ἱερεῦσι βέβηλοι συνεφύροντο, καὶ παντοδαπῶν αἷμα πτωμάτων ἐν τοῖς θείοις περιβόλοις ἐλιμνάζετο. 5.18. περίστοα δὲ δι' ἀλλήλων ἐν κύκλῳ πολλά, καὶ στῦλοι πρὸς ἑκάστῳ διάφοροι, τά γε μὴν τούτων ὕπαιθρα πάντα χλοερά, 5.19. τί τηλικοῦτον, ὦ τλημονεστάτη πόλις, πέπονθας ὑπὸ ̔Ρωμαίων, οἵ σου τὰ ἐμφύλια μύση πυρὶ καθαροῦντες εἰσῆλθον: θεοῦ μὲν γὰρ οὔτε ἦς ἔτι χῶρος οὔτε μένειν ἐδύνασο, τάφος οἰκείων γενομένη σωμάτων καὶ πολέμου τὸν ναὸν ἐμφυλίου ποιήσασα πολυάνδριον: δύναιο δ' ἂν γενέσθαι πάλιν ἀμείνων, εἴγε ποτὲ τὸν πορθήσαντα θεὸν ἐξιλάσῃ. 5.19. ̓͂Ην δὲ ἄξια τῶν τηλικούτων θεμελίων καὶ τὰ ὑπὲρ αὐτῶν ἔργα διπλαῖ μὲν γὰρ αἱ στοαὶ πᾶσαι, κίονες δ' αὐταῖς εἰκοσιπέντε πηχῶν τὸ ὕψος ἐφεστήκεσαν μονόλιθοι λευκοτάτης μαρμάρου, κεδρίνοις δὲ φατνώμασιν ὠρόφωντο. 5.362. Οὗτος περιιὼν τὸ τεῖχος καὶ πειρώμενος ἔξω τε βέλους εἶναι καὶ ἐν ἐπηκόῳ, πολλὰ κατηντιβόλει φείσασθαι μὲν αὑτῶν καὶ τοῦ δήμου, φείσασθαι δὲ τῆς πατρίδος καὶ τοῦ ἱεροῦ μηδὲ γενέσθαι πρὸς ταῦτα τῶν ἀλλοφύλων ἀπαθεστέρους. 5.363. ̔Ρωμαίους μέν γε τοὺς μὴ μετέχοντας ἐντρέπεσθαι τὰ τῶν πολεμίων ἅγια καὶ μέχρι νῦν τὰς χεῖρας ἐπέχειν, τοὺς δ' ἐντραφέντας αὐτοῖς κἂν περισωθῇ μόνους ἕξοντας ὡρμῆσθαι πρὸς ἀπώλειαν αὐτῶν. 5.364. ἦ μὴν τὰ καρτερώτερα μὲν αὐτῶν ὁρᾶν τείχη πεπτωκότα, λειπόμενον δὲ τὸ τῶν ἑαλωκότων ἀσθενέστερον: γινώσκειν δὲ τὴν ̔Ρωμαίων ἰσχὺν ἀνυπόστατον καὶ τὸ δουλεύειν τούτοις οὐκ ἀπείρατον αὐτοῖς. 5.365. εἰ γὰρ δὴ καὶ πολεμεῖν ὑπὲρ ἐλευθερίας καλόν, χρῆναι τὸ πρῶτον: τὸ δ' ἅπαξ ὑποπεσόντας καὶ μακροῖς εἴξαντας χρόνοις ἔπειτα ἀποσείεσθαι τὸν ζυγὸν δυσθανατούντων, οὐ φιλελευθέρων εἶναι. 5.366. δεῖν μέντοι καὶ δεσπότας ἀδοξεῖν ταπεινοτέρους, οὐχ οἷς ὑποχείρια τὰ πάντα. τί γὰρ ̔Ρωμαίους διαπεφευγέναι, πλὴν εἰ μή τι διὰ θάλπος ἢ κρύος ἄχρηστον; 5.367. μεταβῆναι γὰρ πρὸς αὐτοὺς πάντοθεν τὴν τύχην, καὶ κατὰ ἔθνος τὸν θεὸν ἐμπεριάγοντα τὴν ἀρχὴν νῦν ἐπὶ τῆς ̓Ιταλίας εἶναι. νόμον γε μὴν ὡρίσθαι καὶ παρὰ θηρσὶν ἰσχυρότατον καὶ παρὰ ἀνθρώποις, εἴκειν τοῖς δυνατωτέροις καὶ τὸ κρατεῖν παρ' οἷς ἀκμὴ τῶν ὅπλων εἶναι. 5.368. διὰ τοῦτο καὶ τοὺς προγόνους αὐτῶν καὶ ταῖς ψυχαῖς καὶ τοῖς σώμασιν ἔτι δὲ καὶ ταῖς ἄλλαις ἀφορμαῖς ἀμείνους ὄντας εἶξαι ̔Ρωμαίοις, οὐκ ἂν εἰ μὴ τὸν θεὸν ᾔδεσαν σὺν αὐτοῖς τοῦθ' ὑπομείναντας. 5.369. αὐτοὺς δὲ τίνι καὶ πεποιθότας ἀντέχειν, ἑαλωκυίας μὲν ἐκ πλείστου τῆς πόλεως μέρους, τῶν δ' ἔνδον, εἰ καὶ τὰ τείχη παρέμενεν, ἁλώσεως χεῖρον διακειμένων; 5.371. εἰ γὰρ δὴ καὶ παύσαιντο ̔Ρωμαῖοι τῆς πολιορκίας μηδ' ἐπιπίπτοιεν τῇ πόλει ξιφήρεις, αὐτοῖς γε τὸν ἄμαχον πόλεμον ἔνδον παρακαθῆσθαι καθ' ἑκάστην ὥραν τρεφόμενον, εἰ μὴ καὶ πρὸς τὸν λιμὸν ἆραι τὰ ὅπλα καὶ μάχεσθαι δύνανται μόνοι τε καὶ παθῶν ἐπικρατεῖν. 5.372. προσετίθει δὲ ὡς καλὸν πρὸ ἀνηκέστου συμφορᾶς μεταβαλέσθαι καὶ πρὸς τὸ σωτήριον ἕως ἔξεστι ῥέψαι: καὶ γὰρ οὐδὲ μνησικακήσειν αὐτοῖς ̔Ρωμαίους τῶν γεγενημένων, εἰ μὴ μέχρι τέλους ἀπαυθαδίσαιντο: φύσει τε γὰρ ἐν τῷ κρατεῖν ἡμέρους εἶναι καὶ πρὸ τῶν θυμῶν θήσεσθαι τὸ συμφέρον. 5.373. τοῦτο δ' εἶναι μήτε τὴν πόλιν ἀνδρῶν κενὴν μήτε τὴν χώραν ἔρημον ἔχειν. διὸ καὶ νῦν Καίσαρα βούλεσθαι δεξιὰν αὐτοῖς παρασχεῖν: οὐ γὰρ ἂν σῶσαί τινα βίᾳ λαβόντα τὴν πόλιν, καὶ μάλιστα μηδ' ἐν ἐσχάταις συμφοραῖς ὑπακουσάντων παρακαλοῦντι. 5.374. τοῦ γε μὴν ταχέως τὸ τρίτον τεῖχος ἁλώσεσθαι τὰ προεαλωκότα πίστιν εἶναι: κἂν ἄρρηκτον δὲ ᾖ τὸ ἔρυμα, τὸν λιμὸν ὑπὲρ ̔Ρωμαίων αὐτοῖς μαχεῖσθαι. 5.375. Ταῦτα τὸν ̓Ιώσηπον παραινοῦντα πολλοὶ μὲν ἔσκωπτον ἀπὸ τοῦ τείχους, πολλοὶ δ' ἐβλασφήμουν, ἔνιοι δ' ἔβαλλον. ὁ δ' ὡς ταῖς φανεραῖς οὐκ ἔπειθε συμβουλίαις, ἐπὶ τὰς ὁμοφύλους μετέβαινεν ἱστορίας “ἆ δειλοί, 5.376. βοῶν, καὶ τῶν ἰδίων ἀμνήμονες συμμάχων, ὅπλοις καὶ χερσὶ πολεμεῖτε ̔Ρωμαίοις; τίνα γὰρ ἄλλον οὕτως ἐνικήσαμεν; 5.377. πότε δ' οὐ θεὸς ὁ κτίσας ἂν ἀδικῶνται ̓Ιουδαίων ἔκδικος; οὐκ ἐπιστραφέντες ὄψεσθε πόθεν ὁρμώμενοι μάχεσθε καὶ πηλίκον ἐμιάνατε σύμμαχον; οὐκ ἀναμνήσεσθε πατέρων ἔργα δαιμόνια, καὶ τὸν ἅγιον τόνδε χῶρον ἡλίκους ἡμῖν πάλαι πολέμους καθεῖλεν; 5.378. ἐγὼ μὲν φρίττω τὰ ἔργα τοῦ θεοῦ λέγων εἰς ἀναξίους ἀκοάς: ἀκούετε δ' ὅμως, ἵνα γνῶτε μὴ μόνον ̔Ρωμαίοις πολεμοῦντες ἀλλὰ καὶ τῷ θεῷ. 5.379. βασιλεὺς ὁ τότε Νεχαὼς Αἰγυπτίων, ὁ δ' αὐτὸς ἐκαλεῖτο καὶ Φαραώ, μυρίᾳ χειρὶ καταβὰς ἥρπασε Σάρραν βασιλίδα, τὴν μητέρα τοῦ γένους ἡμῶν. 5.381. οὐ μετὰ μίαν ἑσπέραν ἄχραντος μὲν ἡ βασίλισσα ἀνεπέμφθη πρὸς τὸν ἄνδρα, προσκυνῶν δὲ τὸν ὑφ' ὑμῶν αἱμαχθέντα χῶρον ὁμοφύλῳ φόνῳ καὶ τρέμων ἀπὸ τῶν ἐν νυκτὶ φαντασμάτων ἔφευγεν ὁ Αἰγύπτιος, ἀργύρῳ δὲ καὶ χρυσῷ τοὺς θεοφιλεῖς ̔Εβραίους ἐδωρεῖτο; 5.382. εἴπω τὴν εἰς Αἴγυπτον μετοικίαν τῶν πατέρων; οὐ τυραννούμενοι καὶ βασιλεῦσιν ἀλλοφύλοις ὑποπεπτωκότες τετρακοσίοις ἔτεσι παρὸν ὅπλοις ἀμύνεσθαι καὶ χερσὶ σφᾶς αὐτοὺς ἐπέτρεψαν τῷ θεῷ; 5.383. τίς οὐκ οἶδεν τὴν παντὸς θηρίου καταπλησθεῖσαν Αἴγυπτον καὶ πάσῃ φθαρεῖσαν νόσῳ, τὴν ἄκαρπον [γῆν], τὸν ἐπιλείποντα Νεῖλον, τὰς ἐπαλλήλους δέκα πληγάς, τοὺς διὰ ταῦτα μετὰ φρουρᾶς προπεμπομένους πατέρας ἡμῶν ἀναιμάκτους ἀκινδύνους, οὓς ὁ θεὸς αὑτῷ νεωκόρους ἦγεν; 5.384. ἀλλὰ τὴν ὑπὸ Σύρων ἁρπαγεῖσαν ἁγίαν ἡμῖν λάρνακα οὐκ ἐστέναξε μὲν ἡ Παλαιστίνη καὶ Δαγὼν τὸ ξόανον, ἐστέναξε δὲ πᾶν τὸ τῶν ἁρπασαμένων ἔθνος, 5.385. σηπόμενοι δὲ τὰ κρυπτὰ τοῦ σώματος καὶ δι' αὐτῶν τὰ σπλάγχνα μετὰ τῶν σιτίων καταφέροντες, χερσὶ ταῖς λῃσαμέναις ἀνεκόμισαν κυμβάλων καὶ τυμπάνων ἤχῳ καὶ πᾶσι μειλικτηρίοις ἱλασκόμενοι τὸ ἅγιον; 5.386. θεὸς ἦν ὁ ταῦτα πατράσιν ἡμετέροις στρατηγῶν, ὅτι τὰς χεῖρας καὶ τὰ ὅπλα παρέντες αὐτῷ κρῖναι τὸ ἔργον ἐπέτρεψαν. 5.387. βασιλεὺς ̓Ασσυρίων Σενναχηρεὶμ ὅτε πᾶσαν τὴν ̓Ασίαν ἐπισυρόμενος τήνδε περιεστρατοπεδεύσατο τὴν πόλιν, ἆρα χερσὶν ἀνθρωπίναις ἔπεσεν; 5.388. οὐχ αἱ μὲν ἀπὸ τῶν ὅπλων ἠρεμοῦσαι ἐν προσευχαῖς ἦσαν, ἄγγελος δὲ τοῦ θεοῦ μιᾷ νυκτὶ τὴν ἄπειρον στρατιὰν ἐλυμήνατο, καὶ μεθ' ἡμέραν ἀναστὰς ὁ ̓Ασσύριος ὀκτωκαίδεκα μυριάδας ἐπὶ πεντακισχιλίοις νεκρῶν εὗρε, μετὰ δὲ τῶν καταλειπομένων ἀνόπλους καὶ μὴ διώκοντας ̔Εβραίους ἔφυγεν; 5.389. ἴστε καὶ τὴν ἐν Βαβυλῶνι δουλείαν, ἔνθα μετανάστης ὁ λαὸς ὢν ἔτεσιν ἑβδομήκοντα οὐ πρότερον εἰς ἐλευθερίαν ἀνεχαίτισεν ἢ Κῦρον τοῦτο χαρίσασθαι τῷ θεῷ: προυπέμφθησαν γοῦν ὑπ' αὐτοῦ, καὶ πάλιν τὸν αὑτῶν σύμμαχον ἐνεωκόρουν. 5.391. τοῦτο μέν, ἡνίκα βασιλεὺς Βαβυλωνίων ἐπολιόρκει ταύτην τὴν πόλιν, συμβαλὼν Σεδεκίας ὁ ἡμέτερος βασιλεὺς παρὰ τὰς ̔Ιερεμίου προφητείας αὐτός τε ἑάλω καὶ τὸ ἄστυ μετὰ τοῦ ναοῦ κατασκαπτόμενον εἶδε: καίτοι πόσῳ μετριώτερος ὁ μὲν βασιλεὺς ἐκεῖνος τῶν ὑμετέρων ἡγεμόνων ἦν, ὁ δ' ὑπ' αὐτῷ λαὸς ὑμῶν. 5.392. βοῶντα γοῦν τὸν ̔Ιερεμίαν, ὡς ἀπέχθοιντο μὲν τῷ θεῷ διὰ τὰς εἰς αὐτὸν πλημμελείας, ἁλώσοιντο δ' εἰ μὴ παραδοῖεν τὴν πόλιν, οὔθ' ὁ βασιλεὺς οὔθ' ὁ δῆμος ἀνεῖλεν. 5.393. ἀλλ' ὑμεῖς, ἵν' ἐάσω τἄνδον, οὐ γὰρ ἂν ἑρμηνεῦσαι δυναίμην τὰς παρανομίας ὑμῶν ἀξίως, ἐμὲ τὸν παρακαλοῦντα πρὸς σωτηρίαν ὑμᾶς βλασφημεῖτε καὶ βάλλετε, παροξυνόμενοι πρὸς τὰς ὑπομνήσεις τῶν ἁμαρτημάτων καὶ μηδὲ τοὺς λόγους φέροντες ὧν τἆργα δρᾶτε καθ' ἡμέραν. 5.394. τοῦτο δ', ἡνίκα ̓Αντιόχου τοῦ κληθέντος ̓Επιφανοῦς προσκαθεζομένου τῇ πόλει πολλὰ πρὸς τὸ θεῖον ἐξυβρικότος, οἱ πρόγονοι μετὰ τῶν ὅπλων προῆλθον, αὐτοὶ μὲν ἀπεσφάγησαν ἐν τῇ μάχῃ, διηρπάγη δὲ τὸ ἄστυ τοῖς πολεμίοις, ἠρημώθη δ' ἔτη τρία καὶ μῆνας ἓξ τὸ ἅγιον. καὶ τί δεῖ τἆλλα λέγειν; 5.395. ἀλλὰ ̔Ρωμαίους τίς ἐστρατολόγησε κατὰ τοῦ ἔθνους; οὐχ ἡ τῶν ἐπιχωρίων ἀσέβεια; πόθεν δ' ἠρξάμεθα δουλείας; 5.396. ἆρ' οὐχὶ ἐκ στάσεως τῶν προγόνων, ὅτε ἡ ̓Αριστοβούλου καὶ ̔Υρκανοῦ μανία καὶ πρὸς ἀλλήλους ἔρις Πομπήιον ἐπήγαγεν τῇ πόλει καὶ ̔Ρωμαίοις ὑπέταξεν ὁ θεὸς τοὺς οὐκ ἀξίους ἐλευθερίας; 5.397. τρισὶ γοῦν μησὶ πολιορκηθέντες ἑαυτοὺς παρέδοσαν, οὔθ' ἁμαρτόντες εἰς τὰ ἅγια καὶ τοὺς νόμους ἡλίκα ὑμεῖς καὶ πολὺ μείζοσιν ἀφορμαῖς πρὸς τὸν πόλεμον χρώμενοι. 5.398. τὸ δ' ̓Αντιγόνου τέλος τοῦ ̓Αριστοβούλου παιδὸς οὐκ ἴσμεν, οὗ βασιλεύοντος ὁ θεὸς ἁλώσει πάλιν τὸν λαὸν ἤλαυνε πλημμελοῦντα, καὶ ̔Ηρώδης μὲν ὁ ̓Αντιπάτρου Σόσσιον, Σόσσιος δὲ ̔Ρωμαίων στρατιὰν ἤγαγεν, περισχεθέντες δ' ἐπὶ μῆνας ἓξ ἐπολιορκοῦντο, μέχρι δίκας τῶν ἁμαρτιῶν δόντες ἑάλωσαν καὶ διηρπάγη τοῖς πολεμίοις ἡ πόλις; 5.399. οὕτως οὐδέποτε τῷ ἔθνει τὰ ὅπλα δέδοται, τῷ δὲ πολεμεῖσθαι καὶ τὸ ἁλώσεσθαι πάντως πρόσεστι. 5.401. ὑμῖν δὲ τί τῶν εὐλογηθέντων ὑπὸ τοῦ νομοθέτου πέπρακται; τί δὲ τῶν ὑπ' ἐκείνου κατηραμένων παραλέλειπται; πόσῳ δ' ἐστὲ τῶν τάχιον ἁλόντων ἀσεβέστεροι; 5.402. οὐ τὰ κρυπτὰ μὲν τῶν ἁμαρτημάτων ἠδοξήκατε, κλοπὰς λέγω καὶ ἐνέδρας καὶ μοιχείας, ἁρπαγαῖς δ' ἐρίζετε καὶ φόνοις καὶ ξένας καινοτομεῖτε κακίας ὁδούς, ἐκδοχεῖον δὲ πάντων τὸ ἱερὸν γέγονεν καὶ χερσὶν ἐμφυλίοις ὁ θεῖος μεμίανται χῶρος, ὃν καὶ ̔Ρωμαῖοι πόρρωθεν προσεκύνουν, πολλὰ τῶν ἰδίων ἐθῶν εἰς τὸν ὑμέτερον παραλύοντες νόμον. 5.403. εἶτ' ἐπὶ τούτοις τὸν ἀσεβηθέντα σύμμαχον προσδοκᾶτε; πάνυ γοῦν ἐστὲ δίκαιοι ἱκέται καὶ χερσὶ καθαραῖς τὸν βοηθὸν ὑμῶν παρακαλεῖτε. 5.404. τοιαύταις ὁ βασιλεὺς ἡμῶν ἱκέτευσεν ἐπὶ τὸν ̓Ασσύριον, ὅτε τὸν μέγαν ἐκεῖνον στρατὸν μιᾷ νυκτὶ κατέστρωσεν ὁ θεός; ὅμοια δὲ τῷ ̓Ασσυρίῳ ̔Ρωμαῖοι δρῶσιν, ἵνα καὶ ἄμυναν ὑμεῖς ὁμοίαν ἐλπίσητε; 5.405. οὐχ ὁ μὲν χρήματα παρὰ τοῦ βασιλέως ἡμῶν λαβὼν ἐφ' ᾧ μὴ πορθήσει τὴν πόλιν κατέβη παρὰ τοὺς ὅρκους ἐμπρῆσαι τὸν ναόν, ̔Ρωμαῖοι δὲ τὸν συνήθη δασμὸν αἰτοῦσιν, ὃν οἱ πατέρες ἡμῶν τοῖς ἐκείνων πατράσι παρέσχον; 5.406. καὶ τούτου τυχόντες οὔτε πορθοῦσι τὴν πόλιν οὔτε ψαύουσι τῶν ἁγίων, διδόασι δὲ ὑμῖν τὰ ἄλλα, γενεάς τ' ἐλευθέρας καὶ κτήσεις τὰς ἑαυτῶν νέμεσθαι καὶ τοὺς ἱεροὺς νόμους σώζουσι. 5.407. μανία δὴ τὸν θεὸν προσδοκᾶν ἐπὶ δικαίοις οἷος ἐπ' ἀδίκοις ἐφάνη. καὶ παραχρῆμα δὲ ἀμύνειν οἶδεν ὅταν δέῃ: τοὺς γοῦν ̓Ασσυρίους κατὰ νύκτα τὴν πρώτην παραστρατοπεδευσαμένους ἔκλασεν: 5.408. ὥστ' εἰ καὶ τὴν ἡμετέραν γενεὰν ἐλευθερίας ἢ ̔Ρωμαίους κολάσεως ἀξίους ἔκρινε, κἂν παραχρῆμα καθάπερ τοῖς ̓Ασσυρίοις ἐνέσκηψεν, ὅτε τοῦ ἔθνους ἥπτετο Πομπήιος, ὅτε μετ' αὐτὸν ἀνῄει Σόσσιος, ὅτε Οὐεσπασιανὸς ἐπόρθει τὴν Γαλιλαίαν, τὰ τελευταῖα νῦν, ὅτε ἤγγιζε Τίτος τῇ πόλει. 5.409. καίτοι Μάγνος μὲν καὶ Σόσσιος πρὸς τῷ μηδὲν παθεῖν καὶ ἀνὰ κράτος ἔλαβον τὴν πόλιν, Οὐεσπασιανὸς δ' ἐκ τοῦ πρὸς ἡμᾶς πολέμου καὶ βασιλείας ἤρξατο: Τίτῳ μὲν γὰρ καὶ πηγαὶ πλουσιώτεραι ῥέουσιν αἱ ξηρανθεῖσαι πρότερον ὑμῖν: 5.411. τό γε μὴν τέρας τοῦτο πεπείραται καὶ πρότερον ἐφ' ἁλώσει τῆς πόλεως γεγενημένον, ὅτε ὁ προειρημένος Βαβυλώνιος ἐπεστράτευσεν, ὃς τήν τε πόλιν ἑλὼν ἐνέπρησε καὶ τὸν ναόν, οὐδὲν οἶμαι τῶν τότε ἠσεβηκότων τηλικοῦτον ἡλίκα ὑμεῖς: 5.412. ὥστε ἐγὼ πεφευγέναι μὲν ἐκ τῶν ἁγίων οἶμαι τὸ θεῖον, ἑστάναι δὲ παρ' οἷς πολεμεῖτε νῦν. 5.413. ἀλλ' ἀνὴρ μὲν ἀγαθὸς οἰκίαν ἀσελγῆ φεύξεται καὶ τοὺς ἐν αὐτῇ στυγήσει, τὸν δὲ θεὸν ἔτι πείθεσθε τοῖς οἰκείοις κακοῖς παραμένειν, ὃς τά τε κρυπτὰ πάντα ἐφορᾷ καὶ τῶν σιγωμένων ἀκούει; 5.414. τί δὲ σιγᾶται παρ' ὑμῖν ἢ τί κρύπτεται; τί δ' οὐχὶ καὶ τοῖς ἐχθροῖς φανερὸν γέγονε; πομπεύετε γὰρ παρανομοῦντες καὶ καθ' ἡμέραν ἐρίζετε, τίς χείρων γένηται, τῆς ἀδικίας ὥσπερ ἀρετῆς ἐπίδειξιν ποιούμενοι. 5.415. καταλείπεται δὲ ὅμως ἔτι σωτηρίας ὁδός, ἐὰν θέλητε, καὶ τὸ θεῖον εὐδιάλλακτον ἐξομολογουμένοις καὶ μετανοοῦσιν. 5.416. ὦ σιδήρειοι, ῥίψατε τὰς πανοπλίας, λάβετε ἤδη κατερειπομένης αἰδῶ πατρίδος, ἐπιστράφητε καὶ θεάσασθε τὸ κάλλος ἧς προδίδοτε, οἷον ἄστυ, οἷον ἱερόν, ὅσων ἐθνῶν δῶρα. 5.417. ἐπὶ ταῦτά τις ὁδηγεῖ φλόγα; ταῦτά τις μηκέτ' εἶναι θέλει; καὶ τί σώζεσθαι τούτων ἀξιώτερον, ἄτεγκτοι καὶ λίθων ἀπαθέστεροι. 5.418. καὶ εἰ μὴ ταῦτα γνησίοις ὄμμασιν βλέπετε, γενεὰς γοῦν ὑμετέρας οἰκτείρατε, καὶ πρὸ ὀφθαλμῶν ἑκάστῳ γενέσθω τέκνα καὶ γυνὴ καὶ γονεῖς, οὓς ἀναλώσει μετὰ μικρὸν ἢ λιμὸς ἢ πόλεμος. 5.419. οἶδ' ὅτι μοι συγκινδυνεύει μήτηρ καὶ γυνὴ καὶ γένος οὐκ ἄσημον καὶ πάλαι λαμπρὸς οἶκος, καὶ τάχα δοκῶ διὰ ταῦτα συμβουλεύειν. ἀποκτείνατε αὐτούς, λάβετε μισθὸν τῆς ἑαυτῶν σωτηρίας τὸ ἐμὸν αἷμα: κἀγὼ θνήσκειν ἕτοιμος, εἰ μετ' ἐμὲ σωφρονεῖν μέλλετε.” 5.459. σωθήσεσθαί γε μὴν καὶ τοῦτον ὑπὸ τοῦ κατοικοῦντος, ὃν καὶ αὐτοὶ σύμμαχον ἔχοντες πᾶσαν χλευάσειν ἀπειλὴν ὑστεροῦσαν ἔργων: τὸ γὰρ τέλος εἶναι τοῦ θεοῦ. τοιαῦτα ταῖς λοιδορίαις ἀναμίσγοντες ἐκεκράγεσαν. 5.566. οὐκ ἂν ὑποστειλαίμην εἰπεῖν ἅ μοι κελεύει τὸ πάθος: οἶμαι ̔Ρωμαίων βραδυνόντων ἐπὶ τοὺς ἀλιτηρίους ἢ καταποθῆναι ἂν ὑπὸ χάσματος ἢ κατακλυσθῆναι τὴν πόλιν ἢ τοὺς τῆς Σοδομηνῆς μεταλαβεῖν κεραυνούς: πολὺ γὰρ τῶν ταῦτα παθόντων ἤνεγκε γενεὰν ἀθεωτέραν: τῇ γοῦν τούτων ἀπονοίᾳ πᾶς ὁ λαὸς συναπώλετο. 6.95. λέγειν τῷ ̓Ιωάννῃ πάλιν ἐκέλευσεν ἃ καὶ πρότερον, ὡς εἰ καί τις αὐτὸν ἔρως κακὸς ἔχοι τοῦ μάχεσθαι, προελθόντι μεθ' ὅσων βούλεται πολεμεῖν ἐξείη δίχα τοῦ συναπολέσθαι τήν τε πόλιν καὶ τὸν ναὸν αὐτῷ, μηκέτι μέντοι μιαίνειν τὸ ἅγιον μηδὲ εἰς τὸν θεὸν πλημμελεῖν, παρεῖναι δ' αὐτῷ τὰς ἐπιλελοιπυίας θυσίας ἐκτελεῖν δι' ὧν ἂν ἐπιλέξηται ̓Ιουδαίων. 6.99. καὶ ὁ ̓Ιώσηπος πρὸς ταῦτα ἀνέκραγεν “πάνυ γοῦν καθαρὰν τῷ θεῷ τετήρηκας αὐτήν, ἀμίαντον δὲ μένει τὸ ἅγιον, εἰς ὅν τ' ἐλπίζεις σύμμαχον οὐδὲν ἠσέβησας, τὰς δ' ἐθίμους θυσίας ἀπολαμβάνει. 6.126. οὐχ ἡμεῖς δὲ τοὺς ὑπερβάντας ὑμῖν ἀναιρεῖν ἐπετρέψαμεν, κἂν ̔Ρωμαῖός τις ᾖ; τί οὖν νῦν, ἀλιτήριοι, καὶ νεκροὺς ἐν αὐτῷ καταπατεῖτε; τί δὲ τὸν ναὸν αἵματι ξένῳ καὶ ἐγχωρίῳ φύρετε; 6.288. Τὸν γοῦν ἄθλιον δῆμον οἱ μὲν ἀπατεῶνες καὶ καταψευδόμενοι τοῦ θεοῦ τηνικαῦτα παρέπειθον, τοῖς δ' ἐναργέσι καὶ προσημαίνουσι τὴν μέλλουσαν ἐρημίαν τέρασιν οὔτε προσεῖχον οὔτ' ἐπίστευον, ἀλλ' ὡς ἐμβεβροντημένοι καὶ μήτε ὄμματα μήτε ψυχὴν ἔχοντες τῶν τοῦ θεοῦ κηρυγμάτων παρήκουσαν, 6.289. τοῦτο μὲν ὅτε ὑπὲρ τὴν πόλιν ἄστρον ἔστη ῥομφαίᾳ παραπλήσιον καὶ παρατείνας ἐπ' ἐνιαυτὸν κομήτης, 6.291. ὃ τοῖς μὲν ἀπείροις ἀγαθὸν ἐδόκει, τοῖς δὲ ἱερογραμματεῦσι πρὸς τῶν ἀποβεβηκότων εὐθέως ἐκρίθη. 6.292. καὶ κατὰ τὴν αὐτὴν ἑορτὴν βοῦς μὲν ἀχθεῖσα ὑπό του πρὸς τὴν θυσίαν ἔτεκεν ἄρνα ἐν τῷ ἱερῷ μέσῳ, 6.293. ἡ δ' ἀνατολικὴ πύλη τοῦ ἐνδοτέρω ναοῦ χαλκῆ μὲν οὖσα καὶ στιβαρωτάτη, κλειομένη δὲ περὶ δείλην μόλις ὑπ' ἀνθρώπων εἴκοσι, καὶ μοχλοῖς μὲν ἐπερειδομένη σιδηροδέτοις, κατάπηγας δὲ ἔχουσα βαθυτάτους εἰς τὸν οὐδὸν ὄντα διηνεκοῦς λίθου καθιεμένους, ὤφθη κατὰ νυκτὸς ὥραν ἕκτην αὐτομάτως ἠνοιγμένη. 6.294. δραμόντες δὲ οἱ τοῦ ἱεροῦ φύλακες ἤγγειλαν τῷ στρατηγῷ, κἀκεῖνος ἀναβὰς μόλις αὐτὴν ἴσχυσεν κλεῖσαι. 6.295. πάλιν τοῦτο τοῖς μὲν ἰδιώταις κάλλιστον ἐδόκει τέρας: ἀνοῖξαι γὰρ τὸν θεὸν αὐτοῖς τὴν τῶν ἀγαθῶν πύλην: οἱ λόγιοι δὲ λυομένην αὐτομάτως τοῦ ναοῦ τὴν ἀσφάλειαν ἐνενόουν, καὶ πολεμίοις δῶρον ἀνοίγεσθαι τὴν πύλην, δηλωτικόν τε ἐρημίας ἀπέφαινον ἐν αὑτοῖς τὸ σημεῖον. 6.296. μετὰ δὲ τὴν ἑορτὴν οὐ πολλαῖς ἡμέραις ὕστερον, μιᾷ καὶ εἰκάδι ̓Αρτεμισίου μηνός, φάσμα τι δαιμόνιον ὤφθη μεῖζον πίστεως: 6.297. τερατεία δὲ ἂν ἔδοξεν οἶμαι τὸ ῥηθησόμενον, εἰ μὴ καὶ παρὰ τοῖς θεασαμένοις ἱστόρητο καὶ τὰ ἐπακολουθήσαντα πάθη τῶν σημείων ἦν ἄξια: 6.298. πρὸ γὰρ ἡλίου δύσεως ὤφθη μετέωρα περὶ πᾶσαν τὴν χώραν ἅρματα καὶ φάλαγγες ἔνοπλοι διᾴττουσαι τῶν νεφῶν καὶ κυκλούμεναι τὰς πόλεις. 6.299. κατὰ δὲ τὴν ἑορτήν, ἣ πεντηκοστὴ καλεῖται, νύκτωρ οἱ ἱερεῖς παρελθόντες εἰς τὸ ἔνδον ἱερόν, ὥσπερ αὐτοῖς ἔθος πρὸς τὰς λειτουργίας, πρῶτον μὲν κινήσεως ἔφασαν ἀντιλαβέσθαι καὶ κτύπου, μετὰ δὲ ταῦτα φωνῆς ἀθρόας “μεταβαίνομεν ἐντεῦθεν.” τὸ δὲ τούτων φοβερώτερον, 6.301. φωνὴ ἀπὸ δύσεως, φωνὴ ἀπὸ τῶν τεσσάρων ἀνέμων, φωνὴ ἐπὶ ̔Ιεροσόλυμα καὶ τὸν ναόν, φωνὴ ἐπὶ νυμφίους καὶ νύμφας, φωνὴ ἐπὶ τὸν λαὸν πάντα.” τοῦτο μεθ' ἡμέραν καὶ νύκτωρ κατὰ πάντας τοὺς στενωποὺς περιῄει κεκραγώς. 6.302. τῶν δὲ ἐπισήμων τινὲς δημοτῶν ἀγανακτήσαντες πρὸς τὸ κακόφημον συλλαμβάνουσι τὸν ἄνθρωπον καὶ πολλαῖς αἰκίζονται πληγαῖς. ὁ δὲ οὔθ' ὑπὲρ αὑτοῦ φθεγξάμενος οὔτε ἰδίᾳ πρὸς τοὺς παίοντας, ἃς καὶ πρότερον φωνὰς βοῶν διετέλει. 6.303. νομίσαντες δὲ οἱ ἄρχοντες, ὅπερ ἦν, δαιμονιώτερον τὸ κίνημα τἀνδρὸς ἀνάγουσιν αὐτὸν ἐπὶ τὸν παρὰ ̔Ρωμαίοις ἔπαρχον. 6.304. ἔνθα μάστιξι μέχρι ὀστέων ξαινόμενος οὔθ' ἱκέτευσεν οὔτ' ἐδάκρυσεν, ἀλλ' ὡς ἐνῆν μάλιστα τὴν φωνὴν ὀλοφυρτικῶς παρεγκλίνων πρὸς ἑκάστην 6.305. ἀπεκρίνατο πληγήν “αἰαὶ ̔Ιεροσολύμοις.” τοῦ δ' ̓Αλβίνου διερωτῶντος, οὗτος γὰρ ἔπαρχος ἦν, τίς εἴη καὶ πόθεν, καὶ διὰ τί ταῦτα φθέγγοιτο, πρὸς ταῦτα μὲν οὐδ' ὁτιοῦν ἀπεκρίνατο, τὸν δὲ ἐπὶ τῇ πόλει θρῆνον εἴρων οὐ διέλειπεν, μέχρι καταγνοὺς μανίαν ὁ ̓Αλβῖνος ἀπέλυσεν αὐτόν. 6.306. ὁ δὲ τὸν μέχρι τοῦ πολέμου χρόνον οὔτε προσῄει τινὶ τῶν πολιτῶν οὔτε ὤφθη λαλῶν, ἀλλὰ καθ' ἡμέραν ὥσπερ εὐχὴν μεμελετηκώς “αἰαὶ ̔Ιεροσολύμοις” ἐθρήνει. 6.307. οὔτε δέ τινι τῶν τυπτόντων αὐτὸν ὁσημέραι κατηρᾶτο οὔτε τοὺς τροφῆς μεταδιδόντας εὐλόγει, μία δὲ πρὸς πάντας ἦν ἡ σκυθρωπὴ κλῃδὼν ἀπόκρισις. 6.308. μάλιστα δ' ἐν ταῖς ἑορταῖς ἐκεκράγει: καὶ τοῦτ' ἐφ' ἑπτὰ ἔτη καὶ μῆνας πέντε εἴρων οὔτ' ἤμβλυνεν τὴν φωνὴν οὔτ' ἔκαμεν, μέχρις οὗ κατὰ τὴν πολιορκίαν ἔργα τῆς κλῃδόνος ἰδὼν ἀνεπαύσατο. 6.309. περιιὼν γὰρ ἀπὸ τοῦ τείχους “αἰαὶ πάλιν τῇ πόλει καὶ τῷ λαῷ καὶ τῷ ναῷ” διαπρύσιον ἐβόα, ὡς δὲ τελευταῖον προσέθηκεν “αἰαὶ δὲ κἀμοί”, λίθος ἐκ τοῦ πετροβόλου σχασθεὶς καὶ πλήξας αὐτὸν παραχρῆμα κτείνει, φθεγγομένην δ' ἔτι τὰς κλῃδόνας ἐκείνας τὴν ψυχὴν ἀφῆκε. 6.311. ὅπου γε ̓Ιουδαῖοι καὶ τὸ ἱερὸν μετὰ τὴν καθαίρεσιν τῆς ̓Αντωνίας τετράγωνον ἐποίησαν, ἀναγεγραμμένον ἐν τοῖς λογίοις ἔχοντες ἁλώσεσθαι τὴν πόλιν καὶ τὸν ναόν, ἐπειδὰν τὸ ἱερὸν γένηται τετράγωνον. 6.312. τὸ δ' ἐπᾶραν αὐτοὺς μάλιστα πρὸς τὸν πόλεμον ἦν χρησμὸς ἀμφίβολος ὁμοίως ἐν τοῖς ἱεροῖς εὑρημένος γράμμασιν, ὡς κατὰ τὸν καιρὸν ἐκεῖνον ἀπὸ τῆς χώρας αὐτῶν τις ἄρξει τῆς οἰκουμένης. 6.313. τοῦθ' οἱ μὲν ὡς οἰκεῖον ἐξέλαβον καὶ πολλοὶ τῶν σοφῶν ἐπλανήθησαν περὶ τὴν κρίσιν, ἐδήλου δ' ἄρα τὴν Οὐεσπασιανοῦ τὸ λόγιον ἡγεμονίαν ἀποδειχθέντος ἐπὶ ̓Ιουδαίας αὐτοκράτορος. 6.314. ἀλλὰ γὰρ οὐ δυνατὸν ἀνθρώποις τὸ χρεὼν διαφυγεῖν οὐδὲ προορωμένοις. 6.315. οἱ δὲ καὶ τῶν σημείων ἃ μὲν ἔκριναν πρὸς ἡδονὴν ἃ δὲ ἐξουθένησαν, μέχρις οὗ τῇ τε ἁλώσει τῆς πατρίδος καὶ τῷ σφῶν αὐτῶν ὀλέθρῳ διηλέγχθησαν τὴν ἄνοιαν.

2.30. And indeed the purport of his whole discourse was to aggravate Archelaus’s crime in slaying such a multitude about the temple, which multitude came to the festival, but were barbarously slain in the midst of their own sacrifices; and he said there was such a vast number of dead bodies heaped together in the temple, as even a foreign war, that should come upon them [suddenly], before it was denounced, could not have heaped together. 2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.120. These Essenes reject pleasures as an evil, but esteem continence, and the conquest over our passions, to be virtue. They neglect wedlock, but choose out other persons’ children, while they are pliable, and fit for learning, and esteem them to be of their kindred, and form them according to their own manners. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.126. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127. Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, 2.130. and quietly set themselves down; upon which the baker lays them loaves in order; the cook also brings a single plate of one sort of food, and sets it before every one of them; 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133. which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134. 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.140. that he will ever show fidelity to all men, and especially to those in authority, because no one obtains the government without God’s assistance; and that if he be in authority, he will at no time whatever abuse his authority, nor endeavor to outshine his subjects either in his garments, or any other finery; 2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses], whom, if anyone blaspheme, he is punished capitally. 2.146. They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. 2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit, 2.149. after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them. 2.150. 10. Now after the time of their preparatory trial is over, they are parted into four classes; and so far are the juniors inferior to the seniors, that if the seniors should be touched by the juniors, they must wash themselves, as if they had intermixed themselves with the company of a foreigner. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157. whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158. These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.160. 13. Moreover, there is another order of Essenes, who agree with the rest as to their way of living, and customs, and laws, but differ from them in the point of marriage, as thinking that by not marrying they cut off the principal part of human life, which is the prospect of succession; nay, rather, that if all men should be of the same opinion, the whole race of mankind would fail. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. 2.163. and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment. 2.228. 2. Now there followed after this another calamity, which arose from a tumult made by robbers; for at the public road of Bethhoron, one Stephen, a servant of Caesar, carried some furniture, which the robbers fell upon and seized. 2.229. Upon this Cumanus sent men to go round about to the neighboring villages, and to bring their inhabitants to him bound, as laying it to their charge that they had not pursued after the thieves, and caught them. Now here it was that a certain soldier, finding the sacred book of the law, tore it to pieces, and threw it into the fire. 2.230. Hereupon the Jews were in great disorder, as if their whole country were in a flame, and assembled themselves so many of them by their zeal for their religion, as by an engine, and ran together with united clamor to Caesarea, to Cumanus, and made supplication to him that he would not overlook this man, who had offered such an affront to God, and to his law; but punish him for what he had done. 2.231. Accordingly, he, perceiving that the multitude would not be quiet unless they had a comfortable answer from him, gave order that the soldier should be brought, and drawn through those that required to have him punished, to execution, which being done, the Jews went their ways. 2.345. 4. “Had I perceived that you were all zealously disposed to go to war with the Romans, and that the purer and more sincere part of the people did not propose to live in peace, I had not come out to you, nor been so bold as to give you counsel; for all discourses that tend to persuade men to do what they ought to do are superfluous, when the hearers are agreed to do the contrary. 2.346. But because some are earnest to go to war because they are young, and without experience of the miseries it brings, and because some are for it out of an unreasonable expectation of regaining their liberty, and because others hope to get by it, and are therefore earnestly bent upon it, that in the confusion of your affairs they may gain what belongs to those that are too weak to resist them, I have thought it proper to get you all together, and to say to you what I think to be for your advantage; that so the former may grow wiser, and change their minds, and that the best men may come to no harm by the ill conduct of some others. 2.347. And let not anyone be tumultuous against me, in case what they hear me say does not please them; for as to those that admit of no cure, but are resolved upon a revolt, it will still be in their power to retain the same sentiments after my exhortation is over; but still my discourse will fall to the ground, even with a relation to those that have a mind to hear me, unless you will all keep silence. 2.348. I am well aware that many make a tragical exclamation concerning the injuries that have been offered you by your procurators, and concerning the glorious advantages of liberty; but before I begin the inquiry, who you are that must go to war, and who they are against whom you must fight,—I shall first separate those pretenses that are by some connected together; 2.349. for if you aim at avenging yourselves on those that have done you injury, why do you pretend this to be a war for recovering your liberty? but if you think all servitude intolerable, to what purpose serve your complaints against your particular governors? for if they treated you with moderation, it would still be equally an unworthy thing to be in servitude. 2.350. Consider now the several cases that may be supposed, how little occasion there is for your going to war. Your first occasion is the accusations you have to make against your procurators; now here you ought to be submissive to those in authority, and not give them any provocation; 2.351. but when you reproach men greatly for small offenses, you excite those whom you reproach to be your adversaries; for this will only make them leave off hurting you privately, and with some degree of modesty, and to lay what you have waste openly. 2.352. Now nothing so much damps the force of strokes as bearing them with patience; and the quietness of those who are injured diverts the injurious persons from afflicting. But let us take it for granted that the Roman ministers are injurious to you, and are incurably severe; yet are they not all the Romans who thus injure you; nor hath Caesar, against whom you are going to make war, injured you: it is not by their command that any wicked governor is sent to you; for they who are in the west cannot see those that are in the east; nor indeed is it easy for them there even to hear what is done in these parts. 2.353. Now it is absurd to make war with a great many for the sake of one: to do so with such mighty people for a small cause; and this when these people are not able to know of what you complain: 2.354. nay, such crimes as we complain of may soon be corrected, for the same procurator will not continue forever; and probable it is that the successors will come with more moderate inclinations. But as for war, if it be once begun, it is not easily laid down again, nor borne without calamities coming therewith. 2.355. However, as to the desire of recovering your liberty, it is unseasonable to indulge it so late; whereas you ought to have labored earnestly in old time that you might never have lost it; for the first experience of slavery was hard to be endured, and the struggle that you might never have been subject to it would have been just; 2.356. but that slave who hath been once brought into subjection, and then runs away, is rather a refractory slave than a lover of liberty; for it was then the proper time for doing all that was possible, that you might never have admitted the Romans [into your city], when Pompey came first into the country. 2.357. But so it was, that our ancestors and their kings, who were in much better circumstances than we are, both as to money, and [strong] bodies, and [valiant] souls, did not bear the onset of a small body of the Roman army. And yet you, who have now accustomed yourselves to obedience from one generation to another, and who are so much inferior to those who first submitted, in your circumstances will venture to oppose the entire empire of the Romans. 2.358. While those Athenians, who, in order to preserve the liberty of Greece, did once set fire to their own city; who pursued Xerxes, that proud prince, when he sailed upon the land, and walked upon the sea, and could not be contained by the seas, but conducted such an army as was too broad for Europe; and made him run away like a fugitive in a single ship, and brake so great a part of Asia as the Lesser Salamis; are yet at this time servants to the Romans; and those injunctions which are sent from Italy become laws to the principal governing city of Greece. 2.359. Those Lacedemonians also who got the great victories at Thermopylae and Platea, and had Agesilaus [for their king], and searched every corner of Asia, are contented to admit the same lords. 2.360. These Macedonians, also, who still fancy what great men their Philip and Alexander were, and see that the latter had promised them the empire over the world, these bear so great a change, and pay their obedience to those whom fortune hath advanced in their stead. 2.361. Moreover, ten thousand other nations there are who had greater reason than we to claim their entire liberty, and yet do submit. You are the only people who think it a disgrace to be servants to those to whom all the world hath submitted. What sort of an army do you rely on? What are the arms you depend on? Where is your fleet, that may seize upon the Roman seas? and where are those treasures which may be sufficient for your undertakings? 2.362. Do you suppose, I pray you, that you are to make war with the Egyptians, and with the Arabians? Will you not carefully reflect upon the Roman empire? Will you not estimate your own weakness? Hath not your army been often beaten even by your neighboring nations, while the power of the Romans is invincible in all parts of the habitable earth? 2.363. nay, rather they seek for somewhat still beyond that; for all Euphrates is not a sufficient boundary for them on the east side, nor the Danube on the north; and for their southern limit, Libya hath been searched over by them, as far as countries uninhabited, as is Cadiz their limit on the west; nay, indeed, they have sought for another habitable earth beyond the ocean, and have carried their arms as far as such British islands as were never known before. 2.364. What therefore do you pretend to? Are you richer than the Gauls, stronger than the Germans, wiser than the Greeks, more numerous than all men upon the habitable earth? What confidence is it that elevates you to oppose the Romans? 2.365. Perhaps it will be said, It is hard to endure slavery. Yes; but how much harder is this to the Greeks, who were esteemed the noblest of all people under the sun! These, though they inhabit in a large country, are in subjection to six bundles of Roman rods. It is the same case with the Macedonians, who have juster reason to claim their liberty than you have. 2.366. What is the case of five hundred cities of Asia? Do they not submit to a single governor, and to the consular bundle of rods? What need I speak of the Heniochi, and Colchi and the nation of Tauri, those that inhabit the Bosphorus, and the nations about Pontus, and Meotis, 2.367. who formerly knew not so much as a lord of their own, but are now subject to three thousand armed men, and where forty long ships keep the sea in peace, which before was not navigable, and very tempestuous? 2.368. How strong a plea may Bithynia, and Cappadocia, and the people of Pamphylia, the Lycians, and Cilicians, put in for liberty! But they are made tributary without an army. What are the circumstances of the Thracians, whose country extends in breadth five days’ journey, and in length seven, and is of a much more harsh constitution, and much more defensible, than yours, and by the rigor of its cold sufficient to keep off armies from attacking them? do not they submit to two thousand men of the Roman garrisons? 2.369. Are not the Illyrians, who inhabit the country adjoining, as far as Dalmatia and the Danube, governed by barely two legions? by which also they put a stop to the incursions of the Dacians. And for the 2.370. Dalmatians, who have made such frequent insurrections in order to regain their liberty, and who could never before be so thoroughly subdued, but that they always gathered their forces together again, and revolted, yet are they now very quiet under one Roman legion. 2.371. Moreover, if great advantages might provoke any people to revolt, the Gauls might do it best of all, as being so thoroughly walled round by nature; on the east side by the Alps, on the north by the river Rhine, on the south by the Pyrenean mountains, and on the west by the ocean. 2.372. Now, although these Gauls have such obstacles before them to prevent any attack upon them, and have no fewer than three hundred and five nations among them, nay have, as one may say, the fountains of domestic happiness within themselves, and send out plentiful streams of happiness over almost the whole world, these bear to be tributary to the Romans, and derive their prosperous condition from them; 2.373. and they undergo this, not because they are of effeminate minds, or because they are of an ignoble stock, as having borne a war of eighty years in order to preserve their liberty; but by reason of the great regard they have to the power of the Romans, and their good fortune, which is of greater efficacy than their arms. These Gauls, therefore, are kept in servitude by twelve hundred soldiers, which are hardly so many as are their cities; 2.374. nor hath the gold dug out of the mines of Spain been sufficient for the support of a war to preserve their liberty, nor could their vast distance from the Romans by land and by sea do it; nor could the martial tribes of the Lusitanians and Spaniards escape; no more could the ocean, with its tide, which yet was terrible to the ancient inhabitants. 2.375. Nay, the Romans have extended their arms beyond the pillars of Hercules, and have walked among the clouds, upon the Pyrenean mountains, and have subdued these nations. And one legion is a sufficient guard for these people, although they were so hard to be conquered, and at a distance so remote from Rome. 2.376. Who is there among you that hath not heard of the great number of the Germans? You have, to be sure, yourselves seen them to be strong and tall, and that frequently, since the Romans have them among their captives everywhere; 2.377. yet these Germans, who dwell in an immense country, who have minds greater than their bodies, and a soul that despises death, and who are in a rage more fierce than wild beasts, have the Rhine for the boundary of their enterprises, and are tamed by eight Roman legions. Such of them as were taken captive became their servants; and the rest of the entire nation were obliged to save themselves by flight. 2.378. Do you also, who depend on the walls of Jerusalem, consider what a wall the Britons had; for the Romans sailed away to them, and subdued them while they were encompassed by the ocean, and inhabited an island that is not less than [the continent of] this habitable earth; and four legions are a sufficient guard to so large an island: 2.379. And why should I speak much more about this matter, while the Parthians, that most warlike body of men, and lords of so many nations, and encompassed with such mighty forces, send hostages to the Romans? whereby you may see, if you please, even in Italy, the noblest nation of the East, under the notion of peace, submitting to serve them. 2.380. Now, when almost all people under the sun submit to the Roman arms, will you be the only people that make war against them? and this without regarding the fate of the Carthaginians, who, in the midst of their brags of the great Hannibal, and the nobility of their Phoenician original, fell by the hand of Scipio. 2.381. Nor indeed have the Cyrenians, derived from the Lacedemonians, nor the Marmaridae, a nation extended as far as the regions uninhabitable for want of water, nor have the Syrtes, a place terrible to such as barely hear it described, the Nasamons and Moors, and the immense multitude of the Numidians, been able to put a stop to the Roman valor. 2.382. And as for the third part of the habitable earth [Africa], whose nations are so many that it is not easy to number them, and which is bounded by the Atlantic Sea and the pillars of Hercules, and feeds an innumerable multitude of Ethiopians, as far as the Red Sea, these have the Romans subdued entirely. 2.383. And besides the annual fruits of the earth, which maintain the multitude of the Romans for eight months in the year, this, over and above, pays all sorts of tribute, and affords revenues suitable to the necessities of the government. Nor do they, like you, esteem such injunctions a disgrace to them, although they have but one Roman legion that abides among them. 2.384. And indeed what occasion is there for showing you the power of the Romans over remote countries, when it is so easy to learn it from Egypt, in your neighborhood? 2.385. This country is extended as far as the Ethiopians, and Arabia the Happy, and borders upon India; it hath seven million five hundred thousand men, besides the inhabitants of Alexandria, as may be learned from the revenue of the poll tax; yet it is not ashamed to submit to the Roman government, although it hath Alexandria as a grand temptation to a revolt, by reason it is so full of people and of riches, and is besides exceeding large, 2.386. its length being thirty furlongs, and its breadth no less than ten; and it pays more tribute to the Romans in one month than you do in a year; nay, besides what it pays in money, it sends corn to Rome that supports it for four months [in the year]: it is also walled round on all sides, either by almost impassable deserts, or seas that have no havens, or by rivers, or by lakes; 2.387. yet have none of these things been found too strong for the Roman good fortune; however, two legions that lie in that city are a bridle both for the remoter parts of Egypt, and for the parts inhabited by the more noble Macedonians. 2.388. Where then are those people whom you are to have for your auxiliaries? Must they come from the parts of the world that are uninhabited? for all that are in the habitable earth are [under the] Romans. Unless any of you extend his hopes as far as beyond the Euphrates, and suppose that those of your own nation that dwell in Adiabene will come to your assistance 2.389. (but certainly these will not embarrass themselves with an unjustifiable war, nor, if they should follow such ill advice, will the Parthians permit them so to do); for it is their concern to maintain the truce that is between them and the Romans, and they will be supposed to break the covets between them, if any under their government march against the Romans. 2.390. What remains, therefore, is this, that you have recourse to Divine assistance; but this is already on the side of the Romans; for it is impossible that so vast an empire should be settled without God’s providence. 2.391. Reflect upon it, how impossible it is for your zealous observation of your religious customs to be here preserved, which are hard to be observed even when you fight with those whom you are able to conquer; and how can you then most of all hope for God’s assistance, when, by being forced to transgress his law, you will make him turn his face from you? 2.392. and if you do observe the custom of the Sabbath days, and will not be prevailed on to do anything thereon, you will easily be taken, as were your forefathers by Pompey, who was the busiest in his siege on those days on which the besieged rested. 2.393. But if in time of war you transgress the law of your country, I cannot tell on whose account you will afterward go to war; for your concern is but one, that you do nothing against any of your forefathers; 2.394. and how will you call upon God to assist you, when you are voluntarily transgressing against his religion? Now, all men that go to war do it either as depending on Divine or on human assistance; but since your going to war will cut off both those assistances, those that are for going to war choose evident destruction. 2.395. What hinders you from slaying your children and wives with your own hands, and burning this most excellent native city of yours? for by this mad prank you will, however, escape the reproach of being beaten. 2.396. But it were best, O my friends, it were best, while the vessel is still in the haven, to foresee the impending storm, and not to set sail out of the port into the middle of the hurricanes; for we justly pity those who fall into great misfortunes without foreseeing them; but for him who rushes into manifest ruin, he gains reproaches [instead of commiseration]. 2.397. But certainly no one can imagine that you can enter into a war as by an agreement, or that when the Romans have got you under their power, they will use you with moderation, or will not rather, for an example to other nations, burn your holy city, and utterly destroy your whole nation; for those of you who shall survive the war will not be able to find a place whither to flee, since all men have the Romans for their lords already, or are afraid they shall have hereafter. 2.398. Nay, indeed, the danger concerns not those Jews that dwell here only, but those of them which dwell in other cities also; for there is no people upon the habitable earth which have not some portion of you among them, 2.399. whom your enemies will slay, in case you go to war, and on that account also; and so every city which hath Jews in it will be filled with slaughter for the sake only of a few men, and they who slay them will be pardoned; but if that slaughter be not made by them, consider how wicked a thing it is to take arms against those that are so kind to you. 2.400. Have pity, therefore, if not on your children and wives, yet upon this your metropolis, and its sacred walls; spare the temple, and preserve the holy house, with its holy furniture, for yourselves; for if the Romans get you under their power, they will no longer abstain from them, when their former abstinence shall have been so ungratefully requited. 2.401. I call to witness your sanctuary, and the holy angels of God, and this country common to us all, that I have not kept back anything that is for your preservation; and if you will follow that advice which you ought to do, you will have that peace which will be common to you and to me; but if you indulge your passions, you will run those hazards which I shall be free from.” 2.409. At the same time Eleazar, the son of Aias the high priest, a very bold youth, who was at that time governor of the temple, persuaded those that officiated in the Divine service to receive no gift or sacrifice for any foreigner. And this was the true beginning of our war with the Romans; for they rejected the sacrifice of Caesar on this account; 2.490. but at this time especially, when there were tumults in other places also, the disorders among them were put into a greater flame; for when the Alexandrians had once a public assembly, to deliberate about an embassage they were sending to Nero, a great number of Jews came flocking to the theater; 2.491. but when their adversaries saw them, they immediately cried out, and called them their enemies, and said they came as spies upon them; upon which they rushed out, and laid violent hands upon them; and as for the rest, they were slain as they ran away; but there were three men whom they caught, and hauled them along, in order to have them burnt alive; 2.559. 2. In the meantime, the people of Damascus, when they were informed of the destruction of the Romans, set about the slaughter of those Jews that were among them; 2.561. on which account it was that their greatest concern was, how they might conceal these things from them; so they came upon the Jews, and cut their throats, as being in a narrow place, in number ten thousand, and all of them unarmed, and this in one hour’s time, without any body to disturb them. 2.651. However, Aus’s concern was this, to lay aside, for a while, the preparations for the war, and to persuade the seditious to consult their own interest, and to restrain the madness of those that had the name of zealots; but their violence was too hard for him; and what end he came to we shall relate hereafter. 3.361. 5. Upon this Josephus was afraid of their attacking him, and yet thought he should be a betrayer of the commands of God, if he died before they were delivered. So he began to talk like a philosopher to them in the distress he was then in, 3.362. when he said thus to them:—“O my friends, why are we so earnest to kill ourselves? and why do we set our soul and body, which are such dear companions, at such variance? 3.363. Can anyone pretend that I am not the man I was formerly? Nay, the Romans are sensible how that matter stands well enough. It is a brave thing to die in war; but so that it be according to the law of war, by the hand of conquerors. 3.364. If, therefore, I avoid death from the sword of the Romans, I am truly worthy to be killed by my own sword, and my own hand; but if they admit of mercy, and would spare their enemy, how much more ought we to have mercy upon ourselves, and to spare ourselves? For it is certainly a foolish thing to do that to ourselves which we quarrel with them for doing to us. 3.365. I confess freely that it is a brave thing to die for liberty; but still so that it be in war, and done by those who take that liberty from us; but in the present case our enemies do neither meet us in battle, nor do they kill us. Now, he is equally a coward who will not die when he is obliged to die, and he who will die when he is not obliged so to do. 3.366. What are we afraid of, when we will not go up to the Romans? Is it death? 3.367. If so, what we are afraid of, when we but suspect our enemies will inflict it on us, shall we inflict it on ourselves for certain? But it may be said we must be slaves. 3.368. And are we then in a clear state of liberty at present? It may also be said that it is a manly act for one to kill himself. No, certainly, but a most unmanly one; as I should esteem that pilot to be an arrant coward, who, out of fear of a storm, should sink his ship of his own accord. 3.369. Now, self-murder is a crime most remote from the common nature of all animals, and an instance of impiety against God our Creator; 3.370. nor indeed is there any animal that dies by its own contrivance, or by its own means, for the desire of life is a law engraven in them all; on which account we deem those that openly take it away from us to be our enemies, and those that do it by treachery are punished for so doing. 3.371. And do not you think that God is very angry when a man does injury to what he hath bestowed on him? For from him it is that we have received our being, and we ought to leave it to his disposal to take that being away from us. 3.372. The bodies of all men are indeed mortal, and are created out of corruptible matter; but the soul is ever immortal, and is a portion of the divinity that inhabits our bodies. Besides, if anyone destroys or abuses a depositum he hath received from a mere man, he is esteemed a wicked and perfidious person; but then if anyone cast out of his body this Divine depositum, can we imagine that he who is thereby affronted does not know of it. 3.373. Moreover, our law justly ordains that slaves which run away from their masters shall be punished, though the masters they run away from may have been wicked masters to them. And shall we endeavor to run away from God, who is the best of all masters, and not think ourselves highly guilty of impiety? 3.374. Do not you know that those who depart out of this life, according to the law of nature, and pay that debt which was received from God, when he that lent it us is pleased to require it back again, enjoy eternal fame? that their houses and their posterity are sure, that their souls are pure and obedient, and obtain a most holy place in heaven, from whence, in the revolution of ages, they are again sent into pure bodies; 3.375. while the souls of those whose hands have acted madly against themselves are received by the darkest place in Hades, and while God, who is their Father, punishes those that offend against either of them in their posterity? 3.376. for which reason God hates such doings, and the crime is punished by our most wise legislator. 3.377. Accordingly, our laws determine that the bodies of such as kill themselves should be exposed till the sun be set, without burial, although at the same time it be allowed by them to be lawful to bury our enemies [sooner]. 3.378. The laws of other nations also enjoin such men’s hands to be cut off when they are dead, which had been made use of in destroying themselves when alive, while they reckoned that as the body is alien from the soul, so is the hand alien from the body. 3.379. It is therefore, my friends, a right thing to reason justly, and not add to the calamities which men bring upon us impiety towards our Creator. 3.380. If we have a mind to preserve ourselves, let us do it; for to be preserved by those our enemies, to whom we have given so many demonstrations of our courage, is no way inglorious; but if we have a mind to die, it is good to die by the hand of those that have conquered us. 3.381. For my part, I will not run over to our enemies’ quarters, in order to be a traitor to myself; for certainly I should then be much more foolish than those that deserted to the enemy, since they did it in order to save themselves, and I should do it for destruction, for my own destruction. 3.382. However, I heartily wish the Romans may prove treacherous in this matter; for if, after their offer of their right hand for security, I be slain by them, I shall die cheerfully, and carry away with me the sense of their perfidiousness, as a consolation greater than victory itself.” 3.522. 9. But now, when the vessels were gotten ready, Vespasian put upon shipboard as many of his forces as he thought sufficient to be too hard for those that were upon the lake, and set sail after them. Now these which were driven into the lake could neither fly to the land, where all was in their enemies’ hand, and in war against them; nor could they fight upon the level by sea, 3.523. for their ships were small and fitted only for piracy; they were too weak to fight with Vespasian’s vessels, and the mariners that were in them were so few, that they were afraid to come near the Romans, who attacked them in great numbers. 3.524. However, as they sailed round about the vessels, and sometimes as they came near them, they threw stones at the Romans when they were a good way off, or came closer and fought them; 3.525. yet did they receive the greatest harm themselves in both cases. As for the stones they threw at the Romans, they only made a sound one after another, for they threw them against such as were in their armor, while the Roman darts could reach the Jews themselves; and when they ventured to come near the Romans, they became sufferers themselves before they could do any harm to the other, and were drowned, they and their ships together. 3.526. As for those that endeavored to come to an actual fight, the Romans ran many of them through with their long poles. Sometimes the Romans leaped into their ships, with swords in their hands, and slew them; but when some of them met the vessels, the Romans caught them by the middle, and destroyed at once their ships and themselves who were taken in them. 3.527. And for such as were drowning in the sea, if they lifted their heads up above the water, they were either killed by darts, or caught by the vessels; but if, in the desperate case they were in, they attempted to swim to their enemies, the Romans cut off either their heads or their hands; 3.528. and indeed they were destroyed after various manners everywhere, till the rest being put to flight, were forced to get upon the land, while the vessels encompassed them about [on the sea]: 3.529. but as many of these were repulsed when they were getting ashore, they were killed by the darts upon the lake; and the Romans leaped out of their vessels, and destroyed a great many more upon the land: one might then see the lake all bloody, and full of dead bodies, for not one of them escaped. 3.530. And a terrible stink, and a very sad sight there was on the following days over that country; for as for the shores, they were full of shipwrecks, and of dead bodies all swelled; and as the dead bodies were inflamed by the sun, and putrefied, they corrupted the air, insomuch that the misery was not only the object of commiseration to the Jews, but to those that hated them, and had been the authors of that misery. 3.531. This was the upshot of the sea-fight. The number of the slain, including those that were killed in the city before, was six thousand and five hundred. 4.161. for that was the name they went by, as if they were zealous in good undertakings, and were not rather zealous in the worst actions, and extravagant in them beyond the example of others. 4.183. while some that have been born in this very country, and brought up in our customs, and called Jews, do walk about in the midst of the holy places, at the very time when their hands are still warm with the slaughter of their own countrymen. 4.201. As for the dead bodies of the people, their relations carried them out to their own houses; but when any of the zealots were wounded, he went up into the temple, and defiled that sacred floor with his blood, insomuch that one may say it was their blood alone that polluted our sanctuary. 4.323. and I cannot but think that it was because God had doomed this city to destruction, as a polluted city, and was resolved to purge his sanctuary by fire, that he cut off these their great defenders and wellwishers, 4.388. for there was a certain ancient oracle of those men, that the city should then be taken and the sanctuary burnt, by right of war, when a sedition should invade the Jews, and their own hand should pollute the temple of God. Now, while these zealots did not [quite] disbelieve these predictions, they made themselves the instruments of their accomplishment. 4.468. There are in it many sorts of palm trees that are watered by it, different from each other in taste and name; the better sort of them, when they are pressed, yield an excellent kind of honey, not much inferior in sweetness to other honey. 5.17. insomuch that many persons who came thither with great zeal from the ends of the earth, to offer sacrifices at this celebrated place, which was esteemed holy by all mankind, fell down before their own sacrifices themselves, and sprinkled that altar which was venerable among all men, both Greeks and Barbarians, with their own blood; 5.18. till the dead bodies of strangers were mingled together with those of their own country, and those of profane persons with those of the priests, and the blood of all sorts of dead carcasses stood in lakes in the holy courts themselves. 5.19. And now, “O most wretched city, what misery so great as this didst thou suffer from the Romans, when they came to purify thee from thy intestine hatred! For thou couldst be no longer a place fit for God, nor couldst thou long continue in being, after thou hadst been a sepulchre for the bodies of thy own people, and hadst made the holy house itself a burying-place in this civil war of thine. Yet mayst thou again grow better, if perchance thou wilt hereafter appease the anger of that God who is the author of thy destruction.” 5.100. But John made use of this festival as a cloak for his treacherous designs, and armed the most inconsiderable of his own party, the greater part of whom were not purified, with weapons concealed under their garments, and sent them with great zeal into the temple, in order to seize upon it; which armed men, when they were gotten in, threw their garments away, and presently appeared in their armor. 5.362. 3. So Josephus went round about the wall, and tried to find a place that was out of the reach of their darts, and yet within their hearing, and besought them, in many words, to spare themselves, to spare their country and their temple, and not to be more obdurate in these cases than foreigners themselves; 5.363. for that the Romans, who had no relation to those things, had a reverence for their sacred rites and places, although they belonged to their enemies, and had till now kept their hands off from meddling with them; while such as were brought up under them, and, if they be preserved, will be the only people that will reap the benefit of them, hurry on to have them destroyed. 5.364. That certainly they have seen their strongest walls demolished, and that the wall still remaining was weaker than those that were already taken. That they must know the Roman power was invincible, and that they had been used to serve them; 5.365. for, that in case it be allowed a right thing to fight for liberty, that ought to have been done at first; but for them that have once fallen under the power of the Romans, and have now submitted to them for so many long years, to pretend to shake off that yoke afterward, was the work of such as had a mind to die miserably, not of such as were lovers of liberty. 5.366. Besides, men may well enough grudge at the dishonor of owning ignoble masters over them, but ought not to do so to those who have all things under their command; for what part of the world is there that hath escaped the Romans, unless it be such as are of no use for violent heat, or for violent cold? 5.367. And evident it is that fortune is on all hands gone over to them; and that God, when he had gone round the nations with this dominion, is now settled in Italy. That, moreover, it is a strong and fixed law, even among brute beasts, as well as among men, to yield to those that are too strong for them; and to suffer those to have dominion who are too hard 5.368. for the rest in war; for which reason it was that their forefathers, who were far superior to them, both in their souls and bodies, and other advantages, did yet submit to the Romans, which they would not have suffered, had they not known that God was with them. 5.369. As for themselves, what can they depend on in this their opposition, when the greatest part of their city is already taken? and when those that are within it are under greater miseries than if they were taken, although their walls be still standing? 5.370. For that the Romans are not unacquainted with that famine which is in the city, whereby the people are already consumed, and the fighting men will in a little time be so too; 5.371. for although the Romans should leave off the siege, and not fall upon the city with their swords in their hands, yet was there an insuperable war that beset them within, and was augmented every hour, unless they were able to wage war with famine, and fight against it, or could alone conquer their natural appetites. 5.372. He added this further, how right a thing it was to change their conduct before their calamities were become incurable, and to have recourse to such advice as might preserve them, while opportunity was offered them for so doing; for that the Romans would not be mindful of their past actions to their disadvantage, unless they persevered in their insolent behavior to the end; because they were naturally mild in their conquests, and preferred what was profitable, before what their passions dictated to them; 5.373. which profit of theirs lay not in leaving the city empty of inhabitants, nor the country a desert; on which account Caesar did now offer them his right hand for their security. Whereas, if he took the city by force, he would not save anyone of them, and this especially, if they rejected his offers in these their utmost distresses; 5.374. for the walls that were already taken could not but assure them that the third wall would quickly be taken also. And though their fortifications should prove too strong for the Romans to break through them, yet would the famine fight for the Romans against them. 5.375. 4. While Josephus was making this exhortation to the Jews, many of them jested upon him from the wall, and many reproached him; nay, some threw their darts at him: but when he could not himself persuade them by such open good advice, he betook himself to the histories belonging to their own nation, 5.376. and cried out aloud, “O miserable creatures! are you so unmindful of those that used to assist you, that you will fight by your weapons and by your hands against the Romans? When did we ever conquer any other nation by such means? 5.377. and when was it that God, who is the Creator of the Jewish people, did not avenge them when they had been injured? Will not you turn again, and look back, and consider whence it is that you fight with such violence, and how great a Supporter you have profanely abused? Will not you recall to mind the prodigious things done for your forefathers and this holy place, and how great enemies of yours were by him subdued under you? 5.378. I even tremble myself in declaring the works of God before your ears, that are unworthy to hear them; however, hearken to me, that you may be informed how you fight not only against the Romans, but against God himself. 5.379. In old times there was one Necao, king of Egypt, who was also called Pharaoh; he came with a prodigious army of soldiers, and seized queen Sarah, the mother of our nation. 5.380. What did Abraham our progenitor then do? Did he defend himself from this injurious person by war, although he had three hundred and eighteen captains under him, and an immense army under each of them? Indeed he deemed them to be no number at all without God’s assistance, and only spread out his hands towards this holy place, which you have now polluted, and reckoned upon him as upon his invincible supporter, instead of his own army. 5.381. Was not our queen sent back, without any defilement, to her husband, the very next evening?—while the king of Egypt fled away, adoring this place which you have defiled by shedding thereon the blood of your own countrymen; and he also trembled at those visions which he saw in the night season, and bestowed both silver and gold on the Hebrews, as on a people beloved by God. 5.382. Shall I say nothing, or shall I mention the removal of our fathers into Egypt, who, when they were used tyrannically, and were fallen under the power of foreign kings for four hundred years together, and might have defended themselves by war and by fighting, did yet do nothing but commit themselves to God? 5.383. Who is there that does not know that Egypt was overrun with all sorts of wild beasts, and consumed by all sorts of distempers? how their land did not bring forth its fruit? how the Nile failed of water? how the ten plagues of Egypt followed one upon another? and how by those means our fathers were sent away under a guard, without any bloodshed, and without running any dangers, because God conducted them as his peculiar servants? 5.384. Moreover, did not Palestine groan under the ravage the Assyrians made, when they carried away our sacred ark? asdid their idol Dagon, and as also did that entire nation of those that carried it away, 5.385. how they were smitten with a loathsome distemper in the secret parts of their bodies, when their very bowels came down together with what they had eaten, till those hands that stole it away were obliged to bring it back again, and that with the sound of cymbals and timbrels, and other oblations, in order to appease the anger of God for their violation of his holy ark. 5.386. It was God who then became our General, and accomplished these great things for our fathers, and this because they did not meddle with war and fighting, but committed it to him to judge about their affairs. 5.387. When Sennacherib, king of Assyria, brought along with him all Asia, and encompassed this city round with his army, did he fall by the hands of men? 5.388. were not those hands lifted up to God in prayers, without meddling with their arms, when an angel of God destroyed that prodigious army in one night? when the Assyrian king, as he rose the next day, found a hundred fourscore and five thousand dead bodies, and when he, with the remainder of his army, fled away from the Hebrews, though they were unarmed, and did not pursue them. 5.389. You are also acquainted with the slavery we were under at Babylon, where the people were captives for seventy years; yet were they not delivered into freedom again before God made Cyrus his gracious instrument in bringing it about; accordingly they were set free by him, and did again restore the worship of their Deliverer at his temple. 5.390. And, to speak in general, we can produce no example wherein our fathers got any success by war, or failed of success when without war they committed themselves to God. When they staid at home, they conquered, as pleased their Judge; but when they went out to fight, they were always disappointed: 5.391. for example, when the king of Babylon besieged this very city, and our king Zedekiah fought against him, contrary to what predictions were made to him by Jeremiah the prophet, he was at once taken prisoner, and saw the city and the temple demolished. Yet how much greater was the moderation of that king, than is that of your present governors, and that of the people then under him, than is that of you at this time! 5.392. for when Jeremiah cried out aloud, how very angry God was at them, because of their transgressions, and told them that they should be taken prisoners, unless they would surrender up their city, neither did the king nor the people put him to death; 5.393. but for you (to pass over what you have done within the city, which I am not able to describe as your wickedness deserves) you abuse me, and throw darts at me, who only exhort you to save yourselves, as being provoked when you are put in mind of your sins, and cannot bear the very mention of those crimes which you every day perpetrate. 5.394. For another example, when Antiochus, who was called Epiphanes, lay before this city, and had been guilty of many indignities against God, and our forefathers met him in arms, they then were slain in the battle, this city was plundered by our enemies, and our sanctuary made desolate for three years and six months. And what need I bring any more examples? 5.395. Indeed what can it be that hath stirred up an army of the Romans against our nation? Is it not the impiety of the inhabitants? Whence did our servitude commence? 5.396. Was it not derived from the seditions that were among our forefathers, when the madness of Aristobulus and Hyrcanus, and our mutual quarrels, brought Pompey upon this city, and when God reduced those under subjection to the Romans who were unworthy of the liberty they had enjoyed? 5.397. After a siege, therefore, of three months, they were forced to surrender themselves, although they had not been guilty of such offenses, with regard to our sanctuary and our laws, as you have; and this while they had much greater advantages to go to war than you have. 5.398. Do not we know what end Antigonus, the son of Aristobulus, came to, under whose reign God provided that this city should be taken again upon account of the people’s offenses? When Herod, the son of Antipater, brought upon us Sosius, and Sosius brought upon us the Roman army, they were then encompassed and besieged for six months, till, as a punishment for their sins, they were taken, and the city was plundered by the enemy. 5.399. Thus it appears that arms were never given to our nation, but that we are always given up to be fought against, and to be taken; 5.400. for I suppose that such as inhabit this holy place ought to commit the disposal of all things to God, and then only to disregard the assistance of men when they resign themselves up to their Arbitrator, who is above. 5.401. As for you, what have you done of those things that are recommended by our legislator? and what have you not done of those things that he hath condemned? How much more impious are you than those who were so quickly taken! 5.402. You have not avoided so much as those sins that are usually done in secret; I mean thefts, and treacherous plots against men, and adulteries. You are quarreling about rapines and murders, and invent strange ways of wickedness. Nay, the temple itself is become the receptacle of all, and this Divine place is polluted by the hands of those of our own country; which place hath yet been reverenced by the Romans when it was at a distance from them, when they have suffered many of their own customs to give place to our law. 5.403. And, after all this, do you expect Him whom you have so impiously abused to be your supporter? To be sure then you have a right to be petitioners, and to call upon Him to assist you, so pure are your hands! 5.404. Did your king [Hezekiah] lift up such hands in prayer to God against the king of Assyria, when he destroyed that great army in one night? And do the Romans commit such wickedness as did the king of Assyria, that you may have reason to hope for the like vengeance upon them? 5.405. Did not that king accept of money from our king on this condition, that he should not destroy the city, and yet, contrary to the oath he had taken, he came down to burn the temple? while the Romans do demand no more than that accustomed tribute which our fathers paid to their fathers; 5.406. and if they may but once obtain that, they neither aim to destroy this city, nor to touch this sanctuary; nay, they will grant you besides, that your posterity shall be free, and your possessions secured to you, and will preserve your holy laws inviolate to you. 5.407. And it is plain madness to expect that God should appear as well disposed towards the wicked as towards the righteous, since he knows when it is proper to punish men for their sins immediately; accordingly he brake the power of the Assyrians the very first night that they pitched their camp. 5.408. Wherefore, had he judged that our nation was worthy of freedom, or the Romans of punishment, he had immediately inflicted punishment upon those Romans, as he did upon the Assyrians, when Pompey began to meddle with our nation, or when after him Sosius came up against us, or when Vespasian laid waste Galilee, or, lastly, when Titus came first of all near to the city; 5.409. although Magnus and Sosius did not only suffer nothing, but took the city by force; as did Vespasian go from the war he made against you to receive the empire; and as for Titus, those springs that were formerly almost dried up when they were under your power since he is come, run more plentifully than they did before; 5.410. accordingly, you know that Siloam, as well as all the other springs that were without the city, did so far fail, that water was sold by distinct measures; whereas they now have such a great quantity of water for your enemies, as is sufficient not only for drink both for themselves and their cattle, but for watering their gardens also. 5.411. The same wonderful sign you had also experience of formerly, when the forementioned king of Babylon made war against us, and when he took the city, and burnt the temple; while yet I believe the Jews of that age were not so impious as you are. 5.412. Wherefore I cannot but suppose that God is fled out of his sanctuary, and stands on the side of those against whom you fight. 5.413. Now, even a man, if he be but a good man, will fly from an impure house, and will hate those that are in it; and do you persuade yourselves that God will abide with you in your iniquities, who sees all secret things, and hears what is kept most private? 5.414. Now, what crime is there, I pray you, that is so much as kept secret among you, or is concealed by you? nay, what is there that is not open to your very enemies? for you show your transgressions after a pompous manner, and contend one with another which of you shall be more wicked than another; and you make a public demonstration of your injustice, as if it were virtue. 5.415. However, there is a place left for your preservation, if you be willing to accept of it; and God is easily reconciled to those that confess their faults, and repent of them. 5.416. O hard-hearted wretches as you are! cast away all your arms, and take pity of your country already going to ruin; return from your wicked ways, and have regard to the excellency of that city which you are going to betray, to that excellent temple with the donations of so many countries in it. 5.417. Who could bear to be the first that should set that temple on fire? who could be willing that these things should be no more? and what is there that can better deserve to be preserved? O insensible creatures, and more stupid than are the stones themselves! 5.418. And if you cannot look at these things with discerning eyes, yet, however, have pity upon your families, and set before every one of your eyes your children, and wives, and parents, who will be gradually consumed either by famine or by war. 5.419. I am sensible that this danger will extend to my mother, and wife, and to that family of mine who have been by no means ignoble, and indeed to one that hath been very eminent in old time; and perhaps you may imagine that it is on their account only that I give you this advice; if that be all, kill them; nay, take my own blood as a reward, if it may but procure your preservation; for I am ready to die, in case you will but return to a sound mind after my death.” 5.459. That yet this temple would be preserved by him that inhabited therein, whom they still had for their assistant in this war, and did therefore laugh at all his threatenings, which would come to nothing, because the conclusion of the whole depended upon God only. These words were mixed with reproaches, and with them they made a mighty clamor. 5.566. And here I cannot but speak my mind, and what the concern I am under dictates to me, and it is this: I suppose, that had the Romans made any longer delay in coming against these villains, the city would either have been swallowed up by the ground opening upon them, or been overflowed by water, or else been destroyed by such thunder as the country of Sodom perished by, for it had brought forth a generation of men much more atheistical than were those that suffered such punishments; for by their madness it was that all the people came to be destroyed. 6.95. and commanded him to say the same things to John that he had said before, that if he had any malicious inclination for fighting, he might come out with as many of his men as he pleased, in order to fight, without the danger of destroying either his city or temple; but that he desired he would not defile the temple, nor thereby offend against God. That he might, if he pleased, offer the sacrifices which were now discontinued by any of the Jews whom he should pitch upon. 6.99. In answer to which, Josephus said thus, with a loud voice:—“To be sure, thou hast kept this city wonderfully pure for God’s sake; the temple also continues entirely unpolluted! Nor hast thou been guilty of any impiety against him, for whose assistance thou hopest! He still receives his accustomed sacrifices! 6.110. And are not both the city and the entire temple now full of the dead bodies of your countrymen? It is God, therefore, it is God himself who is bringing on this fire, to purge that city and temple by means of the Romans, and is going to pluck up this city, which is full of your pollutions.” 6.126. Have not we given you leave to kill such as go beyond it, though he were a Roman? And what do you do now, you pernicious villains? Why do you trample upon dead bodies in this temple? and why do you pollute this holy house with the blood of both foreigners and Jews themselves? 6.250. But as for that house, God had, for certain, long ago doomed it to the fire; and now that fatal day was come, according to the revolution of ages; it was the tenth day of the month Lous, [Ab,] upon which it was formerly burnt by the king of Babylon; 6.288. 3. Thus were the miserable people persuaded by these deceivers, and such as belied God himself; while they did not attend nor give credit to the signs that were so evident, and did so plainly foretell their future desolation, but, like men infatuated, without either eyes to see or minds to consider, did not regard the denunciations that God made to them. 6.289. Thus there was a star resembling a sword, which stood over the city, and a comet, that continued a whole year. 6.290. Thus also before the Jews’ rebellion, and before those commotions which preceded the war, when the people were come in great crowds to the feast of unleavened bread, on the eighth day of the month Xanthicus, [Nisan,] and at the ninth hour of the night, so great a light shone round the altar and the holy house, that it appeared to be bright day time; which light lasted for half an hour. 6.291. This light seemed to be a good sign to the unskillful, but was so interpreted by the sacred scribes, as to portend those events that followed immediately upon it. 6.292. At the same festival also, a heifer, as she was led by the high priest to be sacrificed, brought forth a lamb in the midst of the temple. 6.293. Moreover, the eastern gate of the inner [court of the] temple, which was of brass, and vastly heavy, and had been with difficulty shut by twenty men, and rested upon a basis armed with iron, and had bolts fastened very deep into the firm floor, which was there made of one entire stone, was seen to be opened of its own accord about the sixth hour of the night. 6.294. Now, those that kept watch in the temple came hereupon running to the captain of the temple, and told him of it; who then came up thither, and not without great difficulty was able to shut the gate again. 6.295. This also appeared to the vulgar to be a very happy prodigy, as if God did thereby open them the gate of happiness. But the men of learning understood it, that the security of their holy house was dissolved of its own accord, and that the gate was opened for the advantage of their enemies. 6.296. So these publicly declared that the signal foreshowed the desolation that was coming upon them. Besides these, a few days after that feast, on the one and twentieth day of the month Artemisius, [Jyar], 6.297. a certain prodigious and incredible phenomenon appeared: I suppose the account of it would seem to be a fable, were it not related by those that saw it, 6.298. and were not the events that followed it of so considerable a nature as to deserve such signals; for, before sunsetting, chariots and troops of soldiers in their armor were seen 6.299. running about among the clouds, and surrounding of cities. Moreover, at that feast which we call Pentecost, as the priests were going by night into the inner [court of the] temple, as their custom was, to perform their sacred ministrations, they said that, in the first place, they felt a quaking, and heard a great noise, 6.300. and after that they heard a sound as of a great multitude, saying, “Let us remove hence.” But, what is still more terrible, there was one Jesus, the son of Aus, a plebeian and a husbandman, who, four years before the war began, and at a time when the city was in very great peace and prosperity, came to that feast whereon it is our custom for everyone to make tabernacles to God in the temple, 6.301. began on a sudden to cry aloud, “A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the holy house, a voice against the bridegrooms and the brides, and a voice against this whole people!” This was his cry, as he went about by day and by night, in all the lanes of the city. 6.302. However, certain of the most eminent among the populace had great indignation at this dire cry of his, and took up the man, and gave him a great number of severe stripes; yet did not he either say anything for himself, or anything peculiar to those that chastised him, but still he went on with the same words which he cried before. 6.303. Hereupon our rulers, supposing, as the case proved to be, that this was a sort of divine fury in the man, brought him to the Roman procurator, 6.304. where he was whipped till his bones were laid bare; yet he did not make any supplication for himself, nor shed any tears, but turning his voice to the most lamentable tone possible, at every stroke of the whip his answer was, “Woe, woe to Jerusalem!” 6.305. And when Albinus (for he was then our procurator) asked him, Who he was? and whence he came? and why he uttered such words? he made no manner of reply to what he said, but still did not leave off his melancholy ditty, till Albinus took him to be a madman, and dismissed him. 6.306. Now, during all the time that passed before the war began, this man did not go near any of the citizens, nor was seen by them while he said so; but he every day uttered these lamentable words, as if it were his premeditated vow, “Woe, woe to Jerusalem!” 6.307. Nor did he give ill words to any of those that beat him every day, nor good words to those that gave him food; but this was his reply to all men, and indeed no other than a melancholy presage of what was to come. 6.308. This cry of his was the loudest at the festivals; and he continued this ditty for seven years and five months, without growing hoarse, or being tired therewith, until the very time that he saw his presage in earnest fulfilled in our siege, when it ceased; 6.309. for as he was going round upon the wall, he cried out with his utmost force, “Woe, woe to the city again, and to the people, and to the holy house!” And just as he added at the last, “Woe, woe to myself also!” there came a stone out of one of the engines, and smote him, and killed him immediately; and as he was uttering the very same presages he gave up the ghost. 6.310. 4. Now, if anyone consider these things, he will find that God takes care of mankind, and by all ways possible foreshows to our race what is for their preservation; but that men perish by those miseries which they madly and voluntarily bring upon themselves; 6.311. for the Jews, by demolishing the tower of Antonia, had made their temple foursquare, while at the same time they had it written in their sacred oracles, “That then should their city be taken, as well as their holy house, when once their temple should become foursquare.” 6.312. But now, what did most elevate them in undertaking this war, was an ambiguous oracle that was also found in their sacred writings, how, “about that time, one from their country should become governor of the habitable earth.” 6.313. The Jews took this prediction to belong to themselves in particular, and many of the wise men were thereby deceived in their determination. Now, this oracle certainly denoted the government of Vespasian, who was appointed emperor in Judea. 6.314. However, it is not possible for men to avoid fate, although they see it beforehand. 6.315. But these men interpreted some of these signals according to their own pleasure, and some of them they utterly despised, until their madness was demonstrated, both by the taking of their city and their own destruction.

162. Ignatius, To The Ephesians, 18.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •john chrysostom, biblical exegesis Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74

18.2. For our God, Jesus the Christ, was conceived in the womb by Mary according to a dispensation, of the seed of David but also of the Holy Ghost; and He was born and was baptized that by His passion He might cleanse water.

163. Josephus Flavius, Jewish Antiquities, 1.41, 1.46, 1.202, 2.124-2.159, 4.100-4.131, 9.166-9.172, 10.203-10.210, 10.244, 10.266-10.281, 12.322, 13.288-13.296, 14.22-14.28, 14.149-14.155, 15.3, 15.370, 18.3-18.4, 18.15, 18.17, 18.21, 18.26, 18.63-18.64, 18.116-18.119, 18.159, 20.160-20.166, 20.205, 20.213 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 4; Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 37, 277; Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 54; Crabb, Luke/Acts and the End of History (2020) 105, 285; Feldman, Judaism and Hellenism Reconsidered (2006) 185, 330; Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 65, 66, 145; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 180; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 63; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 613; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 114; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 229, 574

1.41. ὁμοφωνούντων δὲ κατ' ἐκεῖνο καιροῦ τῶν ζῴων ἁπάντων ὄφις συνδιαιτώμενος τῷ τε ̓Αδάμῳ καὶ τῇ γυναικὶ φθονερῶς μὲν εἶχεν ἐφ' οἷς αὐτοὺς εὐδαιμονήσειν ᾤετο πεπεισμένους τοῖς τοῦ θεοῦ παραγγέλμασιν, 1.46. τοῦ δὲ μηδὲν φθεγγομένου διὰ τὸ συγγινώσκειν ἑαυτῷ παραβάντι τὴν τοῦ θεοῦ πρόσταξιν “ἀλλ' ἐμοὶ μέν, εἶπεν ὁ θεός, ἔγνωστο περὶ ὑμῶν, ὅπως βίον εὐδαίμονα καὶ κακοῦ παντὸς ἀπαθῆ βιώσετε μηδεμιᾷ ξαινόμενοι τὴν ψυχὴν φροντίδι, πάντων δ' ὑμῖν αὐτομάτων ὅσα πρὸς ἀπόλαυσιν καὶ ἡδονὴν συντελεῖ κατὰ τὴν ἐμὴν ἀνιόντων πρόνοιαν χωρὶς ὑμετέρου πόνου καὶ ταλαιπωρίας, ὧν παρόντων γῆράς τε θᾶττον οὐκ ἂν ἐπέλθοι καὶ τὸ ζῆν ὑμῖν μακρὸν γένοιτο. 2.125. ἐποίει δὲ ταῦτα διάπειραν βουλόμενος τῶν ἀδελφῶν λαβεῖν, πότερόν ποτε βοηθήσουσι τῷ Βενιαμὶν κλοπῆς ἀγομένῳ καὶ δοκοῦντι κινδυνεύειν, ἢ καταλιπόντες ὡς οὐδὲν αὐτοὶ κεκακουργηκότες ἀπίασι πρὸς τὸν πατέρα. 2.144. σώσεις γὰρ οὓς εἰς τοῦτο καὶ ἔτρεφες καὶ ψυχάς, ἃς ὑπὸ λιμοῦ καμεῖν οὐκ εἴασας, τηρήσεις ταῖς σαυτοῦ δωρεαῖς, ὡς θαυμαστὸν ἅμα καὶ μέγα δοῦναί τε ψυχὰς ἡμῖν καὶ παρασχεῖν δι' ὧν αὗται μενοῦσιν ἀπορουμένοις. 2.145. οἶμαί τε τὸν θεὸν αἰτίαν παρασκευάσαι βουλόμενον εἰς ἐπίδειξιν τοῦ κατὰ τὴν ἀρετὴν περιόντος ἡμᾶς εἰς τοῦτο περιστῆσαι συμφορᾶς, ἵνα καὶ τῶν εἰς αὑτὸν ἀδικημάτων συγγινώσκων φανῇς τοῖς ἐπταικόσιν, ἀλλὰ μὴ πρὸς μόνους τοὺς κατ' ἄλλην πρόφασιν δεομένους ἐπικουρίας φιλάνθρωπος δοκοίης. 2.152. ἐν γὰρ τούτῳ καὶ τὸν σὲ φύσαντα τιμᾷς καὶ σαυτῷ δίδως, ἀπολαύων μὲν ἤδη τῆς προσηγορίας, ἀπαθὴς δ' ἐπ' αὐτῇ φυλαχθησόμενος ὑπὸ τοῦ θεοῦ τοῦ πάντων πατρός, εἰς ὃν κατὰ κοινωνίαν καὶ αὐτὸς τοῦ ὀνόματος εὐσεβεῖν δόξεις τοῦ ἡμετέρου πατρὸς οἶκτον λαβὼν ἐφ' οἷς πείσεται τῶν παίδων στερούμενος. 4.102. Βάλακος ὁ τῶν Μωαβιτῶν βασιλεὺς φιλίας αὐτῷ πατρῴας οὔσης καὶ συμμαχίας πρὸς Μαδιηνίτας, ἐπεὶ τοὺς ̓Ισραηλίτας τοσοῦτον φυομένους ἑώρα καὶ περὶ τῶν αὐτοῦ πραγμάτων λίαν εὐλαβεῖτο, καὶ γὰρ οὐδὲν πέπυστο γῆν ἄλλω πολυπραγμονεῖν τοὺς ̔Εβραίους ἀπηγορευκότος τοῦ θεοῦ κτησαμένους τὴν Χαναναίων, θᾶττον ἢ φρονιμώτερον ἐγχειρεῖν ἔγνω τοῖς λόγοις. 4.103. καὶ πολεμεῖν μὲν ἐπὶ ταῖς εὐπραγίαις θρασύτερον ὑπὸ τῆς κακοπραγίας κατειλημμένοις οὐκ ἔκρινε, κωλῦσαι δ' εἰ δύναιτο γενέσθαι μεγάλους λογιζόμενος πρεσβεῦσαι πρὸς Μαδιηνίτας ὑπὲρ αὐτῶν. 4.104. οἱ δέ, ἦν γάρ τις ἀπὸ Εὐφράτου Βάλαμος μάντις ἄριστος τῶν τότε καὶ πρὸς αὐτοὺς ἐπιτηδείως ἔχων, πέμπουσι μετὰ τῶν Βαλάκου πρέσβεων ἄνδρας τῶν παρ' αὐτοῖς ἀξιολόγων παρακαλέσοντας τὸν μάντιν ἐλθεῖν, ὅπως ἐπ' ἐξωλείᾳ τῶν ̓Ισραηλιτῶν ἀρὰς ποιήσηται. 4.105. παραγενομένους δὲ τοὺς πρέσβεις δέχεται ξενίᾳ φιλοφρόνως καὶ δειπνίσας ἀνέκρινε τὴν τοῦ θεοῦ διάνοιαν, τίς αὕτη ἐστὶν ἐφ' οἷς Μαδιηνῖται παρακαλοῦσι. τοῦ δ' ἐμποδὼν στάντος ἀφικνεῖται πρὸς τοὺς πρέσβεις, προθυμίαν μὲν καὶ σπουδὴν τὴν ἰδίαν ἐμφανίζων αὐτοῖς εἰς ἃ δέονται τυχεῖν, τὸν δὲ θεὸν ἀντιλέγειν αὐτοῦ τῇ προαιρέσει δηλῶν, ὃς αὐτὸν ἐπὶ τοσοῦτον κλέος δι' ἀλήθειαν καὶ τὴν ταύτης πρόρρησιν ἀγάγοι: 4.106. τὸν γὰρ στρατόν, ᾧ καταρασόμενον αὐτὸν ἐλθεῖν παρακαλοῦσι, δι' εὐνοίας εἶναι τῷ θεῷ: συνεβούλευέ τε διὰ ταύτην τὴν αἰτίαν χωρεῖν παρ' αὐτοὺς τὴν ἔχθραν τὴν πρὸς τοὺς ̓Ισραηλίτας καταλυσαμένους. καὶ τοὺς μὲν πρέσβεις ταῦτα εἰπὼν ἀπέλυσε. 4.107. Μαδιηνῖται δὲ Βαλάκου σφόδρα ἐγκειμένου καὶ δέησιν λιπαρὰν προσφέροντος πάλιν πέμπουσι πρὸς τὸν Βάλαμον. κἀκεῖνος βουλόμενος χαρίζεσθαί τι τοῖς ἀνδράσιν ἀνήρετο τὸν θεόν, ὁ δὲ καὶ τῆς πείρας δυσχεράνας κελεύει μηδὲν ἀντιλέγειν τοῖς πρέσβεσιν. ὁ δ' οὐχ ὑπολαβὼν ἀπάτῃ ταῦτα τὸν θεὸν κεκελευκέναι συναπῄει τοῖς πρέσβεσι. 4.108. κατὰ δὲ τὴν ὁδὸν ἀγγέλου θείου προσβαλόντος αὐτῷ κατά τι στενὸν χωρίον περιειλημμένον αἱμασιαῖς διπλαῖς ἡ ὄνος, ἐφ' ἧς ὁ Βάλαμος ὠχεῖτο, συνεῖσα τοῦ θείου πνεύματος ὑπαντῶντος ἀπέκλινε τὸν Βάλαμον πρὸς τὸν ἕτερον τῶν τριγχῶν ἀναισθήτως ἔχουσα τῶν πληγῶν, ἃς ὁ Βάλαμος ἐπέφερεν αὐτῇ κακοπαθῶν τῇ θλίψει τῇ πρὸς τὸν τριγχόν. 4.109. ὡς δ' ἐγκειμένου τοῦ ἀγγέλου ἡ ὄνος τυπτομένη ὤκλασε, κατὰ βούλησιν θεοῦ φωνὴν ἀνθρωπίνην ἀφεῖσα κατεμέμφετο τὸν Βάλαμον ὡς ἄδικον ἐπὶ ταῖς πρότερον διακονίαις μηδὲν ἔχοντα ἐγκαλεῖν αὐτῇ πληγὰς ἐπιφέρειν μὴ συνιείς, ὅτι νῦν κατὰ θεοῦ προαίρεσιν οἷς αὐτὸς ἔσπευσεν ὑπηρετεῖν εἴργεται. 4.111. καταδείσας δ' ὁ Βάλαμος οἷός τε ἦν ἀναστρέφειν, ἀλλ' ὁ θεὸς αὐτὸν χωρεῖν τὴν προκειμένην παρώρμησε προστάξας ὅτιπερ ἂν αὐτὸς κατὰ νοῦν αὐτῷ ποιήσειε τοῦτο σημαίνειν. 4.112. Καὶ ὁ μὲν ταῦτα τοῦ θεοῦ κελεύσαντος ἥκει πρὸς Βάλακον. δεξαμένου δὲ αὐτὸν τοῦ βασιλέως ἐκπρεπῶς ἠξίου προαχθεὶς ἐπί τι τῶν ὀρῶν σκέψασθαι, πῶς τὸ τῶν ̔Εβραίων ἔχοι στρατόπεδον. Βάλακος δ' αὐτὸς ἀφικνεῖται τὸν μάντιν σὺν βασιλικῇ θεραπείᾳ φιλοτίμως ἀγόμενος εἰς ὄρος, ὅπερ ὑπὲρ κεφαλῆς αὐτῶν ἔκειτο τοῦ στρατοπέδου σταδίους ἀπέχον ἑξήκοντα. 4.113. κατιδὼν δ' αὐτοὺς ἐκεῖνος βωμούς τε ἐκέλευσεν ἑπτὰ δείμασθαι τὸν βασιλέα καὶ τοσούτους ταύρους καὶ κριοὺς παραστῆσαι: ὑπουργήσαντος δὲ διὰ ταχέων τοῦ βασιλέως ὁλοκαυτεῖ τυθέντας, 4.114. ὡς τρόπον εἶδε σημαινομένην, “ὁ λεώς, φησίν, οὗτος εὐδαίμων, ᾧ ὁ θεὸς δίδωσι μυρίων κτῆσιν ἀγαθῶν καὶ σύμμαχον εἰς ἅπαντα καὶ ἡγεμόνα τὴν ἑαυτοῦ πρόνοιαν ἐπένευσεν. ὡς οὐδέν ἐστιν ἀνθρώπινον γένος, οὗ μὴ κατ' ἀρετὴν καὶ ζήλωσιν ἐπιτηδευμάτων ἀρίστων καὶ καθαρῶν πονηρίας ὑμεῖς ἀμείνους κριθήσεσθε καὶ παισὶ βελτίοσιν αὐτῶν ταῦτα καταλείψετε, θεοῦ μόνους ὑμᾶς ἀνθρώπους ἐφορῶντος καὶ ὅθεν ἂν γένοισθε πάντων εὐδαιμονέστεροι τῶν ὑπὸ τὸν ἥλιον ἐκπορίζοντος. 4.115. γῆν τε οὖν ἐφ' ἣν ὑμᾶς αὐτὸς ἔστειλε καθέξετε δουλεύσουσαν αἰεὶ παισὶν ὑμετέροις καὶ τοῦ περὶ αὐτῶν κλέους ἐμπλησθήσεται πᾶσα ἡ γῆ καὶ θάλασσα, ἀρκέσετε δὲ τῷ κόσμῳ παρασχεῖν ἑκάστῃ γῇ τῶν ἀφ' ὑμετέρου γένους οἰκήτορας. 4.116. θαυμάζετε οὖν, ὦ μακάριος στρατός, ὅτι τοσοῦτος ἐξ ἑνὸς πατρὸς γεγόνατε. ἀλλὰ τὸν νῦν ὑμῶν ὀλίγον ἡ Χαναναίων χωρήσει γῆ, τὴν δ' οἰκουμένην οἰκητήριον δι' αἰῶνος ἴστε προκειμένην ὑμῖν, καὶ τὸ πλῆθος ὑμῶν ἔν τε νήσοις καὶ κατ' ἤπειρον βιοτεύσετε ὅσον ἐστὶν οὐδ' ἀστέρων ἀριθμὸς ἐν οὐρανῷ. τοσούτοις δὲ οὖσιν οὐκ ἀπαγορεύσει τὸ θεῖον ἀφθονίαν μὲν παντοίων ἀγαθῶν ἐν εἰρήνῃ χορηγοῦν, νίκην δὲ καὶ κράτος ἐν πολέμῳ. 4.117. παῖδας ἐχθρῶν ἔρως τοῦ πρὸς ὑμᾶς πολέμου λάβοι καὶ θρασυνθεῖεν ὥστε εἰς ὅπλα καὶ τὰς ὑμετέρας χεῖρας ἐλθεῖν: οὐ γὰρ ἂν ὑποστρέψειέ τις νικηφόρος οὐδ' ὥστε παῖδας εὐφρᾶναι καὶ γυναῖκας. τοσοῦτον ὑμῖν ἀνδρείας τὸ περιὸν ἐκ θεοῦ προνοίας ἀνῄρηται, ᾧ καὶ τὰ περιττὰ μειοῦν ἰσχὺς καὶ τὰ λείποντα διδόναι.” 4.118. Καὶ ὁ μὲν τοιαῦτα ἐπεθείαζεν οὐκ ὢν ἐν ἑαυτῷ τῷ δὲ θείῳ πνεύματι πρὸς αὐτὰ νενικημένος. τοῦ δὲ Βαλάκου δυσχεραίνοντος καὶ παραβαίνειν αὐτὸν τὰς συνθήκας ἐφ' αἷς αὐτὸν ἀντὶ μεγάλων λάβοι δωρεῶν παρὰ τῶν συμμάχων ἐπικαλοῦντος, ἐλθόντα γὰρ ἐπὶ κατάρᾳ τῶν πολεμίων ὑμνεῖν αὐτοὺς ἐκείνους καὶ μακαριωτάτους ἀποφαίνειν ἀνθρώπων, 4.119. “ὦ Βάλακε, φησί, περὶ τῶν ὅλων λογίζῃ καὶ δοκεῖς ἐφ' ἡμῖν εἶναί τι περὶ τῶν τοιούτων σιγᾶν ἢ λέγειν, ὅταν ἡμᾶς τὸ τοῦ θεοῦ λάβῃ πνεῦμα; φωνὰς γὰρ ἃς βούλεται τοῦτο καὶ λόγους οὐδὲν ἡμῶν εἰδότων ἀφίησιν. 4.121. κρείττων δὲ ὁ θεὸς ὧν ἐγὼ χαρίζεσθαι διεγνώκειν: καὶ παντελῶς ἀσθενεῖς οἱ προγινώσκειν περὶ τῶν ἀνθρωπίνων παρ' ἑαυτῶν ὑπολαμβάνοντες, ὡς μὴ ταῦθ' ἅπερ ὑπαγορεύει τὸ θεῖον λέγειν, βιάζεσθαι δὲ τὴν ἐκείνου βούλησιν: 4.122. οὐδὲν γὰρ ἐν ἡμῖν ἔτι φθάσαντος εἰσελθεῖν ἐκείνου ἡμέτερον. ἔγωγ' οὖν τὸν στρατὸν τοῦτον οὔτ' ἐπαινέσαι προεθέμην οὔτ' ἐφ' οἷς τὸ γένος αὐτῶν ὁ θεὸς ἀγαθοῖς ἐμηχανήσατο διελθεῖν, ἀλλ' εὐμενὴς αὐτοῖς οὗτος ὢν καὶ σπεύδων αὐτοῖς εὐδαίμονα βίον καὶ κλέος αἰώνιον παρασχεῖν ἐμοὶ τοιούτων ἀπαγγελίαν λόγων ὑπέθετο. 4.123. νῦν δέ, χαρίζεσθαί τε γὰρ αὐτῷ σοὶ διὰ σπουδῆς ἐστί μοι καὶ Μαδιηνίταις, ὧν ἀπώσασθαί μοι τὴν ἀξίωσιν οὐκ εὐπρεπές, φέρε βωμούς τε ἑτέρους αὖθις ἐγείρωμεν καὶ θυσίας ταῖς πρὶν παραπλησίας ἐπιτελέσωμεν, εἰ πεῖσαι τὸν θεὸν δυνηθείην ἐπιτρέψαι μοι τοὺς ἀνθρώπους ἀραῖς ἐνδῆσαι.” 4.124. συγχωρήσαντος δὲ τοῦ Βαλάκου δὶς μὲν τεθυκότι τὸ θεῖον οὐκ ἐπένευσε τὰς κατὰ τῶν ̓Ισραηλιτῶν ἀράς, θύσας δὲ καὶ τρίτον ἄλλων πάλιν ἀνασταθέντων βωμῶν οὐδὲ τότε μὲν κατηράσατο τοῖς ̓Ισραηλίταις, 4.125. πεσὼν δ' ἐπὶ στόμα πάθη προύλεγεν ὅσα τε βασιλεῦσιν ἔσται καὶ ὅσα πόλεσι ταῖς ἀξιολογωτάταις, ὧν ἐνίαις οὐδ' οἰκεῖσθαί πω συνέβαινε τὴν ἀρχήν, ἅ τε καὶ προϋπῆρξεν ἐν τοῖς ἔμπροσθεν χρόνοις γενόμενα τοῖς ἀνθρώποις διὰ γῆς ἢ θαλάσσης εἰς μνήμην τὴν ἐμήν. ἐξ ὧν ἁπάντων λαβόντων τέλος ὁποῖον ἐκεῖνος προεῖπε τεκμαίροιτ' ἄν τις, ὅ τι καὶ ἔσοιτο πρὸς τὸ μέλλον. 4.126. Βάλακος δὲ ἀγανακτήσας ἐπὶ τῷ μὴ καταράτους γενέσθαι τοὺς ̓Ισραηλίτας ἀποπέμπει τὸν Βάλαμον μηδεμιᾶς τιμῆς ἀξιώσας: ὁ δὲ ἀπιὼν ἤδη κἀπὶ τῷ περαιοῦν τὸν Εὐφράτην γενόμενος τόν τε Βάλακον μεταπεμψάμενος καὶ τοὺς ἄρχοντας τῶν Μαδιηνιτῶν 4.127. “Βάλακε, φησί, καὶ Μαδιηνιτῶν οἱ παρόντες, χρὴ γὰρ καὶ παρὰ βούλησιν τοῦ θεοῦ χαρίσασθαι ὑμῖν, τὸ μὲν ̔Εβραίων γένος οὐκ ἂν ὄλεθρος παντελὴς καταλάβοι οὔτ' ἐν πολέμῳ οὔτ' ἐν λοιμῷ καὶ σπάνει τῶν ἀπὸ γῆς καρπῶν, οὔτ' ἄλλη τις αἰτία παράλογος διαφθείρειεν. 4.128. πρόνοια γάρ ἐστιν αὐτῶν τῷ θεῷ σώζειν ἀπὸ παντὸς κακοῦ καὶ μηδὲν ἐπ' αὐτοὺς ἐᾶσαι τοιοῦτον πάθος ἐλθεῖν, ὑφ' οὗ κἂν ἀπόλοιντο πάντες: συμπέσοι δ' αὐτοῖς ὀλίγα τε καὶ πρὸς ὀλίγον, ὑφ' ὧν ταπεινοῦσθαι δοκοῦντες εἶτ' ἀνθήσουσιν ἐπὶ φόβῳ τῶν ἐπαγαγόντων αὐτοῖς τὰς βλάβας. 4.129. ὑμεῖς δ' εἰ νίκην τινὰ πρὸς βραχὺν καιρὸν κατ' αὐτῶν κερδᾶναι ποθεῖτε, τύχοιτ' ἂν αὐτῆς ταῦτα ποιήσαντες: τῶν θυγατέρων τὰς μάλιστα εὐπρεπεῖς καὶ βιάσασθαι καὶ νικῆσαι τὴν τῶν ὁρώντων σωφροσύνην ἱκανὰς διὰ τὸ κάλλος ἀσκήσαντες τὴν εὐμορφίαν αὐτῶν ἐπὶ τὸ μᾶλλον εὐπρεπὲς πέμψατε πλησίον ἐσομένας τοῦ ἐκείνων στρατοπέδου, καὶ δεομένοις συνεῖναι τοῖς νεανίαις αὐτῶν προστάξατε. 4.131. Τῶν δὲ Μαδιηνιτῶν πεμψάντων τὰς θυγατέρας κατὰ τὴν ἐκείνου παραίνεσιν οἱ τῶν ̔Εβραίων ἁλίσκονται νέοι τῆς εὐπρεπείας αὐτῶν καὶ παραγενόμενοι εἰς λόγους αὐταῖς παρεκάλουν μὴ φθονεῖν αὐτοῖς τῆς τοῦ κάλλους αὐτῶν ἀπολαύσεως μηδὲ τῆς τοῦ πλησιάζειν συνηθείας: αἱ δ' ἀσμένως δεξάμεναι τοὺς λόγους συνῄεσαν αὐτοῖς. 9.169. ὅτι τοῦ θεοῦ προφητεύειν αὐτὸν ἀποδείξαντος στὰς ἐν μέσῳ τῷ πλήθει συνεβούλευεν αὐτῷ τε καὶ τῷ βασιλεῖ τὰ δίκαια πράττειν καὶ τιμωρίαν ὅτι μεγάλην ὑφέξουσι μὴ πειθόμενοι προύλεγε. τελευτῶν μέντοι Ζαχαρίας μάρτυρα καὶ δικαστὴν ὧν ἔπασχε τὸν θεὸν ἐποιεῖτο ἀντὶ χρηστῆς συμβουλίας καὶ ὧν ὁ πατὴρ αὐτοῦ παρέσχεν ̓Ιωάσῳ πικρῶς καὶ βιαίως ἀπολλύμενος. 10.203. Εἰσελθὼν δὲ πρὸς τὸν βασιλέα Δανίηλος παρῃτεῖτο πρῶτον μὴ σοφώτερον αὐτὸν δόξαι τῶν ἄλλων Χαλδαίων καὶ μάγων, ὅτι μηδενὸς ἐκείνων τὸ ὄναρ εὑρεῖν δυνηθέντος αὐτὸς αὐτὸ μέλλοι λέγειν: οὐ γὰρ κατ' ἐμπειρίαν οὐδ' ὅτι τὴν διάνοιαν αὐτῶν μᾶλλον ἐκπεπόνηται τοῦτο γίνεται, ἀλλ' ἐλεήσας ἡμᾶς ὁ θεὸς κινδυνεύοντας ἀποθανεῖν δεηθέντι περί τε τῆς ἐμῆς ψυχῆς καὶ τῶν ὁμοεθνῶν καὶ τὸ ὄναρ καὶ τὴν κρίσιν αὐτοῦ φανερὰν ἐποίησεν. 10.204. οὐχ ἧττον γὰρ τῆς ἐφ' ἡμῖν αὐτοῖς καταδικασθεῖσιν ὑπὸ σοῦ μὴ ζῆν λύπης περὶ τῆς σῆς αὐτοῦ δόξης ἐφρόντιζον ἀδίκως οὕτως ἄνδρας καὶ ταῦτα καλοὺς κἀγαθοὺς ἀποθανεῖν κελεύσαντος, οἷς οὐδὲν μὲν ἀνθρωπίνης σοφίας ἐχόμενον προσέταξας, ὃ δ' ἦν θεοῦ τοῦτο ἀπῄτεις παρ' αὐτῶν. 10.205. σοὶ τοίνυν φροντίζοντι περὶ τοῦ τίς ἄρξει τοῦ κόσμου παντὸς μετὰ σέ, κοιμηθέντι βουλόμενος δηλῶσαι πάντας ὁ θεὸς τοὺς βασιλεύσοντας ὄναρ ἔδειξε τοιοῦτον: 10.206. ἔδοξας ὁρᾶν ἀνδριάντα μέγαν ἑστῶτα, οὗ τὴν μὲν κεφαλὴν συνέβαινεν εἶναι χρυσῆν, τοὺς δὲ ὤμους καὶ τοὺς βραχίονας ἀργυροῦς, τὴν δὲ γαστέρα καὶ τοὺς μηροὺς χαλκέους, κνήμας δὲ καὶ πόδας σιδηροῦς. 10.207. εἶτα λίθον ἐξ ὄρους ἀπορραγέντα ἐμπεσεῖν τῷ ἀνδριάντι καὶ τοῦτον καταβαλόντα συνθρύψαι καὶ μηδὲν αὐτοῦ μέρος ὁλόκληρον ἀφεῖναι, ὡς τὸν μὲν χρυσὸν καὶ τὸν ἄργυρον καὶ τὸν χαλκὸν καὶ τὸν σίδηρον ἀλεύρων λεπτότερον γενέσθαι, καὶ τὰ μὲν ἀνέμου πνεύσαντος σφοδροτέρου ὑπὸ τῆς βίας ἁρπαγέντα διασπαρῆναι, τὸν δὲ λίθον αὐξῆσαι τοσοῦτον, ὡς ἅπασαν δοκεῖν τὴν γῆν ὑπ' αὐτοῦ πεπληρῶσθαι. 10.208. τὸ μὲν οὖν ὄναρ, ὅπερ εἶδες, τοῦτ' ἔστιν, ἡ δὲ κρίσις αὐτοῦ τοῦτον ἔχει τὸν τρόπον: ἡ μὲν χρυσῆ κεφαλὴ σέ τε ἐδήλου καὶ τοὺς πρὸ σοῦ βασιλέας Βαβυλωνίους ὄντας: αἱ δὲ χεῖρες καὶ οἱ ὦμοι σημαίνουσιν ὑπὸ δύο καταλυθήσεσθαι βασιλέων τὴν ἡγεμονίαν ὑμῶν: 10.209. τὴν δὲ ἐκείνων ἕτερός τις ἀπὸ τῆς δύσεως καθαιρήσει χαλκὸν ἠμφιεσμένος, καὶ ταύτην ἄλλη παύσει τὴν ἰσχὺν ὁμοία σιδήρῳ καὶ κρατήσει δὲ εἰς ἅπαντα διὰ τὴν τοῦ σιδήρου φύσιν: εἶναι γὰρ αὐτὴν στερροτέραν τῆς τοῦ χρυσοῦ καὶ τοῦ ἀργύρου καὶ τοῦ χαλκοῦ. 10.244. θέκελ: σημαίνει τοῦτο τὸν σταθμόν: στήσας οὖν σου λέγει τὸν χρόνον τῆς βασιλείας ὁ θεὸς ἤδη καταφερομένην δηλοῖ. φαρές: καὶ τοῦτο κλάσμα δηλοῖ καθ' ̔Ελλάδα γλῶτταν: κλάσει τοιγαροῦν σου τὴν βασιλείαν καὶ Μήδοις αὐτὴν καὶ Πέρσαις διανεμεῖ. 10.266. ἄξιον δὲ τἀνδρὸς τούτου καὶ ὃ μάλιστ' ἂν θαυμάσαι τις ἀκούσας διελθεῖν: ἀπαντᾷ γὰρ αὐτῷ παραδόξως ὡς ἑνί τινι τῶν μεγίστων καὶ παρὰ τὸν τῆς ζωῆς χρόνον τιμή τε καὶ δόξα ἡ παρὰ τῶν βασιλέων καὶ τοῦ πλήθους, καὶ τελευτήσας δὲ μνήμην αἰώνιον ἔχει. 10.267. τὰ γὰρ βιβλία, ὅσα δὴ συγγραψάμενος καταλέλοιπεν, ἀναγινώσκεται παρ' ἡμῖν ἔτι καὶ νῦν καὶ πεπιστεύκαμεν ἐξ αὐτῶν, ὅτι Δανίηλος ὡμίλει τῷ θεῷ: οὐ γὰρ τὰ μέλλοντα μόνον προφητεύων διετέλει, καθάπερ καὶ οἱ ἄλλοι προφῆται, ἀλλὰ καὶ καιρὸν ὥριζεν, εἰς ὃν ταῦτα ἀποβήσεται: 10.268. καὶ τῶν προφητῶν τὰ χείρω προλεγόντων καὶ διὰ τοῦτο δυσχεραινομένων ὑπὸ τῶν βασιλέων καὶ τοῦ πλήθους Δανίηλος ἀγαθῶν ἐγίνετο προφήτης αὐτοῖς, ὡς ἀπὸ μὲν τῆς εὐφημίας τῶν προλεγομένων εὔνοιαν ἐπισπᾶσθαι παρὰ πάντων, ἀπὸ δὲ τοῦ τέλους αὐτῶν ἀληθείας πίστιν καὶ δόξαν ὁμοῦ θειότητος παρὰ τοῖς ὄχλοις ἀποφέρεσθαι. 10.269. κατέλιπε δὲ γράψας, ὅθεν ἡμῖν ἀληθὲς τὸ τῆς προφητείας αὐτοῦ ἀκριβὲς καὶ ἀπαράλλακτον ἐποίησε δῆλον: φησὶ γὰρ αὐτὸν γενόμενον ἐν Σούσοις ἐν τῇ μητροπόλει τῆς Περσίδος, ὡς ἐξῆλθεν εἰς τὸ πεδίον μετὰ ἑταίρων αὐτοῦ, σεισμοῦ καὶ κλόνου τῆς γῆς ἐξαίφνης γενομένου καταλειφθείη μόνος φευγόντων τῶν φίλων καὶ πέσοι μὲν ἐπὶ στόμα ταραχθεὶς ἐπὶ τὰς δύο χεῖρας, τινὸς δ' ἁψαμένου αὐτοῦ καὶ μεταξὺ κελεύοντος ἀναστῆναι καὶ τὰ μέλλοντα συμβήσεσθαι τοῖς πολίταις ἰδεῖν μετὰ πολλὰς γενεάς. 10.271. εἶτα τὸν τράγον ἰδεῖν ἐκ τοῦ μετώπου μέγιστον ἀναφύσαντα κέρας, οὗ κλασθέντος ἀναβλαστῆσαι τέσσαρα καθ' ἕκαστον τῶν ἀνέμων τετραμμένα. ἐξ αὐτῶν δ' ἀνασχεῖν καὶ ἄλλο μικρότερον ἀνέγραψεν, ὃ αὐξῆσαν ἔλεγεν αὐτῷ ὁ ταῦτα ἐπιδεικνὺς θεὸς πολεμήσειν αὐτοῦ τὸ ἔθνος καὶ τὴν πόλιν ἀναιρήσειν κατὰ κράτος, καὶ συγχεεῖν τὰ περὶ τὸν ναὸν καὶ τὰς θυσίας κωλύσειν γενέσθαι ἐπὶ ἡμέρας χιλίας διακοσίας ἐνενήκοντα ἕξ. 10.272. ταῦτα μὲν ἰδεῖν ἐν τῷ πεδίῳ τῷ ἐν Σούσοις ὁ Δανίηλος ἔγραψε, κρῖναι δ' αὐτὸν τὴν ὄψιν τοῦ φαντάσματος ἐδήλου τὸν θεὸν οὕτως: τὸν μὲν κριὸν βασιλείας τὰς Μήδων καὶ Περσῶν σημαίνειν ἔφασκε, τὰ δὲ κέρατα τοὺς βασιλεύειν μέλλοντας, τὸ δὲ ἔσχατον κέρας σημαίνειν τὸν ἔσχατον βασιλέα: τοῦτον γὰρ διοίσειν ἁπάντων πλούτῳ τε καὶ δόξῃ. 10.273. τὸν δὲ τράγον δηλοῦν, ὡς ἐκ τῶν ̔Ελλήνων τις βασιλεύων ἔσται, ὃς τῷ Πέρσῃ συμβαλὼν δὶς κρατήσει τῇ μάχῃ καὶ παραλήψεται τὴν ἡγεμονίαν ἅπασαν. 10.274. δηλοῦσθαι δ' ὑπὸ τοῦ μεγάλου κέρατος τοῦ ἐν τῷ μετώπῳ τοῦ τράγου τὸν πρῶτον βασιλέα καὶ τὴν τῶν τεσσάρων ἀναβλάστησιν ἐκπεσόντος ἐκείνου καὶ τὴν πρὸς τὰ τέσσαρα κλίματα τῆς γῆς αὐτῶν ἀποστροφὴν ἑκάστου τοὺς διαδόχους μετὰ τὸν θάνατον τοῦ πρώτου βασιλέως ἐμφανίζεσθαι καὶ διαμερισμὸν εἰς αὐτοὺς τῆς βασιλείας, οὔτε δὲ παῖδας αὐτοῦ τούτους ὄντας οὔτε συγγενεῖς, πολλοῖς ἔτεσιν ἄρξειν τῆς οἰκουμένης. 10.275. γενήσεσθαι δ' ἐκ τούτων τινὰ βασιλέα τὸν ἐκπολεμήσοντα τό τε ἔθνος καὶ τοὺς νόμους αὐτῶν καὶ τὴν κατὰ τούτους ἀφαιρησόμενον πολιτείαν καὶ συλήσοντα τὸν ναὸν καὶ τὰς θυσίας ἐπ' ἔτη τρία κωλύσοντα ἐπιτελεσθῆναι. 10.276. καὶ δὴ ταῦτα ἡμῶν συνέβη παθεῖν τῷ ἔθνει ὑπὸ ̓Αντιόχου τοῦ ̓Επιφανοῦς, καθὼς εἶδεν ὁ Δανίηλος καὶ πολλοῖς ἔτεσιν ἔμπροσθεν ἀνέγραψε τὰ γενησόμενα. τὸν αὐτὸν δὲ τρόπον ὁ Δανίηλος καὶ περὶ τῆς ̔Ρωμαίων ἡγεμονίας ἀνέγραψε, καὶ ὅτι ὑπ' αὐτῶν ἐρημωθήσεται. 10.277. ταῦτα πάντα ἐκεῖνος θεοῦ δείξαντος αὐτῷ συγγράψας κατέλειψεν: ὥστε τοὺς ἀναγινώσκοντας καὶ τὰ συμβαίνοντα σκοποῦντας θαυμάζειν ἐπὶ τῇ παρὰ θεοῦ τιμῇ τὸν Δανίηλον καὶ τοὺς ̓Επικουρείους ἐκ τούτων εὑρίσκειν πεπλανημένους, 10.278. οἳ τήν τε πρόνοιαν ἐκβάλλουσι τοῦ βίου καὶ θεὸν οὐκ ἀξιοῦσιν ἐπιτροπεύειν τῶν πραγμάτων, οὐδ' ὑπὸ τῆς μακαρίας καὶ ἀφθάρτου πρὸς διαμονὴν τῶν ὅλων οὐσίας κυβερνᾶσθαι τὰ σύμπαντα, ἄμοιρον δὲ ἡνιόχου καὶ ἀφρόντιστον τὸν κόσμον αὐτομάτως φέρεσθαι λέγουσιν. 10.279. ὃς εἰ τοῦτον ἀπροστάτητος ἦν τὸν τρόπον, καθάπερ καὶ τὰς ναῦς ἐρήμους κυβερνητῶν καταδυομένας ὁρῶμεν ὑπὸ πνευμάτων ἢ καὶ τὰ ἅρματα περιτρεπόμενα μὴ ἔχοντα τοὺς ἡνιοχοῦντας, συντριβεὶς ἂν ὑπὸ τῆς ἀπρονοήτου συμφορᾶς ἀπωλώλει καὶ διεφθείρετο. 10.281. ἐγὼ μὲν περὶ τούτων ὡς εὗρον καὶ ἀνέγνων οὕτως ἔγραψα: εἰ δέ τις ἄλλως δοξάζειν βουλήσεται περὶ αὐτῶν, ἀνέγκλητον ἐχέτω τὴν ἑτερογνωμοσύνην. 12.322. τὴν δ' ἐρήμωσιν τοῦ ναοῦ συνέβη γενέσθαι κατὰ τὴν Δανιήλου προφητείαν πρὸ τετρακοσίων καὶ ὀκτὼ γενομένην ἐτῶν: ἐδήλωσεν γάρ, ὅτι Μακεδόνες καταλύσουσιν αὐτόν. 13.288. ̔Υρκανῷ δὲ φθόνον ἐκίνησεν παρὰ τῶν ̓Ιουδαίων ἡ εὐπραγία, μάλιστα δ' οἱ Φαρισαῖοι κακῶς πρὸς αὐτὸν εἶχον, αἵρεσις ὄντες μία τῶν ̓Ιουδαίων, ὡς καὶ ἐν τοῖς ἐπάνω δεδηλώκαμεν. τοσαύτην δὲ ἔχουσι τὴν ἰσχὺν παρὰ τῷ πλήθει, ὡς καὶ κατὰ βασιλέως τι λέγοντες καὶ κατ' ἀρχιερέως εὐθὺς πιστεύεσθαι. 13.289. μαθητὴς δὲ αὐτῶν ἦν καὶ ̔Υρκανὸς καὶ σφόδρα ὑπ' αὐτῶν ἠγαπᾶτο. καὶ δὴ καλέσας αὐτοὺς ἐφ' ἑστίασιν καὶ φιλοφρόνως ὑποδεξάμενος, ἐπεὶ σφόδρα ἡδομένους ἑώρα, λέγειν ἤρξατο πρὸς αὐτούς, ὡς ἴσασιν μὲν αὐτὸν βουλόμενον εἶναι δίκαιον καὶ πάντα ποιοῦντα ἐξ ὧν ἀρέσειεν ἂν τῷ θεῷ καὶ αὐτοῖς: 13.291. εἷς δέ τις τῶν κατακειμένων ̓Ελεάζαρος ὄνομα, κακοήθης ὢν φύσει καὶ στάσει χαίρων “ἐπεί, φησίν, ἠξίωσας γνῶναι τὴν ἀλήθειαν, θέλεις δὲ εἶναι δίκαιος, τὴν ἀρχιερωσύνην ἀπόθου, καὶ μόνον ἀρκείτω σοι τὸ ἄρχειν τοῦ λαοῦ.” τὴν δ' αἰτίαν αὐτοῦ πυθομένου, 13.292. δι' ἣν ἀποθοῖτο τὴν ἀρχιερωσύνην “ὅτι, φησίν, ἀκούομεν παρὰ τῶν πρεσβυτέρων αἰχμάλωτόν σου γεγονέναι τὴν μητέρα βασιλεύοντος ̓Αντιόχου τοῦ ̓Επιφανοῦς.” ψευδὴς λόγος ἦν: καὶ πρὸς αὐτὸν ̔Υρκανὸς παρωξύνθη καὶ πάντες δ' οἱ Φαρισαῖοι σφοδρῶς ἠγανάκτησαν. 13.293. Τῶν δ' ἐκ τῶν Σαδδουκαίων τῆς αἱρέσεως, οἳ τὴν ἐναντίαν τοῖς Φαρισαίοις προαίρεσιν ἔχουσιν, ̓Ιωνάθης τις ἐν τοῖς μάλιστα φίλος ὢν ̔Υρκανῷ τῇ κοινῇ πάντων Φαρισαίων γνώμῃ ποιήσασθαι τὰς βλασφημίας τὸν ̓Ελεάζαρον ἔλεγεν: καὶ τοῦτ' ἔσεσθαι φανερὸν αὐτῷ πυθομένῳ παρ' ἐκείνων, τίνος ἄξιός ἐστιν ἐπὶ τοῖς εἰρημένοις κολάσεως. 13.294. τοῦ δὲ ̔Υρκανοῦ τοὺς Φαρισαίους ἐρομένου, τίνος αὐτὸν ἄξιον ἡγοῦνται τιμωρίας: πειραθήσεσθαι γὰρ οὐ μετὰ τῆς ἐκείνων γνώμης γεγονέναι τὰς βλασφημίας τιμησαμένων αὐτὸν τῷ μέτρῳ τῆς δίκης, πληγῶν ἔφασαν καὶ δεσμῶν: οὐ γὰρ ἐδόκει λοιδορίας ἕνεκα θανάτῳ ζημιοῦν, ἄλλως τε καὶ φύσει πρὸς τὰς κολάσεις ἐπιεικῶς ἔχουσιν οἱ Φαρισαῖοι. 13.295. πρὸς τοῦτο λίαν ἐχαλέπηνεν καὶ δοκοῦν ἐκείνοις ποιήσασθαι τὰς βλασφημίας τὸν ἄνθρωπον ἐνόμισεν. μάλιστα δ' αὐτὸν ἐπιπαρώξυνεν ̓Ιωνάθης καὶ διέθηκεν οὕτως, 13.296. ὥστε τῇ Σαδδουκαίων ἐποίησεν προσθέσθαι μοίρᾳ τῶν Φαρισαίων ἀποστάντα καὶ τά τε ὑπ' αὐτῶν κατασταθέντα νόμιμα τῷ δήμῳ καταλῦσαι καὶ τοὺς φυλάττοντας αὐτὰ κολάσαι. μῖσος οὖν ἐντεῦθεν αὐτῷ τε καὶ τοῖς υἱοῖς παρὰ τοῦ πλήθους ἐγένετο. 14.22. ̓Ονίαν δέ τινα ὄνομα δίκαιον ὄντα καὶ θεοφιλῆ, ὃς ἀνομβρίας ποτὲ οὔσης ηὔξατο τῷ θεῷ λῦσαι τὸν αὐχμὸν καὶ γενόμενος ἐπήκοος ὁ θεὸς ὗσεν, κρύψαντα ἑαυτὸν διὰ τὸ τὴν στάσιν ὁρᾶν ἰσχυρὰν ἐπιμένουσαν, ἀναχθέντα εἰς τὸ στρατόπεδον τῶν ̓Ιουδαίων ἠξίουν, ὡς ἔπαυσε τὴν ἀνομβρίαν εὐξάμενος, ἵν' οὕτως ἀρὰς θῇ κατὰ ̓Αριστοβούλου καὶ τῶν συστασιαστῶν αὐτοῦ. 14.22. Σερουίνιος Παπίνιος Λεμωνία Κούιντος, Γάιος Κανείνιος Τηρητίνα ̔Ρέβιλος, Πόπλιος Τηδήτιος Λευκίου υἱὸς Πολλία, Λεύκιος ̓Απούλιος Λευκίου υἱὸς Σεργία, Φλάβιος Λευκίου Λεμωνία, Πόπλιος Πλαύτιος Ποπλίου Παπειρία, Μᾶρκος Σέλλιος Μάρκου Μαικία, Λεύκιος ̓Ερούκιος Λουκίου Στηλητίνα, Μᾶρκος Κούιντος Μάρκου υἱὸς Πολλία Πλανκῖνος, 14.23. ἐπεὶ δὲ ἀντιλέγων καὶ παραιτούμενος ἐβιάσθη ὑπὸ τοῦ πλήθους, στὰς μέσος αὐτῶν εἶπεν: 14.23. Τίτος ̓́Αμπιος Τίτου υἱὸς Βάλβος πρεσβευτὴς καὶ ἀντιστράτηγος ̓Εφεσίων ἄρχουσι βουλῇ δήμῳ χαίρειν. ̓Ιουδαίους τοὺς ἐν τῇ ̓Ασίᾳ Λεύκιος Λέντλος ὁ ὕπατος ἐμοῦ ἐντυχόντος ἀπέλυσεν τῆς στρατείας. αἰτησάμενος δὲ μετὰ ταῦτα καὶ παρὰ Φαννίου τοῦ ἀντιστρατήγου καὶ παρὰ Λευκίου ̓Αντωνίου τοῦ ἀντιταμίου ἐπέτυχον ὑμᾶς τε βούλομαι φροντίσαι, ἵνα μή τις αὐτοῖς διενοχλῇ. 14.24. “ὦ θεὲ βασιλεῦ τῶν ὅλων, ἐπεὶ οἱ μετ' ἐμοῦ συνεστῶτες σὸς δῆμός ἐστιν καὶ οἱ πολιορκούμενοι δὲ ἱερεῖς σοί, δέομαι μήτε κατὰ τούτων ἐκείνοις ὑπακοῦσαι μήτε κατ' ἐκείνων ἃ οὗτοι παρακαλοῦσιν εἰς τέλος ἀγαγεῖν.” καὶ τὸν μὲν ταῦτ' εὐξάμενον περιστάντες οἱ πονηροὶ τῶν ̓Ιουδαίων κατέλευσαν. 14.24. ἐπὶ τούτων ὁ Λέντλος δόγμα ἐξέθετο: πολίτας ̔Ρωμαίων ̓Ιουδαίους, οἵτινες ἱερὰ ̓Ιουδαϊκὰ ποιεῖν εἰώθασιν, ἐν ̓Εφέσῳ πρὸ τοῦ βήματος δεισιδαιμονίας ἕνεκα ἀπέλυσα. 14.25. ̔Ο δὲ θεὸς ταύτης αὐτοὺς παραχρῆμα ἐτιμωρήσατο τῆς ὠμότητος καὶ δίκην εἰσεπράξατο τοῦ ̓Ονίου φόνου τούτῳ τῷ τρόπῳ: πολιορκουμένων τῶν ἱερέων καὶ τοῦ ̓Αριστοβούλου συνέβη τὴν ἑορτὴν ἐπιστῆναι τὴν καλουμένην φάσκα, καθ' ἣν ἔθος ἐστὶν ἡμῖν πολλὰ θύειν τῷ θεῷ. 14.25. ἵνα τε μηδεὶς ἀτελὴς ᾖ ἐκ τῆς ̓Ιουδαίων χώρας ἢ τῶν λιμένων αὐτῶν ἐξάγων βασιλεὺς ἢ δῆμος ἢ μόνος Πτολεμαῖος ὁ ̓Αλεξανδρέων βασιλεὺς διὰ τὸ εἶναι σύμμαχος ἡμέτερος καὶ φίλος, καὶ τὴν ἐν ̓Ιόππῃ φρουρὰν ἐκβαλεῖν, καθὼς ἐδεήθησαν: 14.26. ἀποροῦντες δὲ θυμάτων οἱ περὶ τὸν ̓Αριστόβουλον ἠξίωσαν αὐτοῖς τοὺς ὁμοφύλους παρασχεῖν χρήματα λαβόντας ἀντὶ τῶν θυμάτων ὅσα θέλουσιν. τῶν δέ, εἰ βούλονται λαβεῖν, χιλίας δραχμὰς ὑπὲρ ἑκάστης κεφαλῆς καταβαλεῖν κελευόντων, προθύμως ὅ τε ̓Αριστόβουλος καὶ οἱ ἱερεῖς ὑπέστησαν καὶ διὰ τῶν τειχῶν καθιμήσαντες ἔδωκαν αὐτοῖς τὰ χρήματα. 14.26. ἀποκαθισταμένων αὐτοῖς τῶν νόμων καὶ τῆς ἐλευθερίας ὑπὸ τῆς συγκλήτου καὶ τοῦ δήμου τοῦ ̔Ρωμαίων ἵνα κατὰ τὰ νομιζόμενα ἔθη συνάγωνται καὶ πολιτεύωνται καὶ διαδικάζωνται πρὸς αὑτούς, δοθῇ τε καὶ τόπος αὐτοῖς, εἰς ὃν συλλεγόμενοι μετὰ γυναικῶν καὶ τέκνων ἐπιτελοῦσιν τὰς πατρίους εὐχὰς καὶ θυσίας τῷ θεῷ: 14.27. κἀκεῖνοι λαβόντες οὐκ ἀπέδωκαν τὰ θύματα, ἀλλ' εἰς τοῦτο πονηρίας ἦλθον, ὥστε παραβῆναι τὰς πίστεις καὶ ἀσεβῆσαι τὸν θεὸν τὰ πρὸς τὰς θυσίας μὴ παρασχόντες τοῖς δεομένοις. 14.27. χρονιζομένου δὲ τοῦ πολέμου Μοῦρκος μὲν ἦλθεν ἐκ ̔Ρώμης εἰς τὴν ἀρχὴν τὴν Σέξστου, Καῖσαρ δ' ὑπὸ τῶν περὶ Κάσσιον καὶ Βροῦτον ἐν τῷ βουλευτηρίῳ κτείνεται κατασχὼν τὴν ἀρχὴν ἔτη τρία καὶ μῆνας ἕξ. τοῦτο μὲν οὖν καὶ ἐν ἄλλοις δεδήλωται. 14.28. παρασπονδηθέντες δὲ οἱ ἱερεῖς ηὔξαντο τὸν θεὸν δίκην αὐτῶν εἰσπράξασθαι παρὰ τῶν ὁμοφύλων, ὁ δὲ οὐκ ἀνεβάλετο τὴν τιμωρίαν, ἀλλὰ πνεῦμα πολὺ καὶ βίαιον ἐπιπέμψας τὸν καρπὸν ἁπάσης τῆς χώρας διέφθειρεν, ὡς τὸν μόδιον τοῦ σίτου τότε αὐτοὺς ἐξωνεῖσθαι δραχμῶν ἕνδεκα. 14.28. ̓͂Ην δὲ ἄρα φονέα περισώσας ̓Αντίπατρος αὐτοῦ τὸν Μάλιχον: Κάσσιος μὲν γὰρ καὶ Μοῦρκος στρατὸν ἀθροίζοντες τὴν ἐπιμέλειαν ἅπασαν ἐνεχείρισαν ̔Ηρώδῃ καὶ στρατηγὸν αὐτὸν κοίλης Συρίας ἐποίησαν πλοῖα δόντες καὶ δύναμιν ἱππικήν τε καὶ πεζικήν, ὑποσχόμενοί τε καὶ βασιλέα τῆς ̓Ιουδαίας ἀναδείξειν μετὰ τὸν πόλεμον: συνειστήκει γὰρ τότε πρός τε ̓Αντώνιον καὶ τὸν νέον Καίσαρα. 14.149. Εὕρατο δὲ καὶ παρὰ τοῦ τῶν ̓Αθηναίων δήμου τιμὰς ̔Υρκανὸς πολλὰ καὶ αὐτὸς εἰς αὐτοὺς χρήσιμος γενόμενος, ἔπεμψάν τε αὐτῷ ψήφισμα τοῦτον περιέχον τὸν τρόπον: “ἐπὶ πρυτάνεως καὶ ἱερέως Διονυσίου τοῦ ̓Ασκληπιάδου μηνὸς Πανέμου πέμπτῃ ἀπιόντος ἐπεδόθη τοῖς στρατηγοῖς ψήφισμα ̓Αθηναίων. 14.151. ἐπειδὴ ̔Υρκανὸς ̓Αλεξάνδρου ἀρχιερεὺς καὶ ἐθνάρχης τῶν ̓Ιουδαίων διατελεῖ κοινῇ τε τῷ δήμῳ καὶ ἰδίᾳ τῶν πολιτῶν ἑκάστῳ εὔνους ὢν καὶ πάσῃ χρώμενος περὶ αὐτοὺς σπουδῇ καὶ τοὺς παραγινομένους ̓Αθηναίων ἢ κατὰ πρεσβείαν ἢ κατ' ἰδίαν πρὸς αὐτὸν ὑποδέχεται φιλοφρόνως καὶ προπέμπει τῆς ἀσφαλοῦς αὐτῶν ἐπανόδου προνοούμενος, 14.152. ἐμαρτυρήθη μὲν καὶ πρότερον περὶ τούτων, δεδόχθαι δὲ καὶ νῦν Διονυσίου τοῦ Θεοδώρου Σουνιέως εἰσηγησαμένου καὶ περὶ τῆς τἀνδρὸς ἀρετῆς ὑπομνήσαντος τὸν δῆμον, καὶ ὅτι προαίρεσιν ἔχει ποιεῖν ἡμᾶς ὅ τι ποτ' ἂν δύνηται ἀγαθόν, 14.153. τιμῆσαι τὸν ἄνδρα χρυσῷ στεφάνῳ ἀριστείῳ κατὰ τὸν νόμον, καὶ στῆσαι αὐτοῦ εἰκόνα χαλκῆν ἐν τῷ τεμένει τοῦ Δήμου καὶ τῶν Χαρίτων, ἀνειπεῖν δὲ τὸν στέφανον ἐν τῷ θεάτρῳ Διονυσίοις τραγῳδῶν τῶν καινῶν ἀγομένων καὶ Παναθηναίων καὶ ̓Ελευσινίων καὶ ἐν τοῖς γυμνικοῖς ἀγῶσιν, 14.154. ἐπιμεληθῆναι δὲ τοὺς στρατηγοὺς διαμένοντί τε αὐτῷ καὶ φυλάττοντι τὴν πρὸς ἡμᾶς εὔνοιαν εἶναι πᾶν ὅ τι ἂν ἐπινοήσωμεν εἰς τιμὴν καὶ χάριν τῆς τἀνδρὸς σπουδῆς καὶ φιλοτιμίας, ἵνα τούτων γινομένων φαίνηται ὁ δῆμος ἡμῶν ἀποδεχόμενος τοὺς ἀγαθοὺς καὶ τῆς προσηκούσης ἀμοιβῆς ἀξιῶν καὶ ζηλώσῃ τὴν περὶ ἡμᾶς σπουδὴν τῶν ἤδη τετιμημένων: 14.155. ἑλέσθαι δὲ καὶ πρέσβεις ἐξ ἁπάντων ̓Αθηναίων, οἵτινες τὸ ψήφισμά τε αὐτῷ κομιοῦσι καὶ παρακαλέσουσιν προσδεξάμενον τὰς τιμὰς πειρᾶσθαί τι ποιεῖν ἀγαθὸν ἡμῶν ἀεὶ τὴν πόλιν.” αἱ μὲν οὖν παρὰ ̔Ρωμαίων καὶ τοῦ δήμου τοῦ ̓Αθηναίων τιμαὶ πρὸς ̔Υρκανὸν τὸν ἀρχιερέα καὶ διὰ τούτων ἡμῖν δεδήλωνται. 15.3. ἐτιμῶντο δὲ μάλιστα παρ' αὐτῷ Πολλίων ὁ Φαρισαῖος καὶ Σαμαίας ὁ τούτου μαθητής: πολιορκουμένων γὰρ τῶν ̔Ιεροσολύμων οὗτοι συνεβούλευον τοῖς πολίταις δέξασθαι τὸν ̔Ηρώδην, ἀνθ' ὧν καὶ τὰς ἀμοιβὰς ἀπελάμβανον. 15.3. ἀντέγραψεν οὖν ὡς, εἰ μόνον ἐξέλθοι τῆς χώρας τὸ μειράκιον, ἅπαντα πολέμου καὶ ταραχῆς ἀναπλησθήσεται ̓Ιουδαίων ἐλπισάντων μεταβολὴν καὶ νεωτερισμὸν ἐπ' ἄλλῳ βασιλεῖ. 15.3. πρῶτον μὲν γὰρ αὐχμοὶ διηνεκεῖς ἐγένοντο, καὶ διὰ τὸ τοιοῦτον ἄκαρπος ἡ γῆ μηδ' ὅσα κατ' αὐτὴν ἀναβλαστάνειν, ἔπειτα καὶ τῆς διαίτης κατὰ τὴν ἔνδειαν τῶν σιτίων ἐξαλλαττομένης νόσοι τῶν σωμάτων καὶ πάθος ἤδη λοιμικὸν ἐκράτει, διηνεκῶς ἀντεφοδιαζομένων αὐτοῖς τῶν κακῶν. 18.3. οἱ δὲ καίπερ τὸ κατ' ἀρχὰς ἐν δεινῷ φέροντες τὴν ἐπὶ ταῖς ἀπογραφαῖς ἀκρόασιν ὑποκατέβησαν τοῦ μὴ εἰς πλέον ἐναντιοῦσθαι πείσαντος αὐτοὺς τοῦ ἀρχιερέως ̓Ιωαζάρου, Βοηθοῦ δὲ οὗτος υἱὸς ἦν. καὶ οἱ μὲν ἡττηθέντες τοῦ ̓Ιωαζάρου τῶν λόγων ἀπετίμων τὰ χρήματα μηδὲν ἐνδοιάσαντες: 18.3. καὶ τότε οὖν ἐπεὶ τὸ πρῶτον γίνεται ἡ ἄνοιξις αὐτῶν, ἄνδρες Σαμαρεῖται κρύφα εἰς ̔Ιεροσόλυμα ἐλθόντες διάρριψιν ἀνθρωπείων ὀστῶν ἐν ταῖς στοαῖς καὶ διὰ παντὸς τοῦ ἱεροῦ ἤρξαντο μὴ πρότερον ἐπὶ τοιούτοις νομίζοντες τά τε ἄλλα διὰ φυλακῆς μείζονος ἦγον τὸ ἱερόν. 18.3. ἅμα δὲ καὶ τοῦ ̓Αγρίππου τὴν ἀρετὴν θαυμάσας, ἐν ὀλίγῳ αὔξειν τὴν οἰκείαν ἀρχὴν ἤτοι προσόδοις χρημάτων ἢ ἄλλῃ δυνάμει τοῦ κοινοῦ δὲ τῆς εὐθυμίας ἐπιμελοῖτο πρεσβεύων τοὺς νόμους καὶ τὸ θεῖον, συνεχώρει καὶ γράφει πρὸς τὸν Πετρώνιον, ἐκεῖνον τῆς τε ἀθροίσεως τοῦ στρατεύματος ἐπαινῶν καὶ τοῦ πρὸς αὐτὸν περὶ αὐτῶν ἐπεσταλκότος: 18.4. ̓Ιούδας δὲ Γαυλανίτης ἀνὴρ ἐκ πόλεως ὄνομα Γάμαλα Σάδδωκον Φαρισαῖον προσλαβόμενος ἠπείγετο ἐπὶ ἀποστάσει, τήν τε ἀποτίμησιν οὐδὲν ἄλλο ἢ ἄντικρυς δουλείαν ἐπιφέρειν λέγοντες καὶ τῆς ἐλευθερίας ἐπ' ἀντιλήψει παρακαλοῦντες τὸ ἔθνος: 18.4. Φραάτης παίδων αὐτῷ γενομένων γνησίων ̓Ιταλικῆς παιδίσκης * ὄνομα αὐτῇ Θεσμοῦσα. ταύτῃ ὑπὸ ̓Ιουλίου Καίσαρος μετ' ἄλλων δωρεῶν ἀπεσταλμένῃ τὸ μὲν πρῶτον παλλακίδι ἐχρῆτο, καταπλαγεὶς δὲ τῷ πολλῷ τῆς εὐμορφίας προϊόντος τοῦ χρόνου καὶ παιδὸς αὐτῇ τοῦ Φραατάκου γενομένου γαμετήν τε τὴν ἄνθρωπον ἀποφαίνεται καὶ τιμίαν ἦγεν. 18.15. καὶ δι' αὐτὰ τοῖς τε δήμοις πιθανώτατοι τυγχάνουσιν καὶ ὁπόσα θεῖα εὐχῶν τε ἔχεται καὶ ἱερῶν ποιήσεως ἐξηγήσει τῇ ἐκείνων τυγχάνουσιν πρασσόμενα. εἰς τοσόνδε ἀρετῆς αὐτοῖς αἱ πόλεις ἐμαρτύρησαν ἐπιτηδεύσει τοῦ ἐπὶ πᾶσι κρείσσονος ἔν τε τῇ διαίτῃ τοῦ βίου καὶ λόγοις. 18.15. οὐ μὴν ἐπὶ πλεῖόν γε ̔Ηρώδης ἐνέμεινε τοῖς δεδογμένοις, καίτοι γε οὐδ' ὣς ἀρκοῦντα ἦν: ἐν γὰρ Τύρῳ παρὰ συνουσίαν ὑπὸ οἴνου γενομένων αὐτοῖς λοιδοριῶν, ἀνεκτὸν οὐχ ἡγησάμενος ̓Αγρίππας τοῦ ̔Ηρώδου τε ἐπονειδίσαντος εἰς ἀπορίαν καὶ τροφῆς ἀναγκαίας μετάδοσιν, ὡς Φλάκκον τὸν ὑπατικὸν εἴσεισιν φίλον ἐπὶ ̔Ρώμης τὰ μάλιστα αὐτῷ γεγονότα πρότερον: Συρίαν δὲ ἐν τῷ τότε διεῖπεν. 18.17. εἰς ὀλίγους δὲ ἄνδρας οὗτος ὁ λόγος ἀφίκετο, τοὺς μέντοι πρώτους τοῖς ἀξιώμασι, πράσσεταί τε ἀπ' αὐτῶν οὐδὲν ὡς εἰπεῖν: ὁπότε γὰρ ἐπ' ἀρχὰς παρέλθοιεν, ἀκουσίως μὲν καὶ κατ' ἀνάγκας, προσχωροῦσι δ' οὖν οἷς ὁ Φαρισαῖος λέγει διὰ τὸ μὴ ἄλλως ἀνεκτοὺς γενέσθαι τοῖς πλήθεσιν. 18.17. οὔτε γὰρ πρεσβειῶν ὑποδοχὰς ἐκ τοῦ ὀξέος ἐποιεῖτο ἡγεμόσι τε ἢ ἐπιτρόποις ὑπ' αὐτοῦ σταλεῖσιν οὐδεμία ἦν διαδοχή, ὁπότε μὴ φθαῖεν τετελευτηκότες: ὅθεν καὶ δεσμωτῶν ἀκροάσεως ἀπερίοπτος ἦν. 18.21. καὶ οὔτε γαμετὰς εἰσάγονται οὔτε δούλων ἐπιτηδεύουσιν κτῆσιν, τὸ μὲν εἰς ἀδικίαν φέρειν ὑπειληφότες, τὸ δὲ στάσεως ἐνδιδόναι ποίησιν, αὐτοὶ δ' ἐφ' ἑαυτῶν ζῶντες διακονίᾳ τῇ ἐπ' ἀλλήλοις ἐπιχρῶνται. 18.21. οὕτως ἀνεπαχθῶς ὡμίλησε τοῖς ἀνθρώποις. ἐξ ὧν μέγα ὄφελος καὶ τῷ παιδὶ αὐτοῦ παρὰ πᾶσιν κατελέλειπτο τοῖς τε ἄλλοις καὶ μάλιστα τὸ στρατιωτικὸν ἦρτο, ἀρετὴν ἀριθμοῦντες τὸ περὶ τῆς ἀρχῆς ἐκείνῳ περιγενησομένης, εἰ δεήσει, καὶ τελευτᾶν. 18.26. Κυρίνιος δὲ τὰ ̓Αρχελάου χρήματα ἀποδόμενος ἤδη καὶ τῶν ἀποτιμήσεων πέρας ἐχουσῶν, αἳ ἐγένοντο τριακοστῷ καὶ ἑβδόμῳ ἔτει μετὰ τὴν ̓Αντωνίου ἐν ̓Ακτίῳ ἧτταν ὑπὸ Καίσαρος, ̓Ιωάζαρον τὸν ἀρχιερέα καταστασιασθέντα ὑπὸ τῆς πληθύος ἀφελόμενος τὸ ἀξίωμα τῆς τιμῆς ̓́Ανανον τὸν Σεθὶ καθίσταται ἀρχιερέα. 18.26. περιοργής τε ὢν φανερὸς ἦν ἐργασόμενός τι δεινὸν αὐτούς. ὁ δὲ Φίλων ἔξεισι περιυβρισμένος καί φησι πρὸς τοὺς ̓Ιουδαίους, οἳ περὶ αὐτὸν ἦσαν, ὡς χρὴ θαρρεῖν, Γαί̈ου λόγῳ μὲν αὐτοῖς ὠργισμένου, ἔργῳ δὲ ἤδη τὸν θεὸν ἀντιπαρεξάγοντος. 18.63. Γίνεται δὲ κατὰ τοῦτον τὸν χρόνον ̓Ιησοῦς σοφὸς ἀνήρ, εἴγε ἄνδρα αὐτὸν λέγειν χρή: ἦν γὰρ παραδόξων ἔργων ποιητής, διδάσκαλος ἀνθρώπων τῶν ἡδονῇ τἀληθῆ δεχομένων, καὶ πολλοὺς μὲν ̓Ιουδαίους, πολλοὺς δὲ καὶ τοῦ ̔Ελληνικοῦ ἐπηγάγετο: ὁ χριστὸς οὗτος ἦν. 18.64. καὶ αὐτὸν ἐνδείξει τῶν πρώτων ἀνδρῶν παρ' ἡμῖν σταυρῷ ἐπιτετιμηκότος Πιλάτου οὐκ ἐπαύσαντο οἱ τὸ πρῶτον ἀγαπήσαντες: ἐφάνη γὰρ αὐτοῖς τρίτην ἔχων ἡμέραν πάλιν ζῶν τῶν θείων προφητῶν ταῦτά τε καὶ ἄλλα μυρία περὶ αὐτοῦ θαυμάσια εἰρηκότων. εἰς ἔτι τε νῦν τῶν Χριστιανῶν ἀπὸ τοῦδε ὠνομασμένον οὐκ ἐπέλιπε τὸ φῦλον. 18.116. Τισὶ δὲ τῶν ̓Ιουδαίων ἐδόκει ὀλωλέναι τὸν ̔Ηρώδου στρατὸν ὑπὸ τοῦ θεοῦ καὶ μάλα δικαίως τινυμένου κατὰ ποινὴν ̓Ιωάννου τοῦ ἐπικαλουμένου βαπτιστοῦ. 18.117. κτείνει γὰρ δὴ τοῦτον ̔Ηρώδης ἀγαθὸν ἄνδρα καὶ τοῖς ̓Ιουδαίοις κελεύοντα ἀρετὴν ἐπασκοῦσιν καὶ τὰ πρὸς ἀλλήλους δικαιοσύνῃ καὶ πρὸς τὸν θεὸν εὐσεβείᾳ χρωμένοις βαπτισμῷ συνιέναι: οὕτω γὰρ δὴ καὶ τὴν βάπτισιν ἀποδεκτὴν αὐτῷ φανεῖσθαι μὴ ἐπί τινων ἁμαρτάδων παραιτήσει χρωμένων, ἀλλ' ἐφ' ἁγνείᾳ τοῦ σώματος, ἅτε δὴ καὶ τῆς ψυχῆς δικαιοσύνῃ προεκκεκαθαρμένης. 18.118. καὶ τῶν ἄλλων συστρεφομένων, καὶ γὰρ ἥσθησαν ἐπὶ πλεῖστον τῇ ἀκροάσει τῶν λόγων, δείσας ̔Ηρώδης τὸ ἐπὶ τοσόνδε πιθανὸν αὐτοῦ τοῖς ἀνθρώποις μὴ ἐπὶ ἀποστάσει τινὶ φέροι, πάντα γὰρ ἐῴκεσαν συμβουλῇ τῇ ἐκείνου πράξοντες, πολὺ κρεῖττον ἡγεῖται πρίν τι νεώτερον ἐξ αὐτοῦ γενέσθαι προλαβὼν ἀνελεῖν τοῦ μεταβολῆς γενομένης μὴ εἰς πράγματα ἐμπεσὼν μετανοεῖν. 18.119. καὶ ὁ μὲν ὑποψίᾳ τῇ ̔Ηρώδου δέσμιος εἰς τὸν Μαχαιροῦντα πεμφθεὶς τὸ προειρημένον φρούριον ταύτῃ κτίννυται. τοῖς δὲ ̓Ιουδαίοις δόξαν ἐπὶ τιμωρίᾳ τῇ ἐκείνου τὸν ὄλεθρον ἐπὶ τῷ στρατεύματι γενέσθαι τοῦ θεοῦ κακῶσαι ̔Ηρώδην θέλοντος. 18.159. καὶ τότε μὲν πείσεσθαι τοῖς κεκελευσμένοις προσποιητὸς ἦν, νυκτὸς δ' ἐπιγενομένης κόψας τὰ ἀπόγεια ᾤχετο ἐπ' ̓Αλεξανδρείας πλέων. ἔνθα ̓Αλεξάνδρου δεῖται τοῦ ἀλαβάρχου μυριάδας εἴκοσι δάνειον αὐτῷ δοῦναι. ὁ δ' ἐκείνῳ μὲν οὐκ ἂν ἔφη παρασχεῖν, Κύπρῳ δὲ οὐκ ἠρνεῖτο τήν τε φιλανδρίαν αὐτῆς καταπεπληγμένος καὶ τὴν λοιπὴν ἅπασαν ἀρετήν. 20.161. ἀλλὰ τούτους μὲν ὁ Φῆλιξ πολλοὺς καθ' ἑκάστην ἡμέραν σὺν τοῖς λῃσταῖς λαμβάνων ἀνῄρει, καὶ ̓Ελεάζαρον δὲ τὸν Διναίου παῖδα τὸν συστησάμενον τῶν λῃστῶν τὸ σύνταγμα δι' ἐνέδρας εἷλεν ζῶντα: πίστιν γὰρ αὐτῷ προτείνας ὑπὲρ τοῦ μηδὲν πείσεσθαι κακὸν πείθει πρὸς αὐτὸν ἀφικέσθαι καὶ δήσας ἀνέπεμψεν εἰς ̔Ρώμην. 20.162. ἔχων δὲ καὶ ἀπεχθῶς πρὸς τὸν ἀρχιερέα ̓Ιωνάθην ὁ Φῆλιξ διὰ τὸ πολλάκις ὑπ' αὐτοῦ νουθετεῖσθαι περὶ τοῦ κρειττόνως προί̈στασθαι τῶν κατὰ τὴν ̓Ιουδαίαν πραγμάτων, μὴ καὶ μέμψιν αὐτὸς ὀφλοίη παρὰ τοῖς πλήθεσιν αἰτησάμενος ἐκεῖνον παρὰ τοῦ Καίσαρος πεμφθῆναι τῆς ̓Ιουδαίας ἐπίτροπον, πρόφασιν ἐπενόει δι' ἧς μεταστήσεται τὸν συνεχῶς ὀχληρὸν αὐτῷ γινόμενον: βαρὺ γὰρ τοῖς ἀδικεῖν θέλουσιν τὸ συνεχῶς νουθετοῦν. 20.163. καὶ δὴ διὰ τοιαύτης αἰτίας ὁ Φῆλιξ τὸν πιστότατον τῶν ̓Ιωνάθου φίλων ̔Ιεροσολυμίτην τὸ γένος Δωρᾶν ὀνόματι πείθει πολλὰ χρήματα δώσειν ὑπισχνούμενος ἐπαγαγεῖν τῷ ̓Ιωνάθῃ τοὺς λῃστὰς ἀναιρήσοντας, κἀκεῖνος ὑπακούσας ἐμηχανήσατο διὰ τῶν λῃστῶν πραχθῆναι τοιούτῳ τρόπῳ τὸν φόνον: 20.164. ἀνέβησάν τινες αὐτῶν εἰς τὴν πόλιν ὡς προσκυνήσοντες τὸν θεὸν ὑπὸ τὰς ἐσθῆτας ἔχοντες ξιφίδια καὶ συναναμιγέντες τῷ ̓Ιωνάθῃ κτείνουσιν αὐτόν. 20.165. ἀνεκδικήτου δὲ τούτου τοῦ φόνου μεμενηκότος μετὰ πάσης τὸ λοιπὸν ἀδείας ἀναβαίνοντες ἐν ταῖς ἑορταῖς οἱ λῃσταὶ καὶ τὸν σίδηρον ὁμοίως κεκρυμμένον ἔχοντες συναναμιγνύμενοι τοῖς πλήθεσιν ἀνῄρουν μέν τινας ἑαυτῶν ἐχθρούς, οὓς δ' ἐπὶ χρήμασιν ἄλλοις ὑπηρετοῦντες, οὐ μόνον κατὰ τὴν ἄλλην πόλιν ἀλλὰ καὶ κατὰ τὸ ἱερὸν ἐνίους: καὶ γὰρ ἐκεῖ σφάττειν ἐτόλμων, οὐδ' ἐν τούτῳ δοκοῦντες ἀσεβεῖν. 20.166. διὰ τοῦτ' οἶμαι καὶ τὸν θεὸν μισήσαντα τὴν ἀσέβειαν αὐτῶν ἀποστραφῆναι μὲν ἡμῶν τὴν πόλιν, τὸ δὲ ἱερὸν οὐκέτι καθαρὸν οἰκητήριον αὐτῷ κρίναντα ̔Ρωμαίους ἐπαγαγεῖν ἡμῖν καὶ τῇ πόλει καθάρσιον πῦρ καὶ δουλείαν ἐπιβαλεῖν σὺν γυναιξὶν καὶ τέκνοις σωφρονίσαι ταῖς συμφοραῖς βουλόμενον ἡμᾶς. 20.205. ὁ δὲ ἀρχιερεὺς ̓Ανανίας καθ' ἑκάστην ἡμέραν ἐπὶ μέγα προύκοπτε δόξης καὶ τῆς παρὰ τῶν πολιτῶν εὐνοίας τε καὶ τιμῆς ἠξιοῦτο λαμπρῶς: ἦν γὰρ χρημάτων ποριστικός: καθ' ἡμέραν γοῦν τὸν ̓Αλβῖνον καὶ τὸν ἀρχιερέα δώροις ἐθεράπευεν. 20.213. λαμβάνει δὲ καὶ ̓Ιησοῦς ὁ τοῦ Γαμαλιήλου τὴν διαδοχὴν τῆς ἀρχιερωσύνης παρὰ τοῦ βασιλέως ̓Ιησοῦν ἀφελομένου τὸν τοῦ Δαμναίου, καὶ διὰ τοῦτο στάσις αὐτῶν πρὸς ἀλλήλους ἐγένετο: σύστημα γὰρ τῶν θρασυτάτων ποιησάμενοι πολλάκις μέχρι λίθων βολῆς ἀπὸ τῶν βλασφημιῶν ἐξέπιπτον. ὑπερεῖχεν δὲ ̓Ανανίας τῷ πλούτῳ προσαγόμενος τοὺς λαμβάνειν ἑτοίμους.

1.41. But while all the living creatures had one language, at that time the serpent, which then lived together with Adam and his wife, shewed an envious disposition, at his supposal of their living happily, and in obedience to the commands of God; 1.46. When he made no reply, as conscious to himself that he had transgressed the command of God, God said, “I had before determined about you both, how you might lead a happy life, without any affliction, and care, and vexation of soul; and that all things which might contribute to your enjoyment and pleasure should grow up by my providence, of their own accord, without your own labor and painstaking; which state of labor and painstaking would soon bring on old age, and death would not be at any remote distance: 2.125. which things he did, in order to make trial of his brethren, whether they would stand by Benjamin when he should be accused of having stolen the cup, and should appear to be in danger; or whether they would leave him, and, depending on their own innocency, go to their father without him. 2.144. for thou wilt save those this way whom thou didst feed the other; and thou wilt hereby preserve alive, by thy own bounty, those souls which thou didst not suffer to be distressed by famine, it being indeed at once a wonderful and a great thing to sustain our lives by corn, and to bestow on us that pardon, whereby, now we are distressed, we may continue those lives. 2.145. And I am ready to suppose that God is willing to afford thee this opportunity of showing thy virtuous disposition, by bringing us into this calamity, that it may appear thou canst forgive the injuries that are done to thyself, and mayst be esteemed kind to others, besides those who, on other accounts, stand in need of thy assistance; 2.152. for thereby thou wilt honor him that begat thee, and will grant it to thyself also, who enjoyest already that denomination; thou wilt then, by that denomination, be preserved of God, the Father of all,—by showing a pious regard to which, in the case of our father, thou wilt appear to honor him who is styled by the same name; I mean, if thou wilt have this pity on our father, upon this consideration, how miserable he will be if he be deprived of his sons! 4.100. 1. Now Moses, when he had brought his army to Jordan; pitched his camp in the great plain over against Jericho. This city is a very happy situation, and very fit for producing palm-trees and balsam. And now the Israelites began to be very proud of themselves, and were very eager for fighting. 4.102. 2. When Balak, the king of the Moabites, who had from his ancestors a friendship and league with the Midianites, saw how great the Israelites were grown, he was much affrighted on account of his own and his kingdom’s danger; for he was not acquainted with this, that the Hebrews would not meddle with any other country, but were to be contented with the possession of the land of Canaan, God having forbidden them to go any farther So he, with more haste than wisdom, resolved to make an attempt upon them by words; 4.103. but he did not judge it prudent to fight against them, after they had such prosperous successes, and even became out of ill successes more happy than before, but he thought to hinder them, if he could, from growing greater, and so he resolved to send ambassadors to the Midianites about them. 4.104. Now these Midianites knowing there was one Balaam, who lived by Euphrates, and was the greatest of the prophets at that time, and one that was in friendship with them, sent some of their honorable princes along with the ambassadors of Balak, to entreat the prophet to come to them, that he might imprecate curses to the destruction of the Israelites. 4.105. So Balsam received the ambassadors, and treated them very kindly; and when he had supped, he inquired what was God’s will, and what this matter was for which the Midianites entreated him to come to them. But when God opposed his going, he came to the ambassadors, and told them that he was himself very willing and desirous to comply with their request, but informed them that God was opposite to his intentions, even that God who had raised him to great reputation on account of the truth of his predictions; 4.106. for that this army, which they entreated him to come and curse, was in the favor of God; on which account he advised them to go home again, and not to persist in their enmity against the Israelites; and when he had given them that answer, he dismissed the ambassadors. 4.107. 3. Now the Midianites, at the earnest request and fervent entreaties of Balak, sent other ambassadors to Balaam, who, desiring to gratify the men, inquired again of God; but he was displeased at this [second] trial, and bid him by no means to contradict the ambassadors. Now Balsam did not imagine that God gave this injunction in order to deceive him, so he went along with the ambassadors; 4.108. but when the divine angel met him in the way, when he was in a narrow passage, and hedged in with a wall on both sides, the ass on which Balaam rode understood that it was a divine spirit that met him, and thrust Balaam to one of the walls, without regard to the stripes which Balaam, when he was hurt by the wall, gave her; 4.109. but when the ass, upon the angel’s continuing to distress her, and upon the stripes which were given her, fell down, by the will of God, she made use of the voice of a man, and complained of Balaam as acting unjustly to her; that whereas he had no fault to find with her in her former service to him, he now inflicted stripes upon her, as not understanding that she was hindered from serving him in what he was now going about, by the providence of God. 4.110. And when he was disturbed by reason of the voice of the ass, which was that of a man, the angel plainly appeared to him, and blamed him for the stripes he had given his ass; and informed him that the brute creature was not in fault, but that he was himself come to obstruct his journey, as being contrary to the will of God. 4.111. Upon which Balaam was afraid, and was preparing to return back again: yet did God excite him to go on his intended journey, but added this injunction, that he should declare nothing but what he himself should suggest to his mind. 4.112. 4. When God had given him this charge, he came to Balak; and when the king had entertained him in a magnificent manner, he desired him to go to one of the mountains to take a view of the state of the camp of the Hebrews. Balak himself also came to the mountain, and brought the prophet along with him, with a royal attendance. This mountain lay over their heads, and was distant sixty furlongs from the camp. 4.113. Now when he saw them, he desired the king to build him seven altars, and to bring him as many bulls and rams; to which desire the king did presently conform. He then slew the sacrifices, and offered them as burnt-offerings, that he might observe some signal of the flight of the Hebrews. 4.114. Then said he, “Happy is this people, on whom God bestows the possession of innumerable good things, and grants them his own providence to be their assistant and their guide; so that there is not any nation among mankind but you will be esteemed superior to them in virtue, and in the earnest prosecution of the best rules of life, and of such as are pure from wickedness, and will leave those rules to your excellent children; and this out of the regard that God bears to you, and the provision of such things for you as may render you happier than any other people under the sun. 4.115. You shall retain that land to which he hath sent you, and it shall ever be under the command of your children; and both all the earth, as well as the seas, shall be filled with your glory: and you shall be sufficiently numerous to supply the world in general, and every region of it in particular, with inhabitants out of your stock. 4.116. However, O blessed army! wonder that you are become so many from one father: and truly, the land of Canaan can now hold you, as being yet comparatively few; but know ye that the whole world is proposed to be your place of habitation for ever. The multitude of your posterity also shall live as well in the islands as on the continent, and that more in number than are the stars of heaven. And when you are become so many, God will not relinquish the care of you, but will afford you an abundance of all good things in times of peace, with victory and dominion in times of war. 4.117. May the children of your enemies have an inclination to fight against you; and may they be so hardy as to come to arms, and to assault you in battle, for they will not return with victory, nor will their return be agreeable to their children and wives. To so great a degree of valor will you be raised by the providence of God, who is able to diminish the affluence of some, and to supply the wants of others.” 4.118. 5. Thus did Balaam speak by inspiration, as not being in his own power, but moved to say what he did by the Divine Spirit. But then Balak was displeased, and said he had broken the contract he had made, whereby he was to come, as he and his confederates had invited him, by the promise of great presents: for whereas he came to curse their enemies, he had made an encomium upon them, and had declared that they were the happiest of men. 4.119. To which Balaam replied, “O Balak, if thou rightly considerest this whole matter, canst thou suppose that it is in our power to be silent, or to say any thing, when the Spirit of God seizes upon us?—for he puts such words as he pleases in our mouths, and such discourses as we are not ourselves conscious of. 4.120. I well remember by what entreaties both you and the Midianites so joyfully brought me hither, and on that account I took this journey. It was my prayer, that I might not put any affront upon you, as to what you desired of me; 4.121. but God is more powerful than the purposes I had made to serve you; for those that take upon them to foretell the affairs of mankind, as from their own abilities, are entirely unable to do it, or to forbear to utter what God suggests to them, or to offer violence to his will; for when he prevents us and enters into us, nothing that we say is our own. 4.122. I then did not intend to praise this army, nor to go over the several good things which God intended to do to their race; but since he was so favorable to them, and so ready to bestow upon them a happy life and eternal glory, he suggested the declaration of those things to me: 4.123. but now, because it is my desire to oblige thee thyself, as well as the Midianites, whose entreaties it is not decent for me to reject, go to, let us again rear other altars, and offer the like sacrifices that we did before, that I may see whether I can persuade God to permit me to bind these men with curses.” 4.124. Which, when Balak had agreed to, God would not, even upon second sacrifices, consent to his cursing the Israelites. 4.125. Then fell Balaam upon his face, and foretold what calamities would befall the several kings of the nations, and the most eminent cities, some of which of old were not so much as inhabited; which events have come to pass among the several people concerned, both in the foregoing ages, and in this, till my own memory, both by sea and by land. From which completion of all these predictions that he made, one may easily guess that the rest will have their completion in time to come. 4.126. 6. But Balak being very angry that the Israelites were not cursed, sent away Balaam without thinking him worthy of any honor. Whereupon, when he was just upon his journey, in order to pass the Euphrates, he sent for Balak, and for the princes of the Midianites, 4.127. and spake thus to them:—“O Balak, and you Midianites that are here present, (for I am obliged even without the will of God to gratify you,) it is true no entire destruction can seize upon the nation of the Hebrews, neither by war, nor by plague, nor by scarcity of the fruits of the earth, nor can any other unexpected accident be their entire ruin; 4.128. for the providence of God is concerned to preserve them from such a misfortune; nor will it permit any such calamity to come upon them whereby they may all perish; but some small misfortunes, and those for a short time, whereby they may appear to be brought low, may still befall them; but after that they will flourish again, to the terror of those that brought those mischiefs upon them. 4.129. So that if you have a mind to gain a victory over them for a short space of time, you will obtain it by following my directions:—Do you therefore set out the handsomest of such of your daughters as are most eminent for beauty, and proper to force and conquer the modesty of those that behold them, and these decked and trimmed to the highest degree you are able. Then do you send them to be near the Israelites’ camp, and give them in charge, that when the young men of the Hebrews desire their company, they allow it them; 4.130. and when they see that they are enamored of them, let them take their leaves; and if they entreat them to stay, let them not give their consent till they have persuaded them to leave off their obedience to their own laws, and the worship of that God who established them, and to worship the gods of the Midianites and Moabites; for by this means God will be angry at them .” Accordingly, when Balaam had suggested this counsel to them, he went his way. 4.131. 7. So when the Midianites had sent their daughters, as Balaam had exhorted them, the Hebrew young men were allured by their beauty, and came to discourse with them, and besought them not to grudge them the enjoyment of their beauty, nor to deny them their conversation. These daughters of the Midianites received their words gladly, and consented to it, and staid with them; 9.169. for when God had appointed him to prophesy, he stood in the midst of the multitude, and gave this counsel to them and to the king: That they should act righteously; and foretold to them, that if they would not hearken to his admonitions, they should suffer a heavy punishment. But as Zechariah was ready to die, he appealed to God as a witness of what he suffered for the good counsel he had given them, and how he perished after a most severe and violent manner for the good deeds his father had done to Jehoash. 10.203. 4. When Daniel was come in to the king, he excused himself first, that he did not pretend to be wiser than the other Chaldeans and magicians, when, upon their entire inability to discover his dream, he was undertaking to inform him of it; for this was not by his own skill, or on account of his having better cultivated his understanding than the rest; but he said, “God hath had pity upon us, when we were in danger of death, and when I prayed for the life of myself, and of those of my own nation, hath made manifest to me both the dream, and the interpretation thereof; 10.204. for I was not less concerned for thy glory than for the sorrow that we were by thee condemned to die, while thou didst so unjustly command men, both good and excellent in themselves, to be put to death, when thou enjoinedst them to do what was entirely above the reach of human wisdom, and requiredst of them what was only the work of God. 10.205. Wherefore, as thou in thy sleep wast solicitous concerning those that should succeed thee in the government of the whole world, God was desirous to show thee all those that should reign after thee, and to that end exhibited to thee the following dream: 10.206. Thou seemedst to see a great image standing before thee, the head of which proved to be of gold, the shoulders and arms of silver, and the belly and the thighs of brass, but the legs and the feet of iron; 10.207. after which thou sawest a stone broken off from a mountain, which fell upon the image, and threw it down, and brake it to pieces, and did not permit any part of it to remain whole; but the gold, the silver, the brass, and the iron, became smaller than meal, which, upon the blast of a violent wind, was by force carried away, and scattered abroad, but the stone did increase to such a degree, that the whole earth beneath it seemed to be filled therewith. 10.208. This is the dream which thou sawest, and its interpretation is as follows: The head of gold denotes thee, and the kings of Babylon that have been before thee; but the two hands and arms signify this, that your government shall be dissolved by two kings; 10.209. but another king that shall come from the west, armed with brass, shall destroy that government; and another government, that shall be like unto iron, shall put an end to the power of the former, and shall have dominion over all the earth, on account of the nature of iron, which is stronger than that of gold, of silver, and of brass.” 10.244. —THEKEL. This signifies a weight, and means that God hath weighed thy kingdom in a balance, and finds it going down already.—PHARES. This also, in the Greek tongue, denotes a fragment. God will therefore break thy kingdom in pieces, and divide it among the Medes and Persians.” 10.266. But it is fit to give an account of what this man did, which is most admirable to hear, for he was so happy as to have strange revelations made to him, and those as to one of the greatest of the prophets, insomuch, that while he was alive he had the esteem and applause both of the kings and of the multitude; and now he is dead, he retains a remembrance that will never fail, 10.267. for the several books that he wrote and left behind him are still read by us till this time; and from them we believe that Daniel conversed with God; for he did not only prophesy of future events, as did the other prophets, but he also determined the time of their accomplishment. 10.268. And while prophets used to foretell misfortunes, and on that account were disagreeable both to the kings and to the multitude, Daniel was to them a prophet of good things, and this to such a degree, that by the agreeable nature of his predictions, he procured the goodwill of all men; and by the accomplishment of them, he procured the belief of their truth, and the opinion of [a sort of] divinity for himself, among the multitude. 10.269. He also wrote and left behind him what made manifest the accuracy and undeniable veracity of his predictions; for he saith, that when he was in Susa, the metropolis of Persia, and went out into the field with his companions, there was, on the sudden, a motion and concussion of the earth, and that he was left alone by himself, his friends fleeing away from him, and that he was disturbed, and fell on his face, and on his two hands, and that a certain person touched him, and, at the same time, bid him rise, and see what would befall his countrymen after many generations. 10.271. that afterward he saw a very great horn growing out of the head of the he-goat, and that when it was broken off, four horns grew up that were exposed to each of the four winds, and he wrote that out of them arose another lesser horn, which, as he said, waxed great; and that God showed to him that it should fight against his nation, and take their city by force, and bring the temple worship to confusion, and forbid the sacrifices to be offered for one thousand two hundred and ninety-six days. 10.272. Daniel wrote that he saw these visions in the Plain of Susa; and he hath informed us that God interpreted the appearance of this vision after the following manner: He said that the ram signified the kingdoms of the Medes and Persians, and the horns those kings that were to reign in them; and that the last horn signified the last king, and that he should exceed all the kings in riches and glory: 10.273. that the he-goat signified that one should come and reign from the Greeks, who should twice fight with the Persian, and overcome him in battle, and should receive his entire dominion: 10.274. that by the great horn which sprang out of the forehead of the he-goat was meant the first king; and that the springing up of four horns upon its falling off, and the conversion of every one of them to the four quarters of the earth, signified the successors that should arise after the death of the first king, and the partition of the kingdom among them, and that they should be neither his children, nor of his kindred, that should reign over the habitable earth for many years; 10.275. and that from among them there should arise a certain king that should overcome our nation and their laws, and should take away their political government, and should spoil the temple, and forbid the sacrifices to be offered for three years’ time. 10.276. And indeed it so came to pass, that our nation suffered these things under Antiochus Epiphanes, according to Daniel’s vision, and what he wrote many years before they came to pass. In the very same manner Daniel also wrote concerning the Roman government, and that our country should be made desolate by them. 10.277. All these things did this man leave in writing, as God had showed them to him, insomuch that such as read his prophecies, and see how they have been fulfilled, would wonder at the honor wherewith God honored Daniel; and may thence discover how the Epicureans are in an error, 10.278. who cast Providence out of human life, and do not believe that God takes care of the affairs of the world, nor that the universe is governed and continued in being by that blessed and immortal nature, but say that the world is carried along of its own accord, without a ruler and a curator; 10.279. which, were it destitute of a guide to conduct it, as they imagine, it would be like ships without pilots, which we see drowned by the winds, or like chariots without drivers, which are overturned; so would the world be dashed to pieces by its being carried without a Providence, and so perish, and come to nought. 10.281. Now as to myself, I have so described these matters as I have found them and read them; but if any one is inclined to another opinion about them, let him enjoy his different sentiments without any blame from me. 12.322. And this desolation came to pass according to the prophecy of Daniel, which was given four hundred and eight years before; for he declared that the Macedonians would dissolve that worship [for some time]. 13.288. 5. However, this prosperous state of affairs moved the Jews to envy Hyrcanus; but they that were the worst disposed to him were the Pharisees, who were one of the sects of the Jews, as we have informed you already. These have so great a power over the multitude, that when they say any thing against the king, or against the high priest, they are presently believed. 13.289. Now Hyrcanus was a disciple of theirs, and greatly beloved by them. And when he once invited them to a feast, and entertained them very kindly, when he saw them in a good humor, he began to say to them, that they knew he was desirous to be a righteous man, and to do all things whereby he might please God, which was the profession of the Pharisees also. 13.291. a man of an ill temper, and delighting in seditious practices. This man said, “Since thou desirest to know the truth, if thou wilt be righteous in earnest, lay down the high priesthood, and content thyself with the civil government of the people,” 13.292. And when he desired to know for what cause he ought to lay down the high priesthood, the other replied, “We have heard it from old men, that thy mother had been a captive under the reign of Antiochus Epiphanes. “ This story was false, and Hyrcanus was provoked against him; and all the Pharisees had a very great indignation against him. 13.293. 6. Now there was one Jonathan, a very great friend of Hyrcanus’s, but of the sect of the Sadducees, whose notions are quite contrary to those of the Pharisees. He told Hyrcanus that Eleazar had cast such a reproach upon him, according to the common sentiments of all the Pharisees, and that this would be made manifest if he would but ask them the question, What punishment they thought this man deserved? 13.294. for that he might depend upon it, that the reproach was not laid on him with their approbation, if they were for punishing him as his crime deserved. So the Pharisees made answer, that he deserved stripes and bonds, but that it did not seem right to punish reproaches with death. And indeed the Pharisees, even upon other occasions, are not apt to be severe in punishments. 13.295. At this gentle sentence, Hyrcanus was very angry, and thought that this man reproached him by their approbation. It was this Jonathan who chiefly irritated him, and influenced him so far, 13.296. that he made him leave the party of the Pharisees, and abolish the decrees they had imposed on the people, and to punish those that observed them. From this source arose that hatred which he and his sons met with from the multitude: 14.22. There were present at the writing of this decree, Lucius Calpurnius Piso of the Menenian tribe, Servius Papinins Potitus of the Lemonian tribe, Caius Caninius Rebilius of the Terentine tribe, Publius Tidetius, Lucius Apulinus, the son of Lucius, of the Sergian tribe, Flavius, the son of Lucius, of the Lemonian tribe, Publius Platins, the son of Publius, of the Papyrian tribe, Marcus Acilius, the son of Marcus, of the Mecian tribe, Lucius Erucius, the son of Lucius, of the Stellatine tribe, Mareils Quintus Plancillus, the son of Marcus, of the Pollian tribe, and Publius Serius. 14.22. Now there was one, whose name was Onias, a righteous man he was, and beloved of God, who, in a certain drought, had prayed to God to put an end to the intense heat, and whose prayers God had heard, and had sent them rain. This man had hid himself, because he saw that this sedition would last a great while. However, they brought him to the Jewish camp, and desired, that as by his prayers he had once put an end to the drought, so he would in like manner make imprecations on Aristobulus and those of his faction. 14.23. of Titus Atilius Bulbus, the son of Titus, lieutet and vice-praetor to the magistrates, senate, and people of the Ephesians, sendeth greeting. Lucius Lentulus the consul freed the Jews that are in Asia from going into the armies, at my intercession for them; and when I had made the same petition some time afterward to Phanius the imperator, and to Lucius Antonius the vice-quaestor, I obtained that privilege of them also; and my will is, that you take care that no one give them any disturbance.” 14.23. And when, upon his refusal, and the excuses that he made, he was still by the multitude compelled to speak, he stood up in the midst of them, and said, 14.24. In the presence of these it was that Lentulus pronounced this decree: I have before the tribunal dismissed those Jews that are Roman citizens, and are accustomed to observe the sacred rites of the Jews at Ephesus, on account of the superstition they are under.” 14.24. “O God, the King of the whole world! since those that stand now with me are thy people, and those that are besieged are also thy priests, I beseech thee, that thou wilt neither hearken to the prayers of those against these, nor bring to effect what these pray against those.” Whereupon such wicked Jews as stood about him, as soon as he had made this prayer, stoned him to death. 14.25. and that no king nor people may have leave to export any goods, either out of the country of Judea, or out of their havens, without paying customs, but only Ptolemy, the king of Alexandria, because he is our confederate and friend; and that, according to their desire, the garrison that is in Joppa may be ejected. 14.25. 2. But God punished them immediately for this their barbarity, and took vengeance of them for the murder of Onias, in the manner following: While the priests and Aristobulus were besieged, it happened that the feast called the passover was come, at which it is our custom to offer a great number of sacrifices to God; 14.26. and desired of the people, that upon the restitution of their law and their liberty, by the senate and people of Rome, they may assemble together, according to their ancient legal custom, and that we will not bring any suit against them about it; and that a place may be given them where they may have their congregations, with their wives and children, and may offer, as did their forefathers, their prayers and sacrifices to God. 14.26. but those that were with Aristobulus wanted sacrifices, and desired that their countrymen without would furnish them with such sacrifices, and assured them they should have as much money for them as they should desire; and when they required them to pay a thousand drachmae for each head of cattle, Aristobulus and the priests willingly undertook to pay for them accordingly, and those within let down the money over the walls, and gave it them. 14.27. But when the others had received it, they did not deliver the sacrifices, but arrived at that height of wickedness as to break the assurances they had given, and to be guilty of impiety towards God, by not furnishing those that wanted them with sacrifices. 14.27. And as the war was drawn out into a great length, Marcus came from Rome to take Sextus’s government upon him. But Caesar was slain by Cassius and Brutus in the senate-house, after he had retained the government three years and six months. This fact however, is related elsewhere. 14.28. And when the priests found they had been cheated, and that the agreements they had made were violated, they prayed to God that he would avenge them on their countrymen. Nor did he delay that their punishment, but sent a strong and vehement storm of wind, that destroyed the fruits of the whole country, till a modius of wheat was then bought for eleven drachmae. 14.28. 4. However, Antipater little thought that by saving Malichus he had saved his own murderer; for now Cassius and Marcus had got together an army, and intrusted the entire care of it with Herod, and made him general of the forces of Celesyria, and gave him a fleet of ships, and an army of horsemen and footmen; and promised him, that after the war was over they would make him king of Judea; for a war was already begun between Antony and the younger Caesar: 14.149. Hyreanus also received honors from the people of Athens, as having been useful to them on many occasions. And when they wrote to him, they sent him this decree, as it here follows “Under the prutaneia and priesthood of Dionysius, the son of Esculapius, on the fifth day of the latter part of the month Panemus, this decree of the Athenians was given to their commanders, 14.151. Since Hyrcanus, the son of Alexander, the high priest and ethnareh of the Jews, continues to bear good-will to our people in general, and to every one of our citizens in particular, and treats them with all sorts of kindness; and when any of the Athenians come to him, either as ambassadors, or on any occasion of their own, he receives them in an obliging manner, and sees that they are conducted back in safety, 14.152. of which we have had several former testimonies; it is now also decreed, at the report of Theodosius, the son of Theodorus, and upon his putting the people in mind of the virtue of this man, and that his purpose is to do us all the good that is in his power, 14.153. to honor him with a crown of gold, the usual reward according to the law, and to erect his statue in brass in the temple of Demus and of the Graces; and that this present of a crown shall be proclaimed publicly in the theater, in the Dionysian shows, while the new tragedies are acting; and in the Panathenean, and Eleusinian, and Gymnical shows also; 14.154. and that the commanders shall take care, while he continues in his friendship, and preserves his good-will to us, to return all possible honor and favor to the man for his affection and generosity; that by this treatment it may appear how our people receive the good kindly, and repay them a suitable reward; and he may be induced to proceed in his affection towards us, by the honors we have already paid him. 14.155. That ambassadors be also chosen out of all the Athenians, who shall carry this decree to him, and desire him to accept of the honors we do him, and to endeavor always to be doing some good to our city.” And this shall suffice us to have spoken as to the honors that were paid by the Romans and the people of Athens to Hyrcanus. 15.3. But Pollio the Pharisee, and Sameas, a disciple of his, were honored by him above all the rest; for when Jerusalem was besieged, they advised the citizens to receive Herod, for which advice they were well requited. 18.3. but the Jews, although at the beginning they took the report of a taxation heinously, yet did they leave off any further opposition to it, by the persuasion of Joazar, who was the son of Beethus, and high priest; so they, being over-persuaded by Joazar’s words, gave an account of their estates, without any dispute about it. 18.4. Yet was there one Judas, a Gaulonite, of a city whose name was Gamala, who, taking with him Sadduc, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty; 18.15. on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also. 18.15. Yet did not Herod long continue in that resolution of supporting him, though even that support was not sufficient for him; for as once they were at a feast at Tyre, and in their cups, and reproaches were cast upon one another, Agrippa thought that was not to be borne, while Herod hit him in the teeth with his poverty, and with his owing his necessary food to him. So he went to Flaccus, one that had been consul, and had been a very great friend to him at Rome formerly, and was now president of Syria. 18.17. but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. 18.17. for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners; 18.21. and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. 18.21. that it turned greatly to the advantage of his son among all; and, among others, the soldiery were so peculiarly affected to him, that they reckoned it an eligible thing, if need were, to die themselves, if he might but attain to the government. 18.26. but Caius prohibited him, and bid him begone; he was also in such a rage, that it openly appeared he was about to do them some very great mischief. So Philo being thus affronted, went out, and said to those Jews who were about him, that they should be of good courage, since Caius’s words indeed showed anger at them, but in reality had already set God against himself. 18.26. 1. When Cyrenius had now disposed of Archelaus’s money, and when the taxings were come to a conclusion, which were made in the thirty-seventh year of Caesar’s victory over Antony at Actium, he deprived Joazar of the high priesthood, which dignity had been conferred on him by the multitude, and he appointed Aus, the son of Seth, to be high priest; 18.63. 3. Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was [the] Christ. 18.64. And when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day. 18.116. 2. Now some of the Jews thought that the destruction of Herod’s army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: 18.117. for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. 18.118. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. 18.119. Accordingly he was sent a prisoner, out of Herod’s suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God’s displeasure to him. 18.159. He then pretended that he would do as he bid him; but when night came on, he cut his cables, and went off, and sailed to Alexandria, where he desired Alexander the alabarch to lend him two hundred thousand drachmae; but he said he would not lend it to him, but would not refuse it to Cypros, as greatly astonished at her affection to her husband, and at the other instances of her virtue; 20.160. 5. Now as for the affairs of the Jews, they grew worse and worse continually, for the country was again filled with robbers and impostors, who deluded the multitude. 20.161. Yet did Felix catch and put to death many of those impostors every day, together with the robbers. He also caught Eleazar, the son of Dineas, who had gotten together a company of robbers; and this he did by treachery; for he gave him assurance that he should suffer no harm, and thereby persuaded him to come to him; but when he came, he bound him, and sent him to Rome. 20.162. Felix also bore an ill-will to Jonathan, the high priest, because he frequently gave him admonitions about governing the Jewish affairs better than he did, lest he should himself have complaints made of him by the multitude, since he it was who had desired Caesar to send him as procurator of Judea. So Felix contrived a method whereby he might get rid of him, now he was become so continually troublesome to him; for such continual admonitions are grievous to those who are disposed to act unjustly. 20.163. Wherefore Felix persuaded one of Jonathan’s most faithful friends, a citizen of Jerusalem, whose name was Doras, to bring the robbers upon Jonathan, in order to kill him; and this he did by promising to give him a great deal of money for so doing. Doras complied with the proposal, and contrived matters so, that the robbers might murder him after the following manner: 20.164. Certain of those robbers went up to the city, as if they were going to worship God, while they had daggers under their garments, and by thus mingling themselves among the multitude they slew Jonathan, 20.165. and as this murder was never avenged, the robbers went up with the greatest security at the festivals after this time; and having weapons concealed in like manner as before, and mingling themselves among the multitude, they slew certain of their own enemies, and were subservient to other men for money; and slew others, not only in remote parts of the city, but in the temple itself also; for they had the boldness to murder men there, without thinking of the impiety of which they were guilty. 20.166. And this seems to me to have been the reason why God, out of his hatred of these men’s wickedness, rejected our city; and as for the temple, he no longer esteemed it sufficiently pure for him to inhabit therein, but brought the Romans upon us, and threw a fire upon the city to purge it; and brought upon us, our wives, and children, slavery, as desirous to make us wiser by our calamities. 20.205. But as for the high priest, Aias he increased in glory every day, and this to a great degree, and had obtained the favor and esteem of the citizens in a signal manner; for he was a great hoarder up of money: he therefore cultivated the friendship of Albinus, and of the high priest [Jesus], by making them presents; 20.213. And now Jesus, the son of Gamaliel, became the successor of Jesus, the son of Damneus, in the high priesthood, which the king had taken from the other; on which account a sedition arose between the high priests, with regard to one another; for they got together bodies of the boldest sort of the people, and frequently came, from reproaches, to throwing of stones at each other. But Aias was too hard for the rest, by his riches, which enabled him to gain those that were most ready to receive.

164. Quintilian, Institutes of Oratory, 1.1.25-1.1.28, 5.11.22, 8.3.72 (1st cent. CE - 1st cent. CE) Tagged with subjects: •john chrysostom Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 231; Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 112

1.1.25. Such a practice makes them slow to recognise the letters, since they do not pay attention to their actual shape, preferring to be guided by what they have already learned by rote. It is for this reason that teachers, when they think they have sufficiently familiarised their young pupils with the letters written in their usual order, reverse that order or rearrange it in every kind of combination, until they learn to know the letters from their appearance and not from the order in which they occur. It will be best therefore for children to begin by learning their appearance and names just as they do with men. 1.1.26. The method, however, to which we have objected in teaching the alphabet, is unobjectionable when applied to syllables. I quite approve on the other hand of a practice which has been devised to stimulate children to learn by giving them ivory letters to play with, as I do of anything else that may be discovered to delight the very young, the sight, handling and naming of which is a pleasure. 1.1.27. As soon as the child has begun to know the shapes of the various letters, it will be no bad thing to have them cut as accurately as possible upon a board, so that the pen may be guided along the grooves. Thus mistakes such as occur with wax tablets will be rendered impossible; for the pen will be confined between the edges of the letters and will be prevented from going astray. Further by increasing the frequency and speed with which they follow these fixed outlines we shall give steadiness to the fingers, and there will be no need to guide the child's hand with our own. 1.1.28. The art of writing well and quickly is not unimportant for our purpose, though it is generally disregarded by persons of quality. Writing is of the utmost importance in the study which we have under consideration and by its means alone can true and deeply rooted proficiency be obtained. But a sluggish pen delays our thoughts, while an unformed and illiterate hand cannot be deciphered, a circumstance which necessitates another wearisome task, namely the dictation of what we have written to a copyist. 8.3.72. The invention of similes has also provided an admirable means of illuminating our descriptions. Some of these are designed for insertion among our arguments to help our proof, while others are devised to make our pictures yet more vivid; it is with this latter class of simile that I am now specially concerned. The following are good examples:â "Thence like fierce wolves beneath the cloud of night," or "Like the bird that flies Around the shore and the fish-haunted reef, Skimming the deep."

165. Petronius Arbiter, Satyricon, 88.4, 109.5-109.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •john of stobi (stobaeus) •chrysostom, john Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 223; Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 293

166. Tosefta, Avodah Zarah, 2.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •john chrysostom Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 162

167. New Testament, Acts, 9.5, 9.3, 9.4, 9.6, 9, 26.14, 26.15, 9.18, 9.17, 22, 9.19, 22.8, 22.9, 22.10, 22.12, 22.13, 22.14, 22.15, 26.13, 22.16, 22.6, 22.7, 5.17, 5.18, 5.19, 5.21, 5.20, 8.4, 8.1, 5.39, 5.38, 5.37, 5.36, 5.35, 5.25, 5.26, 5.23, 5.22, 5.24, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 14.8, 14.10, 14.11, 14.12, 14.9, 14.13, 23.6, 5.34, 26.5, 4.27, 10.38, 23, 15.5, 23.7, 23.8, 4.1, 23.9, 13.32, 13.25, 13.29, 13.41, 13.17, 13.40, 13.35, 13.30, 13.21, 13.31, 13.16, 13.23, 13.14, 13.37, 13.36, 13.33, 13.24, 13.28, 13.18, 13.38, 13.34, 13.22, 13.26, 13.39, 13.27, 13.20, 13.19, 13.15, 28.1, 28.2, 28.3, 28.4, 28.5, 28.6, 28.7, 2.2, 3.18, 3.21, 4.12, 5.29, 28.29, 19.21, 28.25, 28.31, 28.30, 28.24, 28.28, 28.27, 28.26, 28.23, 28.21, 14.22, 9.6.16, 17.3, 16.30, 1.8, 10.1-11.18, 28.22, 13.42, 13.44, 13.46, 13.47, 13.48, 13.49, 28.17, 28.18, 28.19, 28.20, 13.45, 4.20, 13.43, 27.24, 4.19, 1.16.21, 2, 1.16, 20.35, 25.10, 23.11, 24.19, 27.34, 16.17, 7.25, 4.14, 13.26.47, 15.32, 13.1, 11.27, 19.26, 6.1, 6.2, 6.3, 6.4, 6.5, 21.8, 21.9, 3.20, 3.19, 3.22, 3.23, 3.17, 3.16, 3.24, 15.51, 15.50, 3.25, 3.26, 3.15, 8.9, 8.10, 10, 3.14, 3.13, 2.28, 2.27, 2.26, 2.25, 2.24, 2.23, 2.22, 2.21, 2.20, 2.19, 2.18, 2.17, 2.16, 2.29, 2.30, 2.15, 4.10, 4.11, 4.9, 4.8, 4.2, 2.14, 3.12, 3.11, 3.10, 2.31, 2.32, 2.33, 2.40, 2.39, 2.38, 2.37, 2.36, 2.35, 2.34, 19.5, 10.48, 7.4, 7.5, 7.3, 6.6, 6.9, 6.10, 6.11, 6.12, 6.13, 6.57, 6.7, 6.58, 7.2, 7.54, 7.55, 7.1, 7.56, 7.58, 7.59, 7.60, 7.57, 8.3, 6.8, 12.1, 12.2, 6.8-8.2, 6, 7, 8, 17.17, 1.5, 1.4, 1.3, 1.6, 1.1, 1.2, 1.4b-5, 1.7, 1.1-4a, 23.22, 4.25, 4.18, 4.17, 4.16, 4.15, 4.7, 4.6, 4.5, 4.4, 4.3, 4.22, 8.25, 8.24, 8.23, 8.22, 8.21, 8.20, 8.19, 8.18, 8.17, 8.16, 8.15, 8.14, 4.21, 4.13, 1, 5, 4, 3, 9.1, 1.13, 23.14, 21.20, 21.28, 23.13, 23.12, 22.3, 19.4, 8.7, 5.16, 10.9, 2.46, 18.24-19.7, 1.9, 19.3, 15.29, 15.20, 2.3, 46, 2.4, 2.1, 18.24, 18.26c, 18.32, 41, 19.29, "2.38", "19", 19.13, 19.14, 19.15, 19.19, 19.16, 19.17, 19.18, 16.18, 16.16, 1.21, 1.22, 16.19, 16.20, 16.21, 16.22, 16.23, 16.24, 19.11, 19.12, "1.15", "2.14" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 4

9.5. εἶπεν δέ Τίς εἶ, κύριε; ὁ δέ Ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις·

9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting.

168. Dioscorides Pedanius, De Materia Medica, 2.101 (1st cent. CE - 1st cent. CE) Tagged with subjects: •john the baptist, and diet of wild honey Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 319

169. New Testament, Apocalypse, 2.6, 2.15, 3.4-3.5, 3.14, 3.18, 3.20, 4.7, 7.9, 12.1, 13.5, 14.6, 17.11, 18.2, 21.6, 23.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •ephesos, john (presbyter and evangelist) •john, presbyter and evangelist, author of revelation •john (apostle), •john (the baptist) •john, evangelist/son of zebedee •chrysostom, john •interpetation of john, the interpreter as christ’s representative •apostle/apostles, john the apostle Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 67; Huttner, Early Christianity in the Lycus Valley (2013) 150, 170; Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 226; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 532, 538, 542; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 234; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131, 250; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 71

2.6. ἀλλὰ τοῦτο ἔχεις ὅτι μισεῖς τὰ ἔργα τῶν Νικολαϊτῶν, ἃ κἀγὼ μισῶ. 2.15. οὕτως ἔχεις καὶ σὺ κρατοῦντας τὴν διδαχὴν Νικολαϊτῶν ὁμοίως. 3.4. ἀλλὰ ἔχεις ὀλίγα ὀνόματα ἐν Σάρδεσιν ἃ οὐκ ἐμόλυναν τὰ ἱμάτια αἰτῶν, καὶ περιπατήσουσιν μετʼ ἐμοῦ ἐν λευκοῖς, ὅτι ἄξιοί εἰσιν. 3.5. Ὁ νικῶν οὕτως περιβαλεῖται ἐν ἱματίοις λευκοῖς, καὶ οὐ μὴἐξαλείψωτὸ ὄνομα αὐτοῦἐκ τῆς βίβλου τῆς ζωῆς,καὶ ὁμολογήσω τὸ ὄνομα αὐτοῦ ἐνώπιον τοῦ πατρός μου καὶ ἐνώπιον τῶν ἀγγέλων αὐτοῦ. 3.14. Καὶ τῷ ἀγγέλῳ τῆς ἐν Λαοδικίᾳ ἐκκλησίας γράψον Τάδε λέγει ὁ Ἀμήν,ὁ μάρτυς ὁ πιστὸςκαὶ [ὁ] ἀληθινός,ἡ ἀρχὴ τῆς κτίσεωςτοῦ θεοῦ, 3.18. συμβουλεύω σοι ἀγοράσαι παρʼ ἐμοῦ χρυσίον πεπυρωμένον ἐκ πυρὸς ἵνα πλουτήσῃς, καὶ ἱμάτια λευκὰ ἵνα περιβάλῃ καὶ μὴ φανερωθῇ ἡ αἰσχύνη τῆς γυμνότητός σου, καὶ κολλούριον ἐγχρῖσαι τοὺς ὀφθαλμούς σου ἵνα βλέπῃς. 3.20. Ἰδοὺ ἕστηκα ἐπὶ τὴν θύραν καὶ κρούω· ἐάν τις ἀκούσῃ τῆς φωνῆς μου καὶ ἀνοίξῃ τὴν θύραν, εἰσελεύσομαι πρὸς αὐτὸν καὶ δειπνήσω μετʼ αὐτοῦ καὶ αὐτὸς μετʼ ἐμοῦ. 4.7. καὶ τὸ ζῷοντὸ πρῶτονὅμοιονλέοντι, καὶ τὸ δεύτερονζῷον ὅμοιονμόσχῳ, καὶ τὸ τρίτονζῷον ἔχωντὸ πρόσωπονὡςἀνθρώπου, καὶ τὸ τέταρτονζῷον ὅμοιονἀετῷπετομένῳ· 7.9. Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ ὄχλος πολύς, ὃν ἀριθμῆσαι αὐτὸν οὐδεὶς ἐδύνατο, ἐκ παντὸς ἔθνους καὶ φυλῶν καὶ λαῶν καὶ γλωσσῶν, ἑστῶτες ἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τοῦ ἀρνίου, περιβεβλημένους στολὰς λευκάς, καὶ φοίνικες ἐν ταῖς χερσὶν αὐτῶν· 12.1. Καὶ σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα, καὶ ἐν γαστρὶ ἔχουσα· 13.5. καὶ ἐδόθη αὐτῷστόμα λαλοῦν μεγάλακαὶ βλασφημίας, καὶ ἐδόθη αὐτῷ ἐξουσίαποιῆσαιμῆνας τεσσεράκοντα [καὶ] δύο. 14.6. Καὶ εἶδον ἄλλον ἄγγελον πετόμενον ἐν μεσουρανήματι, ἔχοντα εὐαγγέλιον αἰώνιον εὐαγγελίσαι ἐπὶ τοὺς καθημένους ἐπὶ τῆς γῆς καὶ ἐπὶ πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν καὶ λαόν, 17.11. καὶ τὸ θηρίον ὃ ἦν καὶ οὐκ ἔστιν. καὶ αὐτὸς ὄγδοός ἐστιν καὶ ἐκ τῶν ἑπτά ἐστιν, καὶ εἰς ἀπώλειαν ὑπάγει. 18.2. καὶ ἔκραξεν ἐν ἰσχυρᾷ φωνῇ λέγωνἜπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη,καὶ ἐγένετοκατοικητήριον δαιμονίωνκαὶ φυλακὴ παντὸς πνεύματος ἀκαθάρτου καὶ φυλακὴ παντὸς ὀρνέου ἀκαθάρτου καὶ μεμισὴμένου, 21.6. καὶ εἶπέν μοι Γέγοναν. ἐγὼ τὸ Ἄλφα καὶ τὸ Ὦ, ἡ ἀρχὴ καὶ τὸ τέλος. ἐγὼτῷ διψῶντιδώσω ἐκ τῆς πηγῆςτοῦ ὕδατος τῆς ζωῆς δωρεάν.

2.6. But this you have, that you hate the works of the Nicolaitans, which I also hate. 2.15. So you also have some who hold to the teaching of the Nicolaitans in the same way. 3.4. Nevertheless you have a few names in Sardis that did not defile their garments. They will walk with me in white, for they are worthy. 3.5. He who overcomes will be arrayed in white garments, and I will in no way blot his name out of the book of life, and I will confess his name before my Father, and before his angels. 3.14. "To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God's creation, says these things: 3.18. I counsel you to buy from me gold refined by fire, that you may become rich; and white garments, that you may clothe yourself, and that the shame of your nakedness may not be revealed; and eye salve to anoint your eyes, that you may see. 3.20. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me. 4.7. The first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle. 7.9. After these things I looked, and behold, a great multitude, which no man could number, out of every nation and of all tribes, peoples, and languages, standing before the throne and before the Lamb, dressed in white robes, with palm branches in their hands. 12.1. A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. 13.5. A mouth speaking great things and blasphemy was given to him. Authority to make war for forty-two months was given to him. 14.6. I saw an angel flying in mid heaven, having an eternal gospel to proclaim to those who dwell on the earth, and to every nation, tribe, language, and people. 17.11. The beast that was, and is not, is himself also an eighth, and is of the seven; and he goes to destruction. 18.2. He cried with a mighty voice, saying, "Fallen, fallen is Babylon the great, and has become a habitation of demons, and a prison of every unclean spirit, and a prison of every unclean and hateful bird! 21.6. He said to me, "It is done! I am the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life.

170. New Testament, James, a b c d\n0 1.12 1.12 1 12\n1 5.9 5.9 5 9\n2 5.17 5.17 5 17\n3 5.14 5.14 5 14\n4 "1.13" "1.13" "1 13" (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 125

1.12. Μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενόμενος λήμψεται τὸν στέφανον τῆς ζωῆς, ὃν ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν.

1.12. Blessed is the man who endures temptation, for when he has been approved, he will receive the crown of life, which the Lord promised to those who love him.

171. New Testament, Jude, 14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •john (the baptist) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 490

172. New Testament, Philemon, 16, 11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 45

173. New Testament, Colossians, a b c d\n0 3.11 3.11 3 11\n1 3.15 3.15 3 15\n2 "2.1" "2.1" "2 1"\n3 4.15 4.15 4 15\n4 4.16 4.16 4 16\n5 3.1 3.1 3 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 197

3.11. ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός.

3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all.

174. New Testament, Ephesians, 1.5-1.6, 1.8-1.10, 1.12-1.15, 1.18, 1.21, 2.11-2.22, 3.2-3.6, 4.3-4.6, 4.11, 4.13-4.16, 4.22, 4.30, 5.5, 5.16, 5.21, 5.23, 6.8-6.9, 6.13, 6.16-6.17, 6.21-6.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 166, 178, 179, 180; Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 130, 259; Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 978, 1449; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 184; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 76; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 118; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 182; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 225

1.5. προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 1.6. εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ, 1.8. κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ 1.9. ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ 1.10. εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῷ, 1.12. εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ χριστῷ· 1.13. ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, 1.14. ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ. 1.15. Διὰ τοῦτο κἀγώ, ἀκούσας τὴν καθʼ ὑμᾶς πίστιν ἐν τῷ κυρίῳ Ἰησοῦ καὶ τὴν εἰς πάντας τοὺς ἁγίους, 1.18. πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας [ὑμῶν] εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, 1.21. ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι· 2.11. Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, 2.12. — ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ. 2.13. νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ. 2.14. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν 2.15. ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, 2.16. καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ· 2.17. καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς· 2.18. ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα. 2.19. Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ, 2.20. ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ, 2.21. ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, 2.22. ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι. 3.2. εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, 3.3. [ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ, 3.4. πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ χριστοῦ, 3.5. ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, 3.6. εἶναι τὰ ἔθνη συνκληρονόμα καὶ σύνσωμα καὶ συνμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου, 4.3. σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύματος ἐν τῷ συνδέσμῳ τῆς εἰρήνης· 4.4. ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς [καὶ] ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν· 4.5. εἷς κύριος, μία πίστις, ἓν βάπτισμα· εἷς θεὸς καὶ πατὴρ πάντων, 4.6. ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν. 4.11. καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους, 4.13. μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ, 4.14. ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβίᾳ τῶν ἀνθρώπων ἐν πανουργίᾳ πρὸς τὴν μεθοδίαν τῆς πλάνης, 4.15. ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός, 4.16. ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συνβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ. 4.22. ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, 4.30. καὶ μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως. 5.5. τοῦτο γὰρ ἴστε γινώσκοντες ὅτι πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ὅ ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ χριστοῦ καὶ θεοῦ. 5.16. ἐξαγοραζόμενοι τὸν καιρόν, ὅτι αἱ ἡμέραι πονηραί εἰσιν. 5.21. ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ. 5.23. ὅτι ἀνήρ ἐστιν κεφαλὴ τῆς γυναικὸς ὡς καὶ ὁ χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος. 6.8. εἰδότες ὅτι ἕκαστος, ἐάν τι ποιήσῃ ἀγαθόν, τοῦτο κομίσεται παρὰ κυρίου, εἴτε δοῦλος εἴτε ἐλεύθερος. 6.9. Καὶ οἱ κύριοι, τὰ αὐτὰ ποιεῖτε πρὸς αὐτούς, ἀνιέντες τὴν ἀπειλήν, εἰδότες ὅτι καὶ αὐτῶν καὶ ὑμῶν ὁ κύριός ἐστιν ἐν οὐρανοῖς, καὶ προσωπολημψία οὐκ ἔστιν παρʼ αὐτῷ. 6.13. διὰ τοῦτο ἀναλάβετε τὴν πανοπλίαν τοῦ θεοῦ, ἵνα δυνηθῆτε ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ καὶ ἅπαντα κατεργασάμενοι στῆναι. 6.16. ἐν πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ [τὰ] πεπυρωμένα σβέσαι· 6.17. καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε, καὶ τὴν μάχαιραν τοῦ πνεύματος, 6.21. Ἵνα δὲ εἰδῆτε καὶ ὑμεῖς τὰ κατʼ ἐμέ, τί πράσσω, πάντα γνωρίσει ὑμῖν Τύχικος ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς διάκονος ἐν κυρίῳ, 6.22. ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο ἵνα γνῶτε τὰ περὶ ἡμῶν καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν.

1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire, 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved, 1.8. which he made to abound toward us in all wisdom and prudence, 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise, 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 1.15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints, 1.18. having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints, 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition, 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God, 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 3.2. if it is so that you have heard of the administration of that grace of God which was given me toward you; 3.3. how that by revelation the mystery was made known to me, as I wrote before in few words, 3.4. by which, when you read, you can perceive my understanding in the mystery of Christ; 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.6. that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel, 4.3. being eager to keep the unity of the Spirit in the bond of peace. 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5. one Lord, one faith, one baptism, 4.6. one God and Father of all, who is over all, and through all, and in us all. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 4.22. that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; 4.30. Don't grieve the Holy Spirit of God, in whom you were sealed for the day of redemption. 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God. 5.16. redeeming the time, because the days are evil. 5.21. subjecting yourselves one to another in the fear of Christ. 5.23. For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 6.8. knowing that whatever good thing each one does, he will receive the same again from the Lord, whether he is bound or free. 6.9. You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and there is no partiality with him. 6.13. Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand. 6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. 6.17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; 6.21. But that you also may know my affairs, how I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make known to you all things; 6.22. whom I have sent to you for this very purpose, that you may know our state, and that he may comfort your hearts.

175. New Testament, Galatians, a b c d\n0 1.14 1.14 1 14\n1 1.11 1.11 1 11\n2 2.21 2.21 2 21\n3 3.27 3.27 3 27\n4 3.28 3.28 3 28\n5 3.29 3.29 3 29\n6 2 2 2 None\n7 1.16 1.16 1 16\n8 2.9 2.9 2 9\n9 5.21 5.21 5 21\n10 5.20 5.20 5 20\n11 5.19 5.19 5 19\n12 1.9 1.9 1 9\n13 3.25 3.25 3 25\n14 4.24 4.24 4 24\n15 1.13 1.13 1 13\n16 5.26 5.26 5 26\n17 5.25 5.25 5 25\n18 5.23 5.23 5 23\n19 5.22 5.22 5 22\n20 5.18 5.18 5 18\n21 5.17 5.17 5 17\n22 5.16 5.16 5 16\n23 5.24 5.24 5 24\n24 1.19 1.19 1 19\n25 1.15 1.15 1 15\n26 1.18 1.18 1 18\n27 1.17 1.17 1 17\n28 1.21 1.21 1 21\n29 1.20 1.20 1 20\n30 "1.20" "1.20" "1 20"\n31 1.24 1.24 1 24\n32 1.23 1.23 1 23\n33 1.22 1.22 1 22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 6; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292

1.14. καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων.

1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers.

176. New Testament, Hebrews, 1.3, 1.4, 1.6, 1.7, 2.14, 3.1, 3.4, 3.5, 3.6, 4.14, 5.1, 5.2, 5.3, 5.4, 5.5, 5.7, 5.8, 5.9, 5.10, 6.1, 6.2, 6.5, 6.19, 6.20, 7.24, 7.25, 7.27, 8.1, 9.1, 9.14, 9.15, 9.24, 9.25, 9.26, 9.28, 10.1, 10.3, 10.4, 10.19, 10.20, 10.21, 11.17, 11.18, 11.19, 12.2, 12.24, 13.9, 13.12, 13.15, 1, 11, 8, 9, inscriptio (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 67; Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 404; Damm, Religions and Education in Antiquity (2018) 114; Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 59; Huttner, Early Christianity in the Lycus Valley (2013) 221, 222; Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 94; Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 287; McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 236; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 168, 182; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 169; Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 468; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 71

1.3. ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς, 1.4. τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων ὅσῳ διαφορώτερον παρʼ αὐτοὺς κεκληρονόμηκεν ὄνομα. 1.6. ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει 1.7. καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει 2.14. ἐπεὶ οὖντὰ παιδίακεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτʼ ἔστι τὸν διάβολον, 3.1. Ὅθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν, 3.4. πᾶς γὰρ οἶκος κατασκευάζεται ὑπό τινος, ὁ δὲ πάντα κατασκευάσας θεός. 3.5. καὶΜωυσῆςμὲνπιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦὡςθεράπωνεἰς μαρτύριον τῶν λαληθησομένων, 3.6. Χριστὸς δὲ ὡς υἱὸς ἐπὶτὸν οἶκον αὐτοῦ·οὗ οἶκός ἐσμεν ἡμεῖς, ἐὰν τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος [μέχρι τέλους βεβαίαν] κατάσχωμεν. 4.14. Ἔχοντες οὖν ἀρχιερέα μέγαν διεληλυθότα τοὺς οὐρανούς, Ἰησοῦν τὸν υἱὸν τοῦ κρατῶμεν τῆς ὁμολογίας· θεοῦ, 5.1. Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος ὑπὲρ ἀνθρώπων καθίσταται τὰ πρὸς τὸν θεόν, ἵνα προσφέρῃ δῶρά [τε] καὶ θυσίας ὑπὲρ ἁμαρτιῶν, 5.2. μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσι καὶ πλανωμένοις, ἐπεὶ καὶ αὐτὸς περίκειται ἀσθένειαν, 5.3. καὶ διʼ αὐτὴν ὀφείλει, καθὼς περὶ τοῦ λαοῦ, οὕτως καὶ περὶ ἑαυτοῦ προσφέρειν περὶ ἁμαρτιῶν. 5.4. καὶ οὐχ ἑαυτῷ τις λαμβάνει τὴν τιμήν, ἀλλὰ καλούμενος ὑπὸ τοῦ θεοῦ, καθώσπερ καὶ Ἀαρών. 5.5. Οὕτως καὶ ὁ χριστὸς οὐχ ἑαυτὸν ἐδόξασεν γενηθῆναι ἀρχιερέα, ἀλλʼ ὁ λαλήσας πρὸς αὐτόν 5.7. ὃς ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ, δεήσεις τε καὶ ἱκετηρίας πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενέγκας καὶ εἰσακουσθεὶς ἀπὸ τῆς εὐλαβείας, 5.8. καίπερ ὢν υἱός, ἔμαθεν ἀφʼ ὧν ἔπαθεν τὴν ὑπακοήν, 5.9. καὶ τελειωθεὶς ἐγένετο πᾶσιν τοῖς ὑπακούουσιν αὐτῷ αἴτιος σωτηρίας αἰωνίου, 5.10. προσαγορευθεὶς ὑπὸ τοῦ θεοῦ ἀρχιερεὺςκατὰ τὴν τάξιν Μελχισεδέκ. 6.1. Διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ χριστοῦ λόγον ἐπὶ τὴν τελειότητα φερώμεθα, μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως ἐπὶ θεόν, 6.2. βαπτισμῶν διδαχὴν ἐπιθέσεώς τε χειρῶν, ἀναστάσεως νεκρῶν καὶ κρίματος αἰωνίου. 6.5. καὶ καλὸν γευσαμένους θεοῦ ῥῆμα δυνάμεις τε μέλλοντος αἰῶνος, 6.19. ἣν ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν καὶεἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος, 6.20. ὅπου πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν Ἰησοῦς,κατὰ τὴν τάξιν Μελχισεδὲκἀρχιερεὺς γενόμενοςεἰς τὸν αἰῶνα. 7.24. ὁ δὲ διὰ τὸ μένειν αὐτὸνεἰς τὸν αἰῶναἀπαράβατον· ἔχει τὴν ἱερωσύνην· 7.25. ὅθεν καὶ σώζειν εἰς τὸ παντελὲς δύναται τοὺς προσερχομένους διʼ αὐτοῦ τῷ θεῷ, πάντοτε ζῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ αὐτῶν. 7.27. ὃς οὐκ ἔχει καθʼ ἡμέραν ἀνάγκην, ὥσπερ οἱ ἀρχιερεῖς, πρότερον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν θυσίας ἀναφέρειν, ἔπειτα τῶν τοῦ λαοῦ·?̔τοῦτο γὰρ ἐποίησεν ἐφάπαξ ἑαυτὸν ἀνενέγκας·̓ 8.1. Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃςἐκάθισεν ἐν δεξιᾶτοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς, 9.1. Εἶχε μὲν οὖν [καὶ] ἡ πρώτη δικαιώματα λατρείας τό τε ἅγιον κοσμικόν. 9.14. πόσῳ μᾶλλον τὸ αἷμα τοῦ χριστοῦ, ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν προσήνεγκεν ἄμωμον τῷ θεῷ, καθαριεῖ τὴν συνείδησιν ἡμῶν ἀπὸ νεκρῶν ἔργων εἰς τὸ λατρεύειν θεῷ ζῶντι. 9.15. Καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας. 9.24. οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα τῶν ἀληθινῶν, ἀλλʼ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν· 9.25. οὐδʼ ἵνα πολλάκις προσφέρῃ ἑαυτόν, ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατʼ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ, 9.26. ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν τῆς ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται. 9.28. οὕτως καὶ ὁ χριστός, ἅπαξ προσενεχθεὶς εἰς τὸπολλῶν ἀνενεγκεῖν ἁμαρτίας,ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν. 10.1. Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατʼ ἐνιαυτὸν ταῖς αὐταῖς θυσίαις ἃς προσφέρουσιν εἰς τὸ διηνεκὲς οὐδέποτε δύνανται τοὺς προσερχομένους τελειῶσαι· 10.3. ἀλλʼ ἐν αὐταῖς ἀνάμνησις ἁμαρτιῶν κατʼ ἐνι αυτόν, 10.4. ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας. 10.19. Ἔχοντες οὖν, αδελφοί, παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν τῷ αἵματι Ἰησοῦ, 10.20. ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ ζῶσαν διὰ τοῦ καταπετάσματος, τοῦτʼ ἔστιν τῆς σαρκὸς αὐτοῦ, 10.21. καὶ ἱερέα μέγαν ἐπὶτὸν οἰκοντοῦ θεοῦ, 11.17. Πίστειπροσενήνοχεν Ἀβραὰμ τὸν Ἰσαὰκ πειραζόμενος,καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος, πρὸς ὃν ἐλαλήθη ὅτι 11.18. Ἐν Ἰξαὰκ κληθήσεταί σοι ξπέρμα, 11.19. λογισάμενος ὅτι καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ θεός· ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο. 12.2. ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν, ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας,ἐν δεξιᾷτε τοῦ θρόνου τοῦ θεοῦκεκάθικεν. 12.24. καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ, καὶ αἵματι ῥαντισμοῦ κρεῖττον λαλοῦντι παρὰ τὸν Ἅβελ. 13.9. καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν οἷς οὐκ ὠφελήθησαν οἱ περιπατοῦντες. 13.12. διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαόν, ἔξω τῆς πύλης ἔπαθεν. 13.15. διʼ αὐτοῦἀναφέρωμεν θυσίαν αἰνέσεωςδιὰ παντὸςτῷ θεῷ,τοῦτʼ ἔστινκαρπὸν χειλέωνὁμολογούντων τῷ ὀνόματι αὐτοῦ.

1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 1.4. having become so much better than the angels, as he has inherited a more excellent name than they have. 1.6. Again, when he brings in the firstborn into the world he says, "Let all the angels of God worship him." 1.7. of the angels he says, "Who makes his angels winds, And his servants a flame of fire." 2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil, 3.1. Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, Jesus; 3.4. For every house is built by someone; but he who built all things is God. 3.5. Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken, 3.6. but Christ is faithful as a Son over his house; whose house we are, if we hold fast our confidence and the glorying of our hope firm to the end. 4.14. Having then a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold tightly to our confession. 5.1. For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. 5.2. The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness. 5.3. Because of this, he must offer sacrifices for sins for the people, as well as for himself. 5.4. Nobody takes this honor on himself, but he is called by God, just like Aaron was. 5.5. So also Christ didn't glorify himself to be made a high priest, but it was he who said to him, "You are my Son. Today I have become your father." 5.7. He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear, 5.8. though he was a Son, yet learned obedience by the things which he suffered. 5.9. Having been made perfect, he became to all of those who obey him the author of eternal salvation, 5.10. named by God a high priest after the order of Melchizedek. 6.1. Therefore leaving the doctrine of the first principles of Christ, let us press on to perfection -- not laying again a foundation of repentance from dead works, of faith toward God, 6.2. of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 6.5. and tasted the good word of God, and the powers of the age to come, 6.19. This hope we have as an anchor of the soul, a hope both sure and steadfast and entering into that which is within the veil; 6.20. where as a forerunner Jesus entered for us, having become a high priest forever after the order of Melchizedek. 7.24. But he, because he lives forever, has his priesthood unchangeable. 7.25. Therefore he is also able to save to the uttermost those who draw near to God through him, seeing he ever lives to make intercession for them. 7.27. who doesn't need, like those high priests, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this he did once for all, when he offered up himself. 8.1. Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, 9.1. Now indeed even the first covet had ordices of divine service, and an earthly sanctuary. 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.15. For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance. 9.24. For Christ hasn't entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; 9.25. nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own, 9.26. or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself. 9.28. so Christ also, having been once offered to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation. 10.1. For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. 10.3. But in those sacrifices there is yearly reminder of sins. 10.4. For it is impossible that the blood of bulls and goats should take away sins. 10.19. Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus, 10.20. by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; 10.21. and having a great priest over the house of God, 11.17. By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his one and only son; 11.18. even he to whom it was said, "In Isaac will your seed be called;" 11.19. accounting that God is able to raise up even from the dead. Figuratively speaking, he also did receive him back from the dead. 12.2. looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising shame, and has sat down at the right hand of the throne of God. 12.24. to Jesus, the mediator of a new covet, and to the blood of sprinkling that speaks better than that of Abel. 13.9. Don't be carried away by various and strange teachings, for it is good that the heart be established by grace, not by food, through which those who were so occupied were not benefited. 13.12. Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate. 13.15. Through him, then, let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his name.

177. New Testament, Philippians, 2.6-2.8, 2.10-2.11, 3.5, 4.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •john (the baptist) •chrysostom, john •apostle/apostles, john the apostle •john chrysostom, anaphora of •pharisaic-rabbinic connection, john hyrcanus story as evidence of Found in books: Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 54; Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 126; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 197, 203; Tefera and Stuckenbruck, Representations of Angelic Beings in Early Jewish and in Christian Traditions (2021) 169; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 232, 523; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 71

2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11. καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός. 3.5. περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμείν, Ἐβραῖος ἐξ Ἐβραίων, κατὰ νόμον Φαρισαῖος, 4.15. οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως εἰ μὴ ὑμεῖς μόνοι,

2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only.

178. Tacitus, Histories, 5.5, 5.5.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •stambaugh, john e. •john chrysostom Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 227; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 21

5.5. Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean.

179. Tacitus, Annals, 11.25.5, 13.32, 13.50 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •john chrysostom, church father, homilies by on the judaizers •chrysostom, john •ephesos, basilica of st. john Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 185; Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 182; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 389

13.32. Factum et senatus consultum ultioni iuxta et securitati, ut si quis a suis servis interfectus esset, ii quoque qui testamento manu missi sub eodem tecto mansissent inter servos supplicia penderent. redditur ordini Lurius Varus consularis, avaritiae criminibus olim perculsus. et Pomponia Graecina insignis femina, A. Plautio, quem ovasse de Britannis rettuli, nupta ac superstitionis externae rea, mariti iudicio permissa; isque prisco instituto propinquis coram de capite famaque coniugis cognovit et insontem nuntiavit. longa huic Pomponiae aetas et continua tristitia fuit: nam post Iuliam Drusi filiam dolo Messalinae interfectam per quadraginta annos non cultu nisi lugubri, non animo nisi maesto egit; idque illi imperitante Claudio impune, mox ad gloriam vertit.

13.32. There was passed, also, a senatorial decree, punitive at once and precautionary, that, if a master had been assassinated by his own slaves, even those manumitted under his will, but remaining under the same roof, should suffer the penalty among the rest. The consular Lucius Varus, sentenced long before under charges of extortion, was restored to his rank. Pomponia Graecina, a woman of high family, married to Aulus Plautius â whose ovation after the British campaign I recorded earlier â and now arraigned for alien superstition, was left to the jurisdiction of her husband. Following the ancient custom, he held the inquiry, which was to determine the fate and fame of his wife, before a family council, and announced her innocent. Pomponia was a woman destined to long life and to continuous grief: for after Julia, the daughter of Drusus, had been done to death by the treachery of Messalina, she survived for forty years, dressed in perpetual mourning and lost in perpetual sorrow; and a constancy unpunished under the empire of Claudius became later a title to glory. < 13.32. There was passed, also, a senatorial decree, punitive at once and precautionary, that, if a master had been assassinated by his own slaves, even those manumitted under his will, but remaining under the same roof, should suffer the penalty among the rest. The consular Lucius Varus, sentenced long before under charges of extortion, was restored to his rank. Pomponia Graecina, a woman of high family, married to Aulus Plautius â whose ovation after the British campaign I recorded earlier â and now arraigned for alien superstition, was left to the jurisdiction of her husband. Following the ancient custom, he held the inquiry, which was to determine the fate and fame of his wife, before a family council, and announced her innocent. Pomponia was a woman destined to long life and to continuous grief: for after Julia, the daughter of Drusus, had been done to death by the treachery of Messalina, she survived for forty years, dressed in perpetual mourning and lost in perpetual sorrow; and a constancy unpunished under the empire of Claudius became later a title to glory. 13.50. In the same year, as a consequence of repeated demands from the public, which complained of the exactions of the revenue-farmers, Nero hesitated whether he ought not to decree the abolition of all indirect taxation and present the reform as the noblest of gifts to the human race. His impulse, however, after much preliminary praise of his magimity, was checked by his older advisers, who pointed out that the dissolution of the empire was certain if the revenues on which the state subsisted were to be curtailed:â "For, the moment the duties on imports were removed, the logical sequel would be a demand for the abrogation of the direct taxes. To a large extent, the collecting companies had been set up by consuls and plebeian tribunes while the liberty of the Roman nation was still in all its vigour: later modifications had only been introduced in order that the amount of income and the necessary expenditure should tally. At the same time, a check ought certainly to be placed on the cupidity of the collectors; otherwise a system which had been endured for years without a complaint might be brought into ill odour by new-fashioned harshnesses." < 13.50. In the same year, as a consequence of repeated demands from the public, which complained of the exactions of the revenue-farmers, Nero hesitated whether he ought not to decree the abolition of all indirect taxation and present the reform as the noblest of gifts to the human race. His impulse, however, after much preliminary praise of his magimity, was checked by his older advisers, who pointed out that the dissolution of the empire was certain if the revenues on which the state subsisted were to be curtailed:â "For, the moment the duties on imports were removed, the logical sequel would be a demand for the abrogation of the direct taxes. To a large extent, the collecting companies had been set up by consuls and plebeian tribunes while the liberty of the Roman nation was still in all its vigour: later modifications had only been introduced in order that the amount of income and the necessary expenditure should tally. At the same time, a check ought certainly to be placed on the cupidity of the collectors; otherwise a system which had been endured for years without a complaint might be brought into ill odour by new-fashioned harshnesses."

180. New Testament, Romans, a b c d\n0 6.16 6.16 6 16\n1 1.25 1.25 1 25\n2 16.7 16.7 16 7\n3 3.15 3.15 3 15\n4 3.14 3.14 3 14\n5 6.5 6.5 6 5\n6 6.4 6.4 6 4\n7 6.3 6.3 6 3\n8 5.5 5.5 5 5\n9 1.22 1.22 1 22\n10 1.19 1.19 1 19\n11 1.23 1.23 1 23\n12 1.20 1.20 1 20\n13 1.21 1.21 1 21\n14 16.26 16.26 16 26\n15 16.25 16.25 16 25\n16 14 14 14 None\n17 1.5 1.5 1 5\n18 12.1 12.1 12 1\n19 11.33 11.33 11 33\n20 5.14 5.14 5 14\n21 8.6 8.6 8 6\n22 1.11 1.11 1 11\n23 8.8 8.8 8 8\n24 8.7 8.7 8 7\n25 8.5 8.5 8 5\n26 8.4 8.4 8 4\n27 8.3 8.3 8 3\n28 8.2 8.2 8 2\n29 1.24 1.24 1 24\n30 8.9 8.9 8 9\n31 15.16 15.16 15 16\n32 16.4 16.4 16 4\n33 11.22 11.22 11 22\n34 2.16 2.16 2 16\n35 1.1 1.1 1 1\n36 2.13 2.13 2 13\n37 12.11 12.11 12 11\n38 12.4 12.4 12 4\n39 9.4 9.4 9 4\n40 "6.4" "6.4" "6 4"\n41 8.31 8.31 8 31\n42 8.32 8.32 8 32\n43 "13.1" "13.1" "13 1"\n44 "6.12" "6.12" "6 12"\n45 "12.21" "12.21" "12 21"\n46 "5.8" "5.8" "5 8"\n47 8 8 8 None\n48 7 7 7 None\n49 6 6 6 None\n50 5 5 5 None\n51 13.13 13.13 13 13\n52 13.14 13.14 13 14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 269

6.16. οὐκ οἴδατε ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοήν, δοῦλοί ἐστε ᾧ ὑπακούετε, ἤτοι ἁμαρτίας εἰς θάνατον ἢ ὑπακοῆς εἰς δικαιοσύνην;

6.16. Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness?

181. New Testament, Titus, 2.2.0, 2.11-2.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 551; Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 113

2.11. Ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις παιδεύουσα ἡμᾶς, 2.12. ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι, 2.13. προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ, 2.14. ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶκαθαρίσῃ ἑαυτῷ λαὸν περιούσιον,ζηλωτὴν καλῶν ἔργων. 2.15. Ταῦτα λάλει καὶ παρακάλει καὶ ἔλεγχε μετὰ πάσης ἐπιταγῆς· μηδείς σου περιφρονείτω.

2.11. For the grace of God has appeared, bringing salvation to all men, 2.12. instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world; 2.13. looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ; 2.14. who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works. 2.15. Say these things and exhort and reprove with all authority. Let no man despise you.

182. New Testament, John, 1.6, 7, 1.1, 1.2, 1.3, 1.4, 1.5, 1.7, 1.8, 1.9, 1.10, 1.12, 1.13, 1.14, 1.15, 1.11, 1.16, 1.17, 21.5, 21.4, 8.34, 3.5, 1.18, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 9.10, 9.9, 9.8, 5.5, 9.11, 9.12, 9.7, 9.4, 5.8, 9.2, 9.3, 9.5, 5.6, 9.6, 5.7, 5.9, 9.1, 8.5, 20.2, 20.1, 20.15, 20.18, 20.12, 20.13, 20.16, 20.27, 20.24, 20.22, 20.25, 20.21, 20.19, 20.20, 20.26, 20.17, 20.23, 20.28, 3.1, 11.37, 12.10, 11.56, 11.39, 11.42, 11.26, 11.1, 11.27, 10.41, 1.42, 1.19, 12.8, 11.48, 11.11, 11.23, 12.7, 12.4, 11.43, 11.5, 11.34, 11.15, 11.3, 11.10, 11.13, 11.53, 11.38, 11.6, 11.44, 11.29, 11.57, 10.3, 11.2, 11.9, 11.16, 11.45-12.8, 11.33, 11.7, 11, 11.8, 11.14, 12.2, 12.5, 11.19, 11.40, 11.41, 11.21, 11.18, 12.6, 11.25, 11.22, 11.4, 11.12, 11.17, 11.20, 11.24, 11.32, 11.28, 11.36, 11.35, 12.11, 11.51, 12.9, 11.45, 12.3, 11.52, 1, 21, 10.4, 11.31, 12.1, 11.46, 11.30, 11.47, 11.55, 1.28, 20.29, 11.54, 11.50, 11.49, 8.45, 17.15, 8.44, 8.42, 3.2, 17.3, 8.43, 8.39, 8.40, 8.41, 3.3, 17.11, 17.10, 17.9, 17.8, 17.7, 17.6, 8.58, 3.21, 3.20, 3.19, 3.18, 3.17, 17.17, 8.46, 8.47, 18.36, 17.16, 6.38, 17.21, 17.22, 17.23, 3.12, 17.24, 17.25, 8.36, 17.20, 3.11, 17.12, 3.9, 18.37, 17.18, 8.35, 3.4, 3.10, 8.33, 8.32, 8.31, 8.23, 3.6, 3.7, 7.42, 3.8, 5.19, 17.19, 17.13, 17.1, 3.16, 8.38, 8.49, 17.14, 8.51, 8.52, 16.28, 8.48, 3.15, 8.50, 8.37, 8.55, 8.56, 8.54, 8.57, 8.53, 8.59, 3.14, 3.13, 17.5, 17.4, 17.2, 5.22, 1.32, 6.27, 1.31, 1.33, 1.34, 19.3, 1.29, 1.30, 1.22, 1.20, 1.21, 1.25, 1.23, 1.24, 1.26, 1.27, 1.35, 3.25, 2.13, 4.35, 8.4, 5.17, 24.43, 6.6, 21.10, 6.53, 6.14, 6.56, 4, 21.12, 6.13, 6, 24.42, 6.55, 6.11, 21.9, 6.8, 6.12, 6.7, 6.15, 6.5, 21.13, 6.54, 21.11, 24.41, 14.14, 14.13, 9.39, 5.33, 16.23, 5.35, 16.26, 5.40, 15.26, 15.16, 5.39, 5.36, 5.37, 5.34, 5.31, 16.25, 14.16, 16.24, 5.45, 5.38, 14.26, 5.32, 21.24, 21.23, 21.22, 21.21, 21.7, 21.6, 21.20, 21.2, 21.1, 21.3, 21.8, 21.19, 21.18, 21.17, 21.16, 21.15, 21.14, 20.3, 20.4, 20.9, 20.8, 20.6, 20.5, 20.7, 20.14, 20.10, 20.11, 21.25, 14.8, 13.23, 14.6, 19.34, 9.22, 14.7, 20.31, 7.16, 1.41, 1.36, 1.45, 1.44, 1.46, 1.50, 1.51, 1.40, 1.39, 1.38, 1.43, 1.48, 1.37, 1.47, 1.49, 12.26, 12.25, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 12.24, 10.35, 10.36, 20.30, 10.38, 10.39, 10.40, 10.42, 10.34, 12.27, 12.29, 12.36, 12.35, 12.34, 12.33, 12.32, 10.26, 12.31, 12.30, 12.28, 10.25, 10.37, 10.23, 10.24, 10.22, 4.40, 4.41, 4.42, 4.43, 5.44, 4.44, 5, 5.41, 5.42, 5.43, 4.45, 5.18, 5.16, 2.18, 5.13, 4.33, 4.34, 2.16, 2.17, 2.22, 2.21, 2.20, 2.19, 19.2, 2.15, 2.14, 2.12, 13.24, 13.25, 18.15, 18.16, 19.26, inscriptio, 17.26, 13.3, 7.47, 7.12, 3.29, 6.32, 6.33, 5.30, 6.34, 6.35, 6.39, 6.21, 3.31, 3.22, 6.40, 6.41, 6.51, 19.30, 12.28a, 13.2, 13.27, 14.30, 16.11, 14.9, 14.10, 14.11, 14.12, 17, 16.27, 5.23, 5.21, 5.20, 6.42, 4.23, 4.21, 6.44, 6.46, 6.45, 8.19, 6.58, 6.50, 13.11, 13.10, 9.25, 9.24, 9.16, 15.3, 2.23, 2.24, 2.25, 3, 4.9, 4.22, 5.1, 6.4, 7.2, 12.13, 18.3, 18.12, 18.33, 19.19, 19.21, 19.40, 19.42, 4.1, 18.14, 18.39, 4.31, 6.25, 3.26, 3.23, 3.24, 3.30, 3.28, 12, 20, 7.38, 4.24, 7.39, 7.37, "1.3", "3.34", "1.14", "1.1", "14.6", "21", "20", "4.23", "2.4", "14.21", 16.13, 14.17, 13.31, 12.23, 9.35, 8.28, 6.62, 8.14, 14.2, 13.1, 9.30, 9.31, 9.32, 9.33, 15.24, 19.39, 13.30, 4.54, 4.46, 4.20, 4.3, 6.1, 7.1, 7.8, 12.20, 12.12, 10.1, 7.14, 7.10, 15.21, 8.15, 3.32, 6.65, 7.27, 7.28, 7.29, 7.50, 7.51, 7.52, 8, 12.41, 7.33, 7.34, 7.35, 7.36, 8.21, 8.22, 10, 12.39, 12.55, 6.3, 6.2, 6.9, 6.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 145; Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 141, 142, 143, 144; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 261, 265, 267, 270, 271, 275; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 263, 280

1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης·

1.6. There came a man, sent from God, whose name was John.

183. New Testament, Luke, 2.48, 2.49, 2.46, 2.47, 3.27, 3.28, 3.29, 3.30, 3.32, 3.38, 3.33, 3.34, 3.37, 3.35, 3.31, 3.26, 3.25, 3.23, 3.24, 3.36, 1.36, 1.5, 2.4, 6.13, 6.16, 6.15, 6.14, 24.11, 24.1, 24.10, 24.2, 24.4, 24.9, 24.37, 22.57, 18.10, 18.11, 7.39, 11.38, 7.36, 7.37, 11.37, 7.38, 23.46, 4.18, 1.1, 23.35, 12.5, 3.22, 3.21, 3.11, 3.19, 3.5, 3.6, 3.7, 3.3, 3.8, 3.9, 3.2, 3.10, 3.20, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.1, 3.4, 20.6, 20.2, 20.8, 20.1, 20.3, 20.7, 20.5, 20.4, 16.16, 7.26, 7.28, 7.27, 22.66, 12.1, 20.33, 20.27, 20.28, 20.29, 20.34, 20.30, 20.35, 20.40, 20.37, 7-11, 14.1, 43, 5.17, 12-14, 20.36, 5.30, 20.31, 20.39, 20.38, 20.32, Lumen animae, ed.Farinator, 4.28, 4.25, 4.16, 4.26, 4.29, 4.27, 4.19, 4.30, 4.17, 4.21, 4.23, 4.22, 4.20, 4.24, 24.15, 24.16, 22.15, 22.16, 24.43, 24.42, 24.41, 24.3, 24.36, 24.35, 24.34, 24.33, 24.32, 24.29, 24.30, 24.31, 24.45, 24.48, 24.27, 24.46, 24.47, 24.28, 24.44, 13.33, 4.16-22.23-30, 3.1-4.13, 2.11.14.32, 2.11.14.31, 2.11.14.30, 1.5-2.52, 2, 1, 17.25, 4.16-9.50, 24.40, 24.39, 24.38, 20.15, 20.16, 20.17, 20.18, 20.14, 20.19, 20.20, 20.21, 20.22, 20.23, 20.13, 20.11, 20.12, 24.18, 20.9, 20.10, 24.13, 2.32, 4.43, 9.22, 24.7.26.44, 22.37, 21.24, 21.9, 19.5, 9.31, 9.51, 2.30, 24.14, 1.20, 24.20, 24.21, 1.15, 1.35, 24.19, 7.22, 24.49, 24.17, 24.50, 24.51, 2.4.11, 2.27, 4.1.14, 24.53, 24.22, 24.23, 24.52, 24.24, 24.25, 24.26, 2.25, 3, 1.67, 1.69.71.77, 21.15, 19.9, 2.34, 2.26, 8, 5.7, 5.6, 5.3, 5.28, 5.9, 5.2, 5.1, 5.8, 5.10, 5.5, 5.4, 5.11, 5.27, 7.8, 7.9, 7.10, 7.4, 7.3, 7.2, 7.7, 7.5, 7.6, 7.1, 1.43, 11.47, 11.48, 24, 11.43, 22.19, 22.20, 23.34, 19.48, 19.47, 19.46, 19.45, 2.52, 2.51, 2.50, 2.45, 2.44, 2.43, 2.42, 2.41, 22.18b, 1.4, 1.2, 1.3, 2.2, 5.14, 2.13, 2.14, 1.70, 22.8, 9.28, 8.51, 22.32, 11.1, 9.29, 5.16, 6.12, 9.18, 9.20, 9.19, 9.21, 11.2, 1.53, 1.46, 1.47, 1.48, 1.49, 1.50, 1.51, 1.52, 1.55, 1.54, 7.23, 2.1, 23.2, 20.26, 20.24, 20.25, 7.21, 6.39, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 6.34, 6.35, 6.36, 6.37, 6.38, 6.27, 7.20, 6.40, 6.41, 6.42, 6.43, 6.44, 6.46, 6.47, 6.48, 6.49, 7.18, 7.19, 6.45, 1.19, 2.10, 11.5, 11.4, 11.3, 8.1, 11.20, 10.18, 9.10, 17.13, 9.49, 9.33, 8.24, 7.25, 7.24, 7.17, 7.16, 7.15, 6.1, 7.14, 7.12, 7.11, 7.13, 6.2, 6.3, 6.4, 4.42, 6.8, 6.7, 6.6, 6.5, 11.46, 12.2, 12.3, 12.4, 23.29, 5.33, 6.9, 6.10, 6.11, 9.2, 19.8, 10.9, 16.21, 16.22, 16.19, 16.24, 16.25, 16.26, 16.23, 16.28, 16.31, 16.30, 16.29, 16.27, 16.20, 22.40, 22.41, 22.42, 22.43, 22.44, 22.45, 22.46, "19.46", "2.40", 7.45, 7.44, 7.43, 7.42, 7.46, 7.47, 7.50, 7.49, 7.48, 7.40, 7.41, "24.12", "9.22", 9.35, 9.34, 9.32, 9.30, 9.36, 9.17, 9.16, 9.11, 9.12, 9.13, 9.14, 9.15, 12.9, 12.8-9.11-12, 12.11, 12.12, 12.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 6; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 535

2.48. καὶ ἰδόντες αὐτὸν ἐξεπλάγησαν, καὶ εἶπεν πρὸς αὐτὸν ἡ μήτηρ αὐτοῦ Τέκνον, τί ἐποίησας ἡμῖν οὕτως; ἰδοὺ ὁ πατήρ σου καὶ ἐγὼ ὀδυνώμενοι ζητοῦμέν σε.

2.48. When they saw him, they were astonished, and his mother said to him, "Son, why have you treated us this way? Behold, your father and I were anxiously looking for you."

184. Ps.-Philo, Biblical Antiquities, 11.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •gospel of john, johannine epistemology Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150

185. New Testament, Mark, a b c d\n0 1.14 1.14 1 14\n1 1.6 1.6 1 6\n2 1.4 1.4 1 4\n3 1.3 1.3 1 3\n4 1 1 1 None\n.. ... ... .. ...\n428 10.12 10.12 10 12\n429 10.6 10.6 10 6\n430 10.11 10.11 10 11\n431 10.8 10.8 10 8\n432 10.7 10.7 10 7\n\n[433 rows x 4 columns] (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 4, 6; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131, 225, 230, 232

1.14. Καὶ μετὰ τὸ παραδοθῆναι τὸν Ἰωάνην ἦλθεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν κηρύσσων τὸ εὐαγγέλιον τοῦ θεοῦ

1.14. Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God,

186. Seneca The Younger, Letters, 31.18, 37.5, 84.2-84.10, 92.3, 94.17, 107.2, 113.18, 116.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rist, john •john chrysostom •john of stobi (stobaeus) •john, the apostle Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235; KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 202; Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 293; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 44, 66, 209

84.3. We should follow, men say, the example of the bees, who flit about and cull the flowers that are suitable for producing honey, and then arrange and assort in their cells all that they have brought in; these bees, as our Vergil says, pack close the flowing honey, And swell their cells with nectar sweet. 84.3. We should follow, men say, the example of the bees, who flit about and cull the flowers that are suitable for producing honey, and then arrange and assort in their cells all that they have brought in; these bees, as our Vergil says, pack close the flowing honey, And swell their cells with nectar sweet.[2] 84.3. Certain of the Peripatetics[3] reply to this syllogism by interpreting "unperturbed," "unwavering," and "free from sadness" in such a way as to make "unperturbed" mean one who is rarely perturbed and only to a moderate degree, and not one who is never perturbed. Likewise, they say that a person is called "free from sadness" who is not subject to sadness, one who falls into this objectionable state not often nor in too great a degree. It is not, they say, the way of human nature that a man's spirit should be exempt from sadness, or that the wise man is not overcome by grief but is merely touched by it, and other arguments of this sort, all in accordance with the teachings of their school. 84.3. What can I do but admire this magimity, which led him to withdraw into voluntary exile and to relieve the state of its burden? Matters had gone so far that either liberty must work harm to Scipio, or Scipio to liberty. Either of these things was wrong in the sight of heaven. So he gave way to the laws and withdrew to Liternum, thinking to make the state a debtor for his own exile no less than for the exile of Hannibal.[4] 84.6. the food we have eaten, as long as it retains its original quality and floats, in our stomachs as an undiluted mass, is a burden; but it passes into tissue and blood only when it has been changed from its original form. So it is with the food which nourishes our higher nature, – we should see to it that whatever we have absorbed should not be allowed to remain unchanged, or it will be no part of us. 84.6. the food we have eaten, as long as it retains its original quality and floats in our stomachs as an undiluted mass, is a burden;[4] but it passes into tissue and blood only when it has been changed from its original form. So it is with the food which nourishes our higher nature, – we should see to it that whatever we have absorbed should not be allowed to remain unchanged, or it will be no part of us. 84.6. If by your definition the wise man has any passions whatever, his reason will be no match for them and will be carried swiftly along, as it were, on a rushing stream, – particularly if you assign to him, not one passion with which he must wrestle, but all the passions. And a throng of such, even though they be moderate, can affect him more than the violence of one powerful passion. 84.6. But who in these days could bear to bathe in such a fashion? We think ourselves poor and mean if our walls are not resplendent with large and costly mirrors; if our marbles from Alexandria[6] are not set off by mosaics of Numidian stone,[7] if their borders are not faced over on all sides with difficult patterns, arranged in many colours like paintings; if our vaulted ceilings are not buried in glass; if our swimming-pools are not lined with Thasian marble,[8] once a rare and wonderful sight in any temple – pools into which we let down our bodies after they have been drained weak by abundant perspiration; and finally, if the water has not poured from silver spigots. 84.7. We must digest it; otherwise it will merely enter the memory and not the reasoning power. Let us loyally welcome such foods and make them our own, so that something that is one may be formed out of many elements, just as one number is formed of several elements whenever, by our reckoning, lesser sums, each different from the others, are brought together. This is what our mind should do: it should hide away all the materials by which it has been aided, and bring to light only what it has made of them. 84.7. We must digest it; otherwise it will merely enter the memory and not the reasoning power. Let us loyally welcome such foods and make them our own, so that something that is one may be formed out of many elements, just as one number is formed of several elements whenever, by our reckoning, lesser sums, each different from the others, are brought together. This is what our mind should do: it should hide away all the materials by which it has been aided, and bring to light only what it has made of them. 84.7. He has a craving for money, although in a moderate degree. He has ambition, but it is not yet fully aroused. He has a hot temper, but it can be appeased. He has inconstancy, but not the kind that is very capricious or easily set in motion. He has lust, but not the violent kind. We could deal better with a person who possessed one full-fledged vice, than with one who possessed all the vices, but none of them in extreme form. 84.7. I have so far been speaking of the ordinary bathing-establishments; spend money! And what masses of water that fall crashing from level to level! We have become so luxurious that we will have nothing but precious stones to walk upon. 92.3. What is the happy life? It is peace of mind, and lasting tranquillity. This will be yours if you possess greatness of soul; it will be yours if you possess the steadfastness that resolutely clings to a good judgment just reached. How does a man reach this condition? By gaining a complete view of truth, by maintaining, in all that he does, order, measure, fitness, and a will that is inoffensive and kindly, that is intent upon reason and never departs therefrom, that commands at the same time love and admiration. In short, to give you the principle in brief compass, the wise man's soul ought to be such as would be proper for a god. 113.18. Every living thing possessed of reason is inactive if it is not first stirred by some external impression; then the impulse comes, and finally assent confirms the impulse.[8] Now what assent is, I shall explain. Suppose that I ought to take a walk: I do walk, but only after uttering the command to myself and approving this opinion of mine. Or suppose that I ought to seat myself; I do seat myself, but only after the same process. This assent is not a part of virtue.

187. Seneca The Younger, On Anger, 2.2.1-2.4.2, 2.4.1, 2.4.2, 2.3.5, 2.3.1, 2.2.5, 2.2.4, 2.2.2, 1.16.7, 2.3.4, 1.9.3, 1.12.3 (Theophrastus fr.446 FHS&G), 1.14.1 (Theophrastus fr.446 FHS&G) (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 66

188. Seneca The Younger, De Consolatione Ad Polybium (Ad Polybium De Consolatione) (Dialogorum Liber Xi), 18.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •chrysostom, john, church father Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394

189. Seneca The Younger, De Consolatione Ad Marciam, 2.2, 3.4, 4.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394

190. New Testament, Matthew, a b c d\n0 11.27 11.27 11 27\n1 7 7 7 None\n2 1 1 1 None\n3 ; ; ; None\n4 - None\n.. ... ... .. ...\n330 17.5 17.5 17 5\n331 17.6 17.6 17 6\n332 17.7 17.7 17 7\n333 17.2 17.2 17 2\n334 1.1 1.1 1 1\n\n[335 rows x 4 columns] (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 71

11.27. Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι.

11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him.

191. Ignatius, To The Smyrnaeans, 8.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 221

192. Quintilian, Institutio Oratoria, 1.1.25-1.1.28, 5.11.22, 8.3.72 (1st cent. CE - 1st cent. CE) Tagged with subjects: •john chrysostom Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 231; Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 112

1.1.28. The art of writing well and quickly is not unimportant for our purpose, though it is generally disregarded by persons of quality. Writing is of the utmost importance in the study which we have under consideration and by its means alone can true and deeply rooted proficiency be obtained. But a sluggish pen delays our thoughts, while an unformed and illiterate hand cannot be deciphered, a circumstance which necessitates another wearisome task, namely the dictation of what we have written to a copyist.

193. Tosefta, Berachot, 2.10, 3.1-3.3, 3.5, 3.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •john (the baptist) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 244, 266, 271, 524, 528

3.1. אין אומרין ד\"א אמת ויציב אבל אומרין ד\"א תפלה אפילו כסדר וידוי יוה\"כ.... 3.1. כשם שנתנה תורה קבע לקרות שמע כך נתנו חכמים קבע לתפלה מפני מה אמרו תפלת השחר עד חצות שכן תמיד של שחר [היה] קרב עד חצות רבי יהודה אומר עד ד' שעות שכן תמיד של שחר קרב והולך עד ד' שעות ומפני מה אמרו תפלת מנחה עד הערב שכן תמיד של בין הערבים [היה] קרב עד הערב ר' יהודה אומר עד פלג המנחה שהרי תמיד של בין הערבים קרב והולך עד פלג המנחה ומפני מה אמרו תפלת הערב אין לה קבע שהרי אברין ופדרין קרבין והולכין כל הלילה ומפני מה אמרו תפלת מוספין כל היום שהרי קרבן מוספין קרב והולך כל היום רבי יהודה אומר עד שבע שעות שהרי קרבן של מוסף קרב והולך עד שבע שעות." 3.2. ואיזה היא מנחה גדולה משש שעות ומחצה ולמעלה וכמה הוא פלג המנחה אחת עשרה שעות חסר רביע תפלת הערב אין לה קבע רבי יוסי אומר עת נעילת שערים אמר ר\"א בר יוסי אבא היה מתפלל עם נעילת שערים המתפלל תפלת המוספין בין משקרב תמיד של שחר בין עד שלא קרב תמיד של שחר יצא. 3.2. היה עומד בסרטיא ובפלטיא הרי זה עובר פני חמור ופני חמר ופני קדר אינו מפסיק אמרו עליו על ר' חנינא בן דוסא שהיה עומד ומתפלל נשכו ערוד ולא הפסיק הלכו תלמידיו ומצאו מת ע\"פ חורו אמרו אוי לו לאדם שנשכו ערוד אוי לו לערוד שנשכו לבן דוסא. 3.5. בן עזאי אומר כל שלקה בגופו מפני חכמתו סימן יפה לו כל שלקה בחכמתו מפני גופו סימן רע לו הוא היה אומר כל שנטרפה דעתו מפני חכמתו סימן יפה לו וכל שנטרפה חכמתו מפני דעתו סימן רע לו. 3.7. א\"ר יהודה כשהיה רבי עקיבה מתפלל עם הצבור היה מקצר בפני כולן כשהיה מתפלל בינו לבין עצמו היה אדם מניחו בצד זה ובא ומצאו בצד אחר מפני הכריעות והשתחויות שהיה עושה.

194. New Testament, 1 Peter, 5.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •john the apostle Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 81

5.12. Διὰ Σιλουανοῦ ὑμῖν τοῦ πιστοῦ ἀδελφοῦ, ὡς λογίζομαι, διʼ ὀλίγων ἔγραψα, παρακαλῶν καὶ ἐπιμαρτυρῶν ταύτην εἶναι ἀληθῆ χάριν τοῦ θεοῦ· εἰς ἣν στῆτε.

5.12. Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting, and testifying that this is the true grace of God in which you stand.

195. New Testament, 2 John, 9, 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 273; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 183, 184

196. Plutarch, Precepts of Statecraft, 821, 824a, 820a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 226

197. Anon., Epistle of Barnabas, 7.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •john chrysostom Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 404

7.3. ἀλλὰ καὶ σταυρωθεὶς ἐποτίζετο ὄξει καὶ χολῇ. ἀκούσατε, πῶς περὶ τούτου πεφανέρωκαν οἱ Lev. 23, 22 ἱερεῖς τοῦ ναοῦ. γεγραμμένης ἐντολῆς: Ὃς ἂν μὴ νηστεύσῃ τὴν νηστείαν, θανάτῳ ἐξολεθρευθήσεται, ἐνετείλατο κύριος, ἐπεὶ καὶ αὐτὸς ὑπὲρ τῶν ἡμετέρων ἁμαρτιῶν ἔμελλεν τὸ σκεῦος τοῦ πνεύματος προσφέρειν θυσίαν, ἵνα καὶ ὁ τύπος ὁ γενόμενος ἐπὶ Ἰσαὰκ τοῦ προσενεχθέντος ἐπὶ τὸ θυσιαστήριον τελεσθῇ.

7.3. But moreover when crucified He had vinegar and gall given Him to drink. Hear how on this matter the priests of the temple have revealed. Seeing that there is a commandment in scripture, Whatsoever shall not observe the fast shall surely die, the Lord commanded, because He was in His own person about to offer the vessel of His Spirit a sacrifice for our sins, that the type also which was given in Isaac who was offered upon the alter should be fulfilled. 7.3.

198. New Testament, 2 Peter, 2.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •interpetation of john, the interpreter as christ’s representative Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 173

2.1. Ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ, ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι, οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι, ἐπάγοντες ἑαυτοῖς ταχινὴν ἀπώλειαν·

2.1. But there also arose false prophets among the people, as among you also there will be false teachers, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction.

199. New Testament, 2 Corinthians, 1.11, 1.19, 1.21-1.22, 3.13-3.18, 4.4, 6.18, 11.7, 11.22-11.23, 12.21, 12.24, 13.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •chrysostom, john •john the apostle •by john the baptist, of christ •by john the baptist, of jesus •john chrysostom, syriac exegesis and •john (the baptist) •begotten metaphor and john's master-metaphor of divine sonship •divine sonship john's master-metaphor of begotten •john the baptist, and baptist groups •interpetation of john, the interpreter as christ’s representative Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 68; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 712; Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1448, 1449; Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 20; Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 81; Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 140; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 339; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131, 225

1.11. συνυπουργούντων καὶ ὑμῶν ὑπὲρ ἡμῶν τῇ δεήσει, ἵνα ἐκ πολλῶν προσώπων τὸ εἰς ἡμᾶς χάρισμα διὰ πολλῶν εὐχαριστηθῇ ὑπὲρ ἡμῶν. 1.19. ὁ τοῦ θεοῦ γὰρ υἱὸς Χριστὸς Ἰησοῦς ὁ ἐν ὑμῖν διʼ ἡμῶν κηρυχθείς, διʼ ἐμοῦ καὶ Σιλουανοῦ καὶ Τιμοθέου, οὐκ ἐγένετο Ναί καὶ Οὔ, ἀλλὰ Ναί ἐν αὐτῷ γέγονεν· 1.21. ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς Χριστὸν καὶ χρίσας ἡμᾶς θεός, 1.22. [ὁ] καὶ σφραγισάμενος ἡμᾶς καὶ δοὺς τὸν ἀρραβῶνα τοῦ πνεύματος ἐν ταῖς καρδίαις ἡμῶν. 3.13. καὶ οὐ καθάπερΜωυσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον αὐτοῦ,πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου. 3.14. ἀλλὰ ἐπωρώθη τὰ νοήματα αὐτῶν. ἄχρι γὰρ τῆς σήμερον ἡμέρας τὸ αὐτὸ κάλυμμα ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς διαθήκης μένει μὴ ἀνακαλυπτόμενον, ὅτι ἐν Χριστῷ καταργεῖται, 3.15. ἀλλʼ ἕως σήμερον ἡνίκα ἂν ἀναγινώσκηται Μωυσῆς κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται· 3.16. ἡνίκα δὲ ἐὰν ἐπιστρέψῃ πρὸξ Κύριον, περιαιρεῖται τὸ κάλυμμα. 3.17. ὁ δὲ κύριος τὸ πνεῦμά ἐστιν· οὗ δὲ τὸ πνεῦμα Κυρίου, ἐλευθερία. 3.18. ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳτὴν δόξαν Κυρίουκατοπτριζόμενοι τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ κυρίου πνεύματος. 4.4. ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ. 6.18. 11.7. Ἢ ἁμαρτίαν ἐποίησα ἐμαυτὸν ταπεινῶν ἵνα ὑμεῖς ὑψωθῆτε, ὅτι δωρεὰν τὸ τοῦ θεοῦ εὐαγγέλιον εὐηγγελισάμην ὑμῖν; 11.22. Ἐβραῖοί εἰσιν; κἀγώ. Ἰσραηλεῖταί εἰσιν; κἀγώ. σπέρμα Ἀβραάμ εἰσιν; κἀγώ. διάκονοι Χριστοῦ εἰσίν; 11.23. παραφρονῶν λαλῶ, ὕπερ ἐγώ· ἐν κόποις περισσοτέρως, ἐν φυλακαῖς περισσοτέρως, ἐν πληγαῖς ὑπερβαλλόντως, ἐν θανάτοις πολλάκις· 12.21. μὴ πάλιν ἐλθόντος μου ταπεινώσῃ με ὁ θεός μου πρὸς ὑμᾶς, καὶ πενθήσω πολλοὺς τῶν προημαρτηκότων καὶ μὴ μετανοησάντων ἐπὶ τῇ ἀκαθαρσίᾳ καὶ πορνείᾳ καὶ ἀσελγείᾳ ᾗ ἔπραξαν. 13.3. ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος χριστοῦ· ὃς εἰς ὑμᾶς οὐκ ἀσθενεῖ ἀλλὰ δυνατεῖ ἐν ὑμῖν,

200. New Testament, 2 Thessalonians, 1.1, 3.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •john the apostle •john (evangelist), johannine christology •john (evangelist), johannine ecclesiology •john (evangelist), johannine vernacular Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 184; Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 81

1.1. ΠΑΥΛΟΣ ΚΑΙ ΣΙΛΟΥΑΝΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ τῇ ἐκκλησίᾳ Θεσσαλονικέων ἐν θεῷ πατρὶ ἡμῶν καὶ κυρίῳ Ἰησοῦ 3.3. Πιστὸς δέ ἐστιν ὁ κύριος, ὃς στηρίξει ὑμᾶς καὶ φυλάξει ἀπὸ τοῦ πονηροῦ.

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God our Father, and the Lord Jesus Christ: 3.3. But the Lord is faithful, who will establish you, and guard you from the evil one.

201. Pliny The Elder, Natural History, 5.73, 25.21.51, 33.11, 35.51178 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 65

202. Plutarch, On The Control of Anger, 454E-455A (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rist, john Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 70

203. Plutarch, On Common Conceptions Against The Stoics, 1073B, 1070F-1072F (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 207

204. Plutarch, On Moral Virtue, 449A (SVF 3.439) (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rist, john Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 207

205. Plutarch, Moralia, 711e, 2.131a, 973e-974a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 214

206. Tosefta, Hagigah, 2.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •john (the baptist) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 245

2.1. אין דורשין בעריות בשלשה אבל דורשין בשנים [ולא] במעשה בראשית בשנים אבל דורשין ביחיד ולא במרכבה ביחיד אא\"כ היה חכם מבין מדעתו מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה רבי אלעזר בן ערך מחמר אחריו אמר לו רבי שנה פרק אחד במעשה מרכבה אמר לו לא [כן אמרתי לך מתחלה שאין שונין] במרכבה ביחיד אלא אם כן היה חכם מבין מדעתו אמר לו מעתה ארצה לפניך אמר לו אמור פתח רבי אלעזר בן ערך ודרש במעשה מרכבה ירד רבי יוחנן בן זכאי מן החמור ונתעטף בטליתו וישבו שניהם על גבי אבן תחת הזית והרצה לפניו עמד ונשקו ואמר ברוך ה' אלהי ישראל אשר נתן בן לאברהם אבינו שיודע להבין ולדרוש בכבוד אביו שבשמים יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש [אלעזר בן ערך] נאה דורש ונאה מקיים אשריך [אברהם] אבינו שאלעזר בן ערך יצא מחלציך [שיודע להבין ולדרוש בכבוד אביו שבשמים] רבי יוסי ברבי יהודה אומר רבי יהושע הרצה לפני רבן יוחנן בן זכאי [רבי עקיבה] הרצה לפני רבי יהושע חנניא בן חכינאי הרצה לפני רבי עקיבה.

207. New Testament, 1 Thessalonians, 1.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •john the apostle Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 81

1.1. ΠΑΥΛΟΣ ΚΑΙ ΣΙΛΟΥΑΝΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ τῇ ἐκκλησίᾳ Θεσσαλονικέων ἐν θεῷ πατρὶ καὶ κυρίῳ Ἰησοῦ Χριστῷ· χάρις ὑμῖν καὶ εἰρήνη.

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ.

208. Dio Chrysostom, Orations, 18.4-18.5, 36.4 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 10; Spielman, Jews and Entertainment in the Ancient World (2020) 245

18.5. But to cut my preface short, I must at once endeavour to carry out your instructions. For a mere lad, now, or a young man who wishes to withdraw from political life and devote himself to training and to the acquisition of forensic ability, there is need of a different regimen in both tasks and activities. But you are not unacquainted with the task, nor are you able to forsake the political career, nor is it the eloquence and effectiveness of a pleader in the courts of law of which you stand in need, but rather that which is alike fitting and sufficient for a statesman. < 36.4. The city of Borysthenes, as to its size, does not correspond to its ancient fame, because of its ever-repeated seizure and its wars. For since the city has lain in the midst of barbarians now for so long a time â barbarians, too, who are virtually the most warlike of all â it is always in a state of war and has often been captured, the last and most disastrous capture occurring not more than one hundred and fifty years ago. And the Getae on that occasion seized not only Borysthenes but also the other cities along the left shore of Pontus as far as Apollonia. <

209. New Testament, 2 Timothy, 1.10, 4.5, 4.6, 4.7, 4.8, 12, 28, 32, 9, 12A (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 130, 259; Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 125; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 619; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 225

1.10. φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφανείας τοῦ σωτῆρος ἡμῶν Χριστοῦ Ἰησοῦ, καταργήσαντος μὲν τὸν θάνατον φωτίσαντος δὲ ζωὴν καὶ ἀφθαρσίαν διὰ τοῦ εὐαγγελίου, 4.5. σὺ δὲ νῆφε ἐν πᾶσιν, κακοπάlt*gtησον, ἔργον ποίησον εὐαγγελιστοῦ, τὴν διακονίαν σου πληροφόρησον. 4.6. Ἐγὼ γὰρ ἤδη σπένδομαι, καὶ ὁ καιρὸς τῆς ἀναλύσεώς μου ἐφέστηκεν. 4.7. τὸν καλὸν ἀγῶνα ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα· 4.8. λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος, ὃν ἀποδώσει μοι ὁ κύριος ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὁ δίκαιος κριτής, οὐ μόνον δὲ ἐμοὶ ἀλλὰ καὶ πᾶσιν τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ.

1.10. but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light through the gospel. 4.5. But you be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry. 4.6. For I am already being offered, and the time of my departure has come. 4.7. I have fought the good fight. I have finished the course. I have kept the faith. 4.8. From now on, there is stored up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing.

210. New Testament, 3 John, 9-10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 545

211. Valerius Maximus, Memorable Deeds And Sayings, 8.7, ext. 5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 293

212. Tosefta, Sukkah, 3.1, 3.16, 4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pharisaic-rabbinic connection, john hyrcanus story as evidence of •john chrysostom Found in books: Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 54; Goodman, Judaism in the Roman World: Collected Essays (2006) 221

3.1. לולב דוחה את השבת בתחלתו וערבה בסופו [מעשה וכבשו עליה בייתוסין אבנים גדולים מערב שבת הכירו בהם עמי הארץ ובאו וגררום והוציאום מתחת אבנים בשבת] לפי שאין בייתוסין מודים שחבוט ערבה דוחה שבת. 4.6. [כיצד] ג' להבטיל את העם מן המלאכה חזן הכנסת נוטל חצוצרת ועולה לראש הגג גבוה שבעיר [נטל לקרות] הסמוכין לעיר בטלין הסמוכין לתחום מתכנסין ובאין לתוך התחום ולא היו נכנסין מיד אלא ממתינין עד שיבואו כולן ויתכנסו כולן בבת אחת [מאימתי הוא נכנס משימלא לו חבית ויצלה לו דגה וידליק לו את הנר].

3.1. The lulav suspends the Sabbath in the beginning of its duty, and the willow in the end of its duty. There is a story that some Boethusians once hid the willows under some great stones on the Sabbath eve; but when this had become known to the common people they came and dragged them out from under the stones on the Sabbath, for the Boethusians do not acknowledge that the beating of the willow suspends the Sabbath. 4.6. Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp.

213. Tosefta, Shabbat, 13.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •john chrysostom, denunciation of christian adoption of jewish practices Found in books: Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 69

13.5. הצד בהמה חיה ועוף מאפר [שברשות אדם] אם היו מחוסרין צידה חייב לאפר [שברשות אדם אע\"פ שמחוסרין] צידה פטור הפורס מצודה ע\"ג בהמה חיה ועוף [אע\"פ שנכנסין לתוכה פטור לבהמה חיה ועוף] אם היו נכנסין לתוכה חייב המפרק בהמה ועוף מן המצודה פטור.

214. Tosefta, Parah, 3.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pharisaic-rabbinic connection, john hyrcanus story as evidence of Found in books: Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 54

3.8. נתנן עד שלא הוצת האור ברובה או משנעשית אפר פסולה. נטל עצם או שחור וקדש בו הרי זה לא עשה כלום אם יש עליו אבק כל שהוא אם מגופה כותשו ומקדש בו וכשר. וחולקין אותו לשלשה חלקים אחד ניתן בחיל ואחד ניתן בהר המשחה ואחד מתחלק לכל המשמרות זה שמתחלק לכל המשמרות היו ישראל מזין הימנו. זה שניתן בהר המשחה היו כהנים מקדשין בו. זה שניתן בחיל היו משמרין שנאמר (במדבר יט) והיתה לעדת בני ישראל למשמרת.

215. Tosefta, Moed Qatan, 2.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •john chrysostom Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 200

216. Tosefta, Menachot, 13.18-13.21 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •john (the baptist) •chrysostom, john Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 180; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 518

217. Tosefta, Megillah, 2.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •john chrysostom Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 250

218. Plutarch, Table Talk, 4.6.2, 671d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •john chrysostom •stambaugh, john e. Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 237; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 21

219. Tosefta, Hulin, 2.20-2.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •john chrysostom, denunciation of christian adoption of jewish practices •john chrysostom Found in books: Herman, Rubenstein, The Aggada of the Bavli and Its Cultural World (2018) 263; Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 69

220. New Testament, 1 Corinthians, 7.24, 7.40, 7.21, 36.5, 5.7, 8, 10, 11.26, 11.25, 11.24, 11.23, 2.6, 12.4, 2.7, 5.11, 6.10, 6.9, 6.11, 6.20, 6.19, 6.18, 6.17, 6.16, 6.12, 6.14, 1.30, 6.13, 6.15, 3.16, 4.2, 4.3, 4.4, 4.5, 3.5, 4.6a, 4.6b, 3.6, 3.12, 3.11, 3.10, 3.9, 3.8, 3.7, 3.22, 3.23, 3.15, 3.5-4.5, 3.21, 4.1, 3.14, 3.13, 1.12, "5.5", "13.12", "15.10", "2.6", 12.1, 12.3, 12.5, 12.2, 10.20, 10.21, 2.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 6

7.24. ἕκαστος ἐν ᾧ ἐκλήθη, ἀδελφοί, ἐν τούτῳ μενέτω παρὰ θεῷ.

7.24. Brothers, let eachman, in whatever condition he was called, stay in that condition withGod.

221. Petronius Arbiter, Satyricon, 88.4, 109.5-109.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •john of stobi (stobaeus) •chrysostom, john Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 223; Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 293

222. Tosefta, Yadayim, 2.20 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •john (the baptist) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 229

223. New Testament, 1 Timothy, a b c d\n0 6.19 6.19 6 19\n1 2.4 2.4 2 4\n2 3.7 3.7 3 7\n3 5.10.00 5.10.00 5 10\n4 3.4 3.4 3 4\n.. ... ... .. ...\n77 6.29 6.29 6 29\n78 6.104 6.104 6 104\n79 2.8 2.8 2 8\n80 "1.5" "1.5" "1 5"\n81 "2.5" "2.5" "2 5"\n\n[82 rows x 4 columns] (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 129, 258; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 551; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 71

6.19. ἀποθησαυρίζοντας ἑαυτοῖς θεμέλιον καλὸν εἰς τὸ μέλλον, ἵνα ἐπιλάβωνται τῆς ὄντως ζωῆς.

6.19. laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life.

224. Anon., The Acts of John, 23.1, 23.2, 23.3, 23.4, 23.5, 24.7, 24.8, 30.6, 30.7, 31, 31.3, 32.1, 33, 34, 35, 36, 37.1-39.1, 40.1, 42, 42.1, 42.2, 42.3, 43, 44, 45, 46, 47, 47.4, 52.1, 52.2, 52.3, 56, 63, 63.1, 63.2, 64, 64.3, 64.4, 64.5, 64.6, 64.7, 64.8, 65, 66, 67, 68, 69, 70, 70.1, 70.2, 71, 71.1, 71.2, 71.3, 72, 73, 74, 75, 76, 76.12, 76.13, 76.14, 76.15, 77, 78, 78.2, 79, 80, 80.1-83.1, 81, 82, 83, 83.2, 83.3, 83.4, 84, 85, 85.1-86.5, 86, 93 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 78

93. Another glory also will I tell you, brethren: Sometimes when I would lay hold on him, I met with a material and solid body, and at other times, again, when I felt him, the substance was immaterial and as if it existed not at all. And if at any time he were bidden by some one of the Pharisees and went to the bidding, we went with him, and there was set before each one of us a loaf by them that had bidden us, and with us he also received one; and his own he would bless and part it among us: and of that little every one was filled, and our own loaves were saved whole, so that they which bade him were amazed. And oftentimes when I walked with him, I desired to see the print of his foot, whether it appeared on the earth; for I saw him as it were lifting himself up from the earth: and I never saw it. And these things I speak unto you, brethren, for the encouragement of your faith toward him; for we must at the present keep silence concerning his mighty and wonderful works, inasmuch as they are unspeakable and, it may be, cannot at all be either uttered or heard.

225. Cassius Dio, Roman History, 67.14.1-67.14.2, 72.31.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •chrysostom, john •john chrysostom Found in books: Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 77; Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 182

67.14.1. At this time the road leading from Sinuessa to Puteoli was paved with stone. And the same year Domitian slew, along with many others, Flavius Clemens the consul, although he was a cousin and had to wife Flavia Domitilla, who was also a relative of the emperor's. 67.14.1. At this time the road leading from Sinuessa to Puteoli was paved with stone. And the same year Domitian slew, along with many others, Flavius Clemens the consul, although he was a cousin and had to wife Flavia Domitilla, who was also a relative of the emperor's. 2 The charge brought against them both was that of atheism, a charge on which many others who drifted into Jewish ways were condemned. Some of these were put to death, and the rest were at least deprived of their property. 67.14.2. The charge brought against them both was that of atheism, a charge on which many others who drifted into Jewish ways were condemned. Some of these were put to death, and the rest were at least deprived of their property.

226. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 8.15.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •greek novels, priests in in charitons callirhoe, in the acts of john Found in books: Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 147

227. Clement of Alexandria, Miscellanies, 1.1.13-1.1.14, 1.1.18, 2.20, 2.145.3, 3.69.2, 3.78.5, 3.100.5, 4.13.90, 4.66.1, 4.93.3, 5.5, 5.26.5, 6.7.61, 6.9, 6.75.2, 7.14.2, 7.49.6, 7.81.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •john (apostle) •cassian, john, founder of monastery at monte cassino, bad thoughts •john chrysostom •apostle/apostles, john the apostle •by john the baptist, of christ •chrysostom, john •cassian, john, founder of monastery at monte cassino, some emotions natural •by john the baptist, of jesus Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 114; Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 899, 978; Karfíková, Grace and the Will According to Augustine (2012) 306; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 275; Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 226; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 37; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348, 386; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 37, 113; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 263, 269, 280

228. Clement of Alexandria, Extracts From The Prophets, 71 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •john (apostle) Found in books: Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 113

229. Clement of Alexandria, Excerpts From Theodotus, 7.3, 7.5, 8.1-8.2, 8.4, 19.1-19.5, 26.1, 32.2, 38.3, 47.1-47.3, 59.2, 62.1, 65.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 234; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 263, 280

230. Nag Hammadi, The Apocryphon of John, 2.19.25-10.19, 2.110.20, 2.110.19, 2.110.21, 2.113.9, 2.113.26, 2.113.27, 2.113.28, 2.113.8, 19.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 126

231. Clement of Alexandria, Exhortation To The Greeks, 6.67.2, 9.82.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apostle/apostles, john the apostle Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 269, 280

232. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 4.6, 8.1-8.2, 42.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom •apostle/apostles, john the apostle Found in books: de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 357; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 71, 263, 269

233. Chariton, Chaereas And Callirhoe, 7.5.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 112

234. Clement of Alexandria, Christ The Educator, 1.1, 1.4.1, 1.25.3, 1.28.1, 1.30.1, 1.98.2, 3.48.2, 5.23 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •interpetation of john, the interpreter as christ’s representative •by john the baptist, of christ •apostle/apostles, john the apostle •john chrysostom •chrysostom, john Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 63; Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 237; Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 134; Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 978; Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 112; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 71, 263

235. Palestinian Talmud, Sotah, 1.4, 16d (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan

236. Anon., Acts of Thomas, 1.13, 1.14, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 5.43, 6.1-7.10, 8.9-9.4, 50.7, 50.8, 50.9, 52.3-54.5, 58.1, 58.2, 58.3, 58.4, 58.5, 58.6, 58.7, 58.8, 58.9, 82, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 120, 121, 165 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 88

237. Tertullian, Prescription Against Heretics, 36.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ephesos, john (presbyter and evangelist) •ephesos, basilica of st. john •john, presbyter and evangelist, author of revelation Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 531

238. Tertullian, On Patience, 9.4 (CC 1, 9.3, pp.309-10) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394

239. Palestinian Talmud, Avodah Zarah, 1.7, 40d (2nd cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom •john chrysostom, denunciation of christian adoption of jewish practices Found in books: Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 69; Spielman, Jews and Entertainment in the Ancient World (2020) 162

240. Tertullian, On Prayer, 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •john (evangelist), johannine christology •john (evangelist), johannine eschatology Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 185

1. The Spirit of God, and the Word of God, and the Reason of God - Word of Reason, and Reason and Spirit of Word - Jesus Christ our Lord, namely, who is both the one and the other, - has determined for us, the disciples of the New Testament, a new form of prayer; for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment. Besides, whatever had been in bygone days, has either been quite changed, as circumcision; or else supplemented, as the rest of the Law; or else fulfilled, as Prophecy; or else perfected, as faith itself. For the new grace of God has renewed all things from carnal unto spiritual, by superinducing the Gospel, the obliterator of the whole ancient bygone system; in which our Lord Jesus Christ has been approved as the Spirit of God, and the Word of God, and the Reason of God: the Spirit, by which He was mighty; the Word, by which He taught; the Reason, by which He came. So the prayer composed by Christ has been composed of three parts. In speech, by which prayer is enunciated, in spirit, by which alone it prevails, even John had taught his disciples to pray, but all John's doings were laid as groundwork for Christ, until, when He had increased - just as the same John used to fore-announce that it was needful that He should increase and himself decrease John 3:30 - the whole work of the forerunner passed over, together with his spirit itself, unto the Lord. Therefore, after what form of words John taught to pray is not extant, because earthly things have given place to heavenly. He who is from the earth, says John, speaks earthly things; and He who is here from the heavens speaks those things which He has seen. John 3:31-32 And what is the Lord Christ's - as this method of praying is - that is not heavenly? And so, blessed brethren, let us consider His heavenly wisdom: first, touching the precept of praying secretly, whereby He exacted man's faith, that he should be confident that the sight and hearing of Almighty God are present beneath roofs, and extend even into the secret place; and required modesty in faith, that it should offer its religious homage to Him alone, whom it believed to see and to hear everywhere. Further, since wisdom succeeded in the following precept, let it in like manner appertain unto faith, and the modesty of faith, that we think not that the Lord must be approached with a train of words, who, we are certain, takes unsolicited foresight for His own. And yet that very brevity - and let this make for the third grade of wisdom - is supported on the substance of a great and blessed interpretation, and is as diffuse in meaning as it is compressed in words. For it has embraced not only the special duties of prayer, be it veneration of God or petition for man, but almost every discourse of the Lord, every record of His Discipline; so that, in fact, in the Prayer is comprised an epitome of the whole Gospel.

241. Tertullian, On Monogamy, a b c d\n0 7. 7. 7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom, biblical exegesis Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74

242. Palestinian Talmud, Shabbat, 14.4 (14c-15a) (2nd cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 182

243. Tertullian, On The Games, 1.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 92

244. Palestinian Talmud, Sanhedrin, 2.6, 3.1, 20c, 20d, 21 a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 237; Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 261

245. Athenaeus, The Learned Banquet, 12.530b, 14.10 (618d-19b), 4.75 (174a) (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 170

246. Athenagoras, Apology Or Embassy For The Christians, 20.2-20.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •john chrysostom Found in books: Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 357; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 164

33. Therefore, having the hope of eternal life, we despise the things of this life, even to the pleasures of the soul, each of us reckoning her his wife whom he has married according to the laws laid down by us, and that only for the purpose of having children. For as the husbandman throwing the seed into the ground awaits the harvest, not sowing more upon it, so to us the procreation of children is the measure of our indulgence in appetite. Nay, you would find many among us, both men and women, growing old unmarried, in hope of living in closer communion with God. But if the remaining in virginity and in the state of an eunuch brings nearer to God, while the indulgence of carnal thought and desire leads away from Him, in those cases in which we shun the thoughts, much more do we reject the deeds. For we bestow our attention, not on the study of words, but on the exhibition and teaching of actions, - that a person should either remain as he was born, or be content with one marriage; for a second marriage is only a specious adultery. For whosoever puts away his wife, says He, and marries another, commits adultery; Matthew 19:9 not permitting a man to send her away whose virginity he has brought to an end, nor to marry again. For he who deprives himself of his first wife, even though she be dead, is a cloaked adulterer, resisting the hand of God, because in the beginning God made one man and one woman, and dissolving the strictest union of flesh with flesh, formed for the intercourse of the race. 33. Therefore, having the hope of eternal life, we despise the things of this life, even to the pleasures of the soul, each of us reckoning her his wife whom he has married according to the laws laid down by us, and that only for the purpose of having children. For as the husbandman throwing the seed into the ground awaits the harvest, not sowing more upon it, so to us the procreation of children is the measure of our indulgence in appetite. Nay, you would find many among us, both men and women, growing old unmarried, in hope of living in closer communion with God. But if the remaining in virginity and in the state of an eunuch brings nearer to God, while the indulgence of carnal thought and desire leads away from Him, in those cases in which we shun the thoughts, much more do we reject the deeds. For we bestow our attention, not on the study of words, but on the exhibition and teaching of actions, — that a person should either remain as he was born, or be content with one marriage; for a second marriage is only a specious adultery. For whosoever puts away his wife, says He, and marries another, commits adultery; Matthew 19:9 not permitting a man to send her away whose virginity he has brought to an end, nor to marry again. For he who deprives himself of his first wife, even though she be dead, is a cloaked adulterer, resisting the hand of God, because in the beginning God made one man and one woman, and dissolving the strictest union of flesh with flesh, formed for the intercourse of the race.

247. Anon., Genesis Rabba, 33.3, 49.32, 50.14, 55.1, 55.4, 56.10, 68.13, 80.1-80.2, 98.13 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •john, the apostle •john chrysostom, biblical exegesis •chrysostom, john •john chrysostom, on old testament in the new testament •sermon (derashah), homily, john chrysostom •john chrysostom Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 492; Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235; Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 43, 72; Levine, The Ancient Synagogue, The First Thousand Years (2005) 582; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 63; Spielman, Jews and Entertainment in the Ancient World (2020) 237

33.3. טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו <>(תהלים קמה, ט)<>, אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ <>(תהלים קמה, ח)<>: חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, <>(שמות לד, ו)<>: ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב <>(בראשית ו, ה)<>: וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, <>(בראשית ו, ו)<>: וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם <>(בראשית ו, ז)<>: וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין <>(שמות כב, כז)<>: אֱלֹהִים לֹא תְקַלֵּל, <>(שמות כב, ח)<>: עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב <>(שמות ב, כד)<>: וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' <>(בראשית ל, כב)<>: וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר <>(בראשית ח, כא)<>: וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר <>(בראשית ח, ד)<>: וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר <>(בראשית ח, כב)<>: לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. 33.3. טוֹב ה' לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו (תהלים קמה, ט), אָמַר רַבִּי לֵוִי טוֹב ה' לַכֹּל, עַל הַכֹּל, שֶׁהוּא מַעֲשָׂיו. אָמַר רַבִּי שְׁמוּאֵל טוֹב ה' לַכֹּל וְרַחֲמָיו עַל הַכֹּל שֶׁהֵן מִדּוֹתָיו הוּא מְרַחֵם. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר טוֹב ה' לַכֹּל, וּמֵרַחֲמָיו הוּא נוֹתֵן לִבְרִיּוֹתָיו. רַבִּי תַּנְחוּמָא וְרַבִּי אַבָּא בַּר אָבִין בְּשֵׁם רַב אַחָא לְמָחָר שְׁנַת בַּצֹּרֶת בָּאָה וְהַבְּרִיּוֹת מְרַחֲמִין אֵלּוּ עַל אֵלּוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיהֶן רַחֲמִים. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְתַעֲנִית, אָתוֹן לְגַבֵּיהּ אָמְרִין לֵיהּ רַבִּי גְּזָר תַּעֲנִיתָא, גָּזַר תַּעֲנִיתָא יוֹם קַדְמָאי יוֹם ב' יוֹם ג' וְלָא נְחַת מִטְרָא, עָאל וְדָרַשׁ לְהוֹן אֲמַר לְהוֹן בָּנַי הִתְמַלְּאוּ רַחֲמִים אֵלּוּ עַל אֵלּוּ וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא עֲלֵיכֶם רַחֲמִים. עַד שֶׁהֵן מְחַלְּקִין צְדָקָה לַעֲנִיֵּיהֶם רָאוּ אָדָם אֶחָד נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, אָתוֹן לְגַבֵּיהּ וַאֲמַרוּ לֵיהּ, רַבִּי מָה אֲנַן יָתְבִין הָכָא וַעֲבֵרְתָּא הָכָא. אֲמַר לָהֶן מָה רְאִיתֶם, אָמְרוּ לוֹ רָאִינוּ אָדָם פְּלוֹנִי נוֹתֵן מָעוֹת לִגְרוּשָׁתוֹ, שְׁלַח בַּתְרֵיהוֹן וְאַיְיתִינוֹן לְגוֹ צִבּוּרָא. אָמַר לֵיהּ מָה הִיא לָךְ זוֹ, אָמַר לוֹ גְּרוּשָׁתִי הִיא. אָמַר לוֹ מִפְּנֵי מָה נָתַתָּ לָהּ מָעוֹת, אָמַר לוֹ רַבִּי רָאִיתִי אוֹתָהּ בְּצָרָה וְהִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו כְּלַפֵּי מַעְלָה וְאָמַר רִבּוֹן כָּל הָעוֹלָמִים מָה אִם זֶה שֶׁאֵין לָהּ עָלָיו מְזוֹנוֹת רָאָה אוֹתָהּ בְּצָרָה וְנִתְמַלֵּא עָלֶיהָ רַחֲמִים, אַתָּה שֶׁכָּתוּב בְּךָ (תהלים קמה, ח): חַנּוּן וְרַחוּם, וְאָנוּ בְּנֵי יְדִידֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, מִיָּד יָרְדוּ גְּשָׁמִים וְנִתְרַוָּה הָעוֹלָם. רַבֵּנוּ הֲוָה יָתֵיב לָעֵי בְּאוֹרַיְתָא קַמֵּי כְּנִשְׁתָּא דְּבַבְלָאי בְּצִפּוֹרִין, עֲבַר חַד עֵגֶל קוֹדָמוֹי, אָזֵל לְמִתְנְכָסָה וְשָׁרֵי גָּעֵי כְּמֵימַר שֵׁיזִבְנִי. אֲמַר לֵיהּ וּמָה אֲנִי יָכוֹל לְמֶעְבַּד לָךְ לְכָךְ נוֹצַרְתָּ, וְחָשַׁשׁ רַבִּי אֶת שִׁנָּיו שְׁלשׁ עֶשְׂרֵה שָׁנָה. אָמַר רַבִּי יוֹסֵי בַּר אָבִין כָּל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה שֶׁהָיָה חוֹשֵׁשׁ רַבִּי אֶת שִׁנָּיו, לֹא הִפִּילָה עֻבָּרָה בְּאֶרֶץ יִשְׂרָאֵל, וְלֹא נִצְטַעֲרוּ הַיּוֹלְדוֹת, בָּתַר יוֹמִין עֲבַר חַד שֶׁרֶץ קַמֵּי בְּרַתֵּיהּ וּבְעָא לְמִקְטְלָא, אֲמַר לָהּ בְּרַתִּי שַׁבְקֵיהּ, דִּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. רַבֵּנוּ הֲוָה עִנְוָתָן סַגֵּי, וַהֲוָה אֲמַר כָּל מַה דְּיֹאמַר לִי בַּר נַשׁ אֲנָא עָבֵיד חוּץ מִמַּה שֶּׁעָשׂוּ בְּנֵי בְתֵירָא לִזְקֵנִי, שֶׁיָּרְדוּ מִגְדֻלָּתָן וְהֶעֱלוּ אוֹתוֹ, וְאִין סָלֵיק רַב הוּנָא רֵישׁ גָּלוּתָא לְהָכָא, אֲנָא קָאֵים לִי מִן קֳדָמוֹהִי, לָמָּה דְּהוּא מִן יְהוּדָה וַאֲנָא מִן בִּנְיָמִין, וְהוּא מִן דִּכְרַיָא דִּיהוּדָה וַאֲנָא מִן נֻקְבְתָא. אֲמַר לֵיהּ רַבִּי חִיָּא רַבָּה וַהֲרֵי הוּא עוֹמֵד בַּחוּץ, נִתְכַּרְכְּמוּ פָּנָיו שֶׁל רַבִּי וְכֵיוָן שֶׁרָאָה שֶׁנִּתְכַּרְכְּמוּ פָּנָיו אָמַר לוֹ אֲרוֹנוֹ הוּא, אֲמַר לֵיהּ פּוֹק חֲזֵי מַאן בָּעֵי לָךְ לְבָרָא, נָפַק וְלָא אַשְׁכַּח בַּר נָשׁ, וְיָדַע דְּהוּא נָזוּף וְאֵין נְזִיפָה פְּחוּתָה מִשְּׁלשִׁים יוֹם. אָמַר רַבִּי יוֹסֵי בַּר רַבִּי אָבִין כָּל אוֹתָן שְׁלשִׁים יוֹם שֶׁהָיָה רַבִּי חִיָּא רַבָּה נָזוּף מֵרַבֵּנוּ, אַלֵּיף לְרַב בַּר אֲחָתֵיהּ כָּל כְּלָלֵי דְאוֹרַיְתָא, וְאִלֵּין אִינוּן כְּלָלַיָיא דְאוֹרַיְתָא הִלְכְתָא דְּבַבְלָאֵי. לְסוֹף תְּלָתִין יוֹמִין אָתָא אֵלִיָּהוּ זָכוּר לַטּוֹב בִּדְמוּתֵיהּ דְּרַבִּי חִיָּא רַבָּה אֵצֶל רַבֵּנוּ וִיְהַב יְדֵיהּ עַל שִׁנֵּיהּ וְאִתְּסֵי, כֵּיוָן דְּאָתָא רַבִּי חִיָּא רַבָּה לְגַבֵּי רַבֵּנוּ אֲמַר לֵיהּ מָה עֲבַדְתְּ בְּשִׁנָּךְ, אֲמַר לֵיהּ מִן עוֹנָתָא דִּיהַבְתְּ יְדָךְ עִלּוֹהִי אִתְנְשֵׁימַת, אֲמַר לֵיהּ לֵית אֲנָא הֲוָה יָדַע מָה הוּא. כֵּיוָן דְּשָׁמַע כֵּן שָׁרֵי נָהֵיג בֵּיהּ יְקָרָא, וְקָרַב תַּלְמִידִים וּמְעַיֵּיל לֵיהּ מִלְּגַאו. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי וְלִפְנִים מִמֶּנִּי, אָמַר לֵיהּ חַס וְשָׁלוֹם לֹא יֵעָשֶׂה כֵן בְּיִשְׂרָאֵל. רַבֵּנוּ הֲוָה מְתַנֵּי שִׁבְחֵיהּ דְּרַבִּי חִיָּא רַבָּה קַמֵּיהּ דְּרַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי, אָמַר לֵיהּ אָדָם גָּדוֹל, אָדָם קָדוֹשׁ. חַד זְמַן חֲמִיתֵיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנֵּיהּ, אֲמַר לֵיהּ הַהוּא תַּלְמִידָךְ דַּהֲוַת מִשְׁתַּבַּח בֵּיהּ חֲמִיתֵּיהּ בֵּי בָנֵי וְלָא אִתְכְּנַע מִנָּאי. אֲמַר לֵיהּ וְלָמָּה לָא אִתְכְּנָעַת מִנֵּיהּ, אָמַר לֵיהּ רַבִּי חִיָּא מִסְתַּכֵּל הָיִיתִי בְּאַגָּדַת תְּהִלִּים, כֵּיוָן דְּשָׁמַע כֵּן מְסַר לֵיהּ תְּרֵין תַּלְמִידוֹי וַהֲווֹ עָיְילִין עִמֵּיהּ לַאֲשׁוּנָה, דְּלָא יִשְׁהֵי וְתִזְעַר נַפְשֵׁיהּ. דָּבָר אַחֵר, טוֹב ה' לַכֹּל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וגו', אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם הוֹפְכִים מִדַּת רַחֲמִים לְמִדַּת הַדִין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן, וּכְתִיב (בראשית ו, ה): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ, (בראשית ו, ו): וַיִּנָּחֶם ה' כִּי עָשָׂה אֶת הָאָדָם (בראשית ו, ז): וַיֹּאמֶר ה' אֶמְחֶה וגו', אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵן הוֹפְכִים מִדַּת הַדִּין לְמִדַּת רַחֲמִים. בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל, (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם, וּכְתִיב (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ וגו' (בראשית ל, כב): וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וגו', וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, מַה זְּכִירָה נִזְכַּר לוֹ שֶׁזָּן וּפִרְנֵס אוֹתָם כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ, וְהַדִּין נוֹתֵן מִזְּכוּת הַטְּהוֹרִים שֶׁהִכְנִיס עִמּוֹ בַּתֵּבָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר לְשֵׁם קָרְבָּנוֹ נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, כא): וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ. רַבִּי יוֹסֵי בַּר חֲנִינָא לְשֵׁם נַחַת הַתֵּבָה נִקְרָא, שֶׁנֶּאֱמַר (בראשית ח, ד): וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי וגו'. רַבִּי יְהוֹשֻׁעַ אוֹמֵר (בראשית ח, כב): לֹא יִשְׁבֹּתוּ, מִכְּלַל שֶׁשָּׁבָתוּ. אָמַר רַבִּי יוֹחָנָן לֹא שִׁמְשׁוּ מַזָּלוֹת כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, אָמַר לֵיהּ רַבִּי יוֹנָתָן שִׁמְשׁוּ אֶלָּא שֶׁלֹא הָיָה רִשּׁוּמָן נִכָּר. 55.4. אַחַר הַדְּבָרִים הָאֵלֶּה, אַחַר הִרְהוּרֵי דְבָרִים שֶׁהָיוּ שָׁם, מִי הִרְהֵר אַבְרָהָם הִרְהֵר וְאָמַר שָׂמַחְתִּי וְשִׂמַּחְתִּי אֶת הַכֹּל וְלֹא הִפְרַשְׁתִּי לְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא פַּר אֶחָד וְלֹא אַיִל אֶחָד. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מְנָת שֶׁנֹּאמַר לְךָ שֶׁתַּקְרִיב אֶת בִּנְךָ וְלֹא תְעַכֵּב, עַל דַּעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר, אֱלֹהִים וְהָאֱלֹהִים, הוּא וּבֵית דִּינוֹ, מַלְאֲכֵי הַשָּׁרֵת אָמְרוּ, אַבְרָהָם זֶה שָׂמַח וְשִׂמַּח אֶת הַכֹּל וְלֹא הִפְרִישׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא פַּר אֶחָד וְלֹא אַיִל אֶחָד. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מְנָת שֶׁנֹּאמַר לוֹ שֶׁיַּקְרִיב אֶת בְּנוֹ וְלֹא יְעַכֵּב. יִצְחָק וְיִשְׁמָעֵאל הָיוּ מִדַּיְּנִים זֶה עִם זֶה, זֶה אוֹמֵר אֲנִי חָבִיב מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁלשׁ עֶשְׂרֵה שָׁנָה, וְזֶה אָמַר חָבִיב אֲנִי מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁמוֹנָה יָמִים. אָמַר לֵיהּ יִשְׁמָעֵאל אֲנִי חָבִיב מִמְךָ, לָמָּה שֶׁהָיָה סִפֵּק בְּיָדִי לִמְחוֹת וְלֹא מָחִיתִי. בְּאוֹתָהּ שָׁעָה אָמַר יִצְחָק הַלְּוַאי הָיָה נִגְלָה עָלַי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאוֹמֵר לִי שֶׁאֶחְתֹּךְ אֶחָד מֵאֵבָרַי וְלֹא אֲעַכֵּב, מִיָּד וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם. [נֻסַּח אַחֵר: אָמַר לוֹ יִשְׁמָעֵאל, אֲנִי חָבִיב מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁלשׁ עֶשְׂרֵה שָׁנָה, אֲבָל אַתָּה נִמַּלְתָּ בְּקָטְנְךָ וְאִי אֶפְשָׁר לִמְחוֹת. אָמַר לוֹ יִצְחָק כָּל מַה שֶּׁהִלְוֵיתָ לְהַקָּדוֹשׁ בָּרוּךְ הוּא שְׁלשָׁה טִפִּים דַּם הֵם, אֶלָּא הֲרֵינִי עַכְשָׁו בֶּן שְׁלשִׁים וְשֶׁבַע שָׁנָה אִלּוּ מְבַקֵּשׁ לִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְהִשָּׁחֵט אֵינִי מְעַכֵּב, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי הַשָּׁעָה, מִיָּד וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם.] 55.4. אַחַר הַדְּבָרִים הָאֵלֶּה, אַחַר הִרְהוּרֵי דְבָרִים שֶׁהָיוּ שָׁם, מִי הִרְהֵר אַבְרָהָם הִרְהֵר וְאָמַר שָׂמַחְתִּי וְשִׂמַּחְתִּי אֶת הַכֹּל וְלֹא הִפְרַשְׁתִּי לְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא פַּר אֶחָד וְלֹא אַיִל אֶחָד. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מְנָת שֶׁנֹּאמַר לְךָ שֶׁתַּקְרִיב אֶת בִּנְךָ וְלֹא תְעַכֵּב, עַל דַּעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר, אֱלֹהִים וְהָאֱלֹהִים, הוּא וּבֵית דִּינוֹ, מַלְאֲכֵי הַשָּׁרֵת אָמְרוּ, אַבְרָהָם זֶה שָׂמַח וְשִׂמַּח אֶת הַכֹּל וְלֹא הִפְרִישׁ לְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹא פַּר אֶחָד וְלֹא אַיִל אֶחָד. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מְנָת שֶׁנֹּאמַר לוֹ שֶׁיַּקְרִיב אֶת בְּנוֹ וְלֹא יְעַכֵּב. יִצְחָק וְיִשְׁמָעֵאל הָיוּ מִדַּיְּנִים זֶה עִם זֶה, זֶה אוֹמֵר אֲנִי חָבִיב מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁלשׁ עֶשְׂרֵה שָׁנָה, וְזֶה אָמַר חָבִיב אֲנִי מִמְךָ שֶׁנִּמַּלְתִּי לִשְׁמוֹנָה יָמִים. אָמַר לֵיהּ יִשְׁמָעֵאל אֲנִי חָבִיב מִמְךָ, לָמָּה שֶׁהָיָה סִפֵּק בְּיָדִי לִמְחוֹת וְלֹא מָחִיתִי. בְּאוֹתָהּ שָׁעָה אָמַר יִצְחָק הַלְּוַאי הָיָה נִגְלָה עָלַי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאוֹמֵר לִי שֶׁאֶחְתֹּךְ אֶחָד מֵאֵבָרַי וְלֹא אֲעַכֵּב, מִיָּד וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם. (בראשית לד, א)<>, <>(יחזקאל טז, מד)<>: הִנֵּה כָּל הַמּשֵׁל עָלַיִךְ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ, יוֹסֵי מְעוֹנָאָה תִּרְגֵּם בִּכְנִישָׁתְהוֹן דִּמְעוֹנָא, <>(הושע ה, א)<>: שִׁמְעוּ זֹאת הַכֹּהֲנִים וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל וּבֵית הַמֶּלֶךְ הַאֲזִינוּ, אָמַר עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִטֹּל אֶת הַכֹּהֲנִים וּלְהַעֲמִידָן בַּדִּין וְלֵאמֹר לָהֶם לָמָּה לֹא יְגַעְתֶּם בַּתּוֹרָה, לֹא הֱיִיתֶם נֶהֱנִים מֵאַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה, וְאִינוּן אָמְרִין לֵיהּ לָא יָהֲבִין לָן כְּלוּם. וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל, לָמָּה לֹא הֱיִיתֶם נוֹתְנִים לַכֹּהֲנִים אַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה שֶׁכָּתַבְתִּי לָכֶם בַּתּוֹרָה, וְאִינוּן אָמְרִין לֵיהּ עַל אִלֵּין דְּבֵי נְשִׂיאָה דַּהֲווֹ נָסְבִין כּוֹלָּא. בֵּית הַמֶּלֶךְ הַאֲזִינוּ כִּי לָכֶם הַמִּשְׁפָּט, שֶׁלָּכֶם הָיָה, <>(דברים יח, ג)<>: וְזֶה יִהְיֶה מִשְׁפַּט הַכֹּהֲנִים, לְפִיכָךְ לָכֶם וַעֲלֵיכֶם מִדַּת הַדִּין נֶהְפָּכֶת. שָׁמַע רַבִּי וְכָעַס, בְּפַתֵּי רַמְשָׁא סְלֵיק רֵישׁ לָקִישׁ שָׁאֵיל שְׁלָמֵיהּ דְּרַבִּי וּפַיְּסֵי עֲלוֹהִי דְּיוֹסֵי מְעוֹנָאָה, אָמַר לוֹ רַבִּי, צְרִיכִין אָנוּ לְהַחֲזִיק טוֹבָה לְאֻמּוֹת הָעוֹלָם, שֶׁהֵן מַכְנִיסִין מוּמָסִין לְבָתֵּי טְרַטְיָאוֹת וּלְבָתֵּי קַרְקְסָאוֹת שֶׁלָּהֶן וּמְשַׂחֲקִין בָּהֶם כְּדֵי שֶׁלֹא יִהְיוּ מְשִׂיחִין אֵלּוּ עִם אֵלּוּ וְיָבוֹאוּ לִידֵי קְטָטָה בְּטֵלָה, יוֹסֵי מְעוֹנָאָה אָמַר מִלָּה דְּאוֹרָיְיתָא וְאַקְפַּדְתְּ עֲלוֹהִי, אָמַר לוֹ וְיוֹדֵעַ הוּא בְּדִבְרֵי תוֹרָה כְּלוּם, אָמַר לוֹ הֵן. אֲמַר לֵיהּ וְאוּלְפַן קַבֵּיל, אֲמַר לֵיהּ אֵין. וְאִי שָׁאֵלְנָא לֵיהּ מְגִיִּיב, אֲמַר לֵיהּ אֵין, אִם כֵּן יִסַּק לְהָכָא, וּסְלֵיק לְגַבֵּיהּ, אֲמַר לֵיהּ מַהוּ דִּכְתִיב: הִנֵּה כָּל הַמּשֵׁל עָלַיִךָ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ. אֲמַר לֵיהּ כַּבַּת כֵּן אִמָּהּ, כַּדּוֹר כֵּן נָשִׂיא, כַּמִּזְבֵּחַ כֵּן כֹּהֲנָיו. הָכָא אָמְרֵי לְפוּם גִּנְּתָא גַּנָּנָא. אָמַר לוֹ רֵישׁ לָקִישׁ עַד כַּדּוּן לָא חֲסֵלִית מִן מְפַיְּסֵיהּ עַל הָדָא וְאַתָּה מַיְיתֵי לָן אוֹחֲרִי, עִקָּרוֹ שֶׁל דָּבָר הִנֵּה כָּל הַמּשֵׁל מַהוּ, אֲמַר לֵיהּ לֵית תּוֹרְתָא עֲנִישָׁא עַד דִּבְרַתָּהּ בְּעִיטָא, לֵית אִתְּתָא זָנְיָא עַד דִּבְרַתָּהּ זָנְיָא. אָמְרוּ לֵיהּ אִם כֵּן לֵאָה אִמֵּנוּ זוֹנָה הָיְתָה, אָמַר לָהֶם <>(בראשית ל, טז)<>: וַתֵּצֵא לִקְרָאתוֹ וגו', יָצָאת מְקֻשֶּׁטֶת כְּזוֹנָה, לְפִיכָךְ וַתֵּצֵא דִינָה בַּת לֵאָה. 80.1. וַיִּקְּחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי <>(בראשית לד, כה)<>, מִמַּשְׁמַע שֶׁנֶּאֱמַר: שִׁמְעוֹן וְלֵוִי, יָדַעְנוּ שֶׁבְּנֵי יַעֲקֹב הֵם, אֶלָּא בְּנֵי יַעֲקֹב שֶׁלֹא נָטְלוּ עֵצָה מִיַּעֲקֹב. שִׁמְעוֹן וְלֵוִי, שֶׁנָטְלוּ עֵצָה זֶה מִזֶּה. אֲחֵי דִינָה, וְכִי אֲחוֹת שְׁנֵיהֶם הָיְתָה וַהֲלוֹא אֲחוֹת כָּל הַשְּׁבָטִים הָיְתָה, אֶלָּא לְפִי שֶׁנָּתְנוּ אֵלּוּ נַפְשָׁם עָלֶיהָ נִקְרֵאת עַל שְׁמָם, וְדִכְוָתָהּ <>(שמות טו, כ)<>: וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן, וְכִי אֲחוֹת אַהֲרֹן הָיְתָה וַהֲלוֹא אֲחוֹת שְׁנֵיהֶם הָיְתָה, אֶלָּא לְפִי שֶׁנָּתַן אַהֲרֹן נַפְשׁוֹ עָלֶיהָ לְפִיכָךְ נִקְרֵאת עַל שְׁמוֹ, וְדִכְוָתָהּ <>(במדבר כה, יח)<>: וְעַל דְּבַר כָּזְבִּי בַת נְשִׂיא מִדְיָן אֲחֹתָם, וְכִי אֲחוֹתָם הָיְתָה וַהֲלוֹא בַּת אֻמָּתָן הָיְתָה, אֶלָּא לְפִי שֶׁנָּתְנָה נַפְשָׁהּ עַל אֻמָּתָהּ נִקְרֵאת אֻמָּתָהּ לִשְׁמָהּ. <>(בראשית לד, כה)<>: אִישׁ חַרְבּוֹ, רַבִּי אֶלְעָזָר אוֹמֵר בֶּן שְׁלשׁ עֶשְׂרֵה שָׁנָה הָיוּ. שְׁמוּאֵל שָׁאַל לְלֵוִי בַּר סִיסִי אָמַר לוֹ מַהוּ דֵין דִּכְתִיב <>(בראשית לד, כה)<>: וַיָּבֹאוּ עַל הָעִיר בֶּטַח, אָמַר לוֹ בְּטוּחִים הָיוּ עַל כֹּחוֹ שֶׁל זָקֵן, וְלֹא הָיָה אָבִינוּ יַעֲקֹב רוֹצֶה שֶׁיַּעֲשׂוּ בָנָיו אוֹתוֹ הַמַּעֲשֶׂה, וְכֵיוָן שֶׁעָשׂוּ בָנָיו אוֹתוֹ מַעֲשֶׂה, אָמַר מָה אֲנִי מַנִּיחַ אֶת בָּנַי לִפֹּל בְּיַד אֻמּוֹת הָעוֹלָם, מֶה עָשָׂה נָטַל חַרְבּוֹ וְקַשְׁתּוֹ וְעָמַד לוֹ עַל פִּתְחָהּ שֶׁל שְׁכֶם וְאָמַר אִם יָבוֹאוּ אֻמּוֹת הָעוֹלָם לְהִזְדַּוֵּג לָהֶם לְבָנַי אֲנִי נִלְחַם כְּנֶגְדָן, הוּא דְּהוּא אוֹמֵר לוֹ לְיוֹסֵף <>(בראשית מח, כב)<>: וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ וגו', וְהֵיכָן מָצִינוּ שֶׁנָּטַל אָבִינוּ יַעֲקֹב חַרְבּוֹ וְקַשְׁתּוֹ בִּשְׁכֶם, שֶׁנֶּאֱמַר <>(בראשית מח, כב)<>: אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי. <>(בראשית לד, כו)<>: וְאֶת חֲמוֹר וְאֶת שְׁכֶם בְּנוֹ. 80.1. וַתֵּצֵא דִינָה בַּת לֵאָה (בראשית לד, א), (יחזקאל טז, מד): הִנֵּה כָּל הַמּשֵׁל עָלַיִךְ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ, יוֹסֵי מְעוֹנָאָה תִּרְגֵּם בִּכְנִישָׁתְהוֹן דִּמְעוֹנָא, (הושע ה, א): שִׁמְעוּ זֹאת הַכֹּהֲנִים וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל וּבֵית הַמֶּלֶךְ הַאֲזִינוּ, אָמַר עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִטֹּל אֶת הַכֹּהֲנִים וּלְהַעֲמִידָן בַּדִּין וְלֵאמֹר לָהֶם לָמָּה לֹא יְגַעְתֶּם בַּתּוֹרָה, לֹא הֱיִיתֶם נֶהֱנִים מֵאַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה, וְאִינוּן אָמְרִין לֵיהּ לָא יָהֲבִין לָן כְּלוּם. וְהַקְשִׁיבוּ בֵּית יִשְׂרָאֵל, לָמָּה לֹא הֱיִיתֶם נוֹתְנִים לַכֹּהֲנִים אַרְבַּע וְעֶשְׂרִים מַתְּנוֹת כְּהֻנָּה שֶׁכָּתַבְתִּי לָכֶם בַּתּוֹרָה, וְאִינוּן אָמְרִין לֵיהּ עַל אִלֵּין דְּבֵי נְשִׂיאָה דַּהֲווֹ נָסְבִין כּוֹלָּא. בֵּית הַמֶּלֶךְ הַאֲזִינוּ כִּי לָכֶם הַמִּשְׁפָּט, שֶׁלָּכֶם הָיָה, (דברים יח, ג): וְזֶה יִהְיֶה מִשְׁפַּט הַכֹּהֲנִים, לְפִיכָךְ לָכֶם וַעֲלֵיכֶם מִדַּת הַדִּין נֶהְפָּכֶת. שָׁמַע רַבִּי וְכָעַס, בְּפַתֵּי רַמְשָׁא סְלֵיק רֵישׁ לָקִישׁ שָׁאֵיל שְׁלָמֵיהּ דְּרַבִּי וּפַיְּסֵי עֲלוֹהִי דְּיוֹסֵי מְעוֹנָאָה, אָמַר לוֹ רַבִּי, צְרִיכִין אָנוּ לְהַחֲזִיק טוֹבָה לְאֻמּוֹת הָעוֹלָם, שֶׁהֵן מַכְנִיסִין מוּמָסִין לְבָתֵּי טְרַטְיָאוֹת וּלְבָתֵּי קַרְקְסָאוֹת שֶׁלָּהֶן וּמְשַׂחֲקִין בָּהֶם כְּדֵי שֶׁלֹא יִהְיוּ מְשִׂיחִין אֵלּוּ עִם אֵלּוּ וְיָבוֹאוּ לִידֵי קְטָטָה בְּטֵלָה, יוֹסֵי מְעוֹנָאָה אָמַר מִלָּה דְּאוֹרָיְיתָא וְאַקְפַּדְתְּ עֲלוֹהִי, אָמַר לוֹ וְיוֹדֵעַ הוּא בְּדִבְרֵי תוֹרָה כְּלוּם, אָמַר לוֹ הֵן. אֲמַר לֵיהּ וְאוּלְפַן קַבֵּיל, אֲמַר לֵיהּ אֵין. וְאִי שָׁאֵלְנָא לֵיהּ מְגִיִּיב, אֲמַר לֵיהּ אֵין, אִם כֵּן יִסַּק לְהָכָא, וּסְלֵיק לְגַבֵּיהּ, אֲמַר לֵיהּ מַהוּ דִּכְתִיב: הִנֵּה כָּל הַמּשֵׁל עָלַיִךָ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ. אֲמַר לֵיהּ כַּבַּת כֵּן אִמָּהּ, כַּדּוֹר כֵּן נָשִׂיא, כַּמִּזְבֵּחַ כֵּן כֹּהֲנָיו. הָכָא אָמְרֵי לְפוּם גִּנְּתָא גַּנָּנָא. אָמַר לוֹ רֵישׁ לָקִישׁ עַד כַּדּוּן לָא חֲסֵלִית מִן מְפַיְּסֵיהּ עַל הָדָא וְאַתָּה מַיְיתֵי לָן אוֹחֲרִי, עִקָּרוֹ שֶׁל דָּבָר הִנֵּה כָּל הַמּשֵׁל מַהוּ, אֲמַר לֵיהּ לֵית תּוֹרְתָא עֲנִישָׁא עַד דִּבְרַתָּהּ בְּעִיטָא, לֵית אִתְּתָא זָנְיָא עַד דִּבְרַתָּהּ זָנְיָא. אָמְרוּ לֵיהּ אִם כֵּן לֵאָה אִמֵּנוּ זוֹנָה הָיְתָה, אָמַר לָהֶם (בראשית ל, טז): וַתֵּצֵא לִקְרָאתוֹ וגו', יָצָאת מְקֻשֶּׁטֶת כְּזוֹנָה, לְפִיכָךְ וַתֵּצֵא דִינָה בַּת לֵאָה. 80.1. וַיִּקְּחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי (בראשית לד, כה), מִמַּשְׁמַע שֶׁנֶּאֱמַר: שִׁמְעוֹן וְלֵוִי, יָדַעְנוּ שֶׁבְּנֵי יַעֲקֹב הֵם, אֶלָּא בְּנֵי יַעֲקֹב שֶׁלֹא נָטְלוּ עֵצָה מִיַּעֲקֹב. שִׁמְעוֹן וְלֵוִי, שֶׁנָטְלוּ עֵצָה זֶה מִזֶּה. אֲחֵי דִינָה, וְכִי אֲחוֹת שְׁנֵיהֶם הָיְתָה וַהֲלוֹא אֲחוֹת כָּל הַשְּׁבָטִים הָיְתָה, אֶלָּא לְפִי שֶׁנָּתְנוּ אֵלּוּ נַפְשָׁם עָלֶיהָ נִקְרֵאת עַל שְׁמָם, וְדִכְוָתָהּ (שמות טו, כ): וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן, וְכִי אֲחוֹת אַהֲרֹן הָיְתָה וַהֲלוֹא אֲחוֹת שְׁנֵיהֶם הָיְתָה, אֶלָּא לְפִי שֶׁנָּתַן אַהֲרֹן נַפְשׁוֹ עָלֶיהָ לְפִיכָךְ נִקְרֵאת עַל שְׁמוֹ, וְדִכְוָתָהּ (במדבר כה, יח): וְעַל דְּבַר כָּזְבִּי בַת נְשִׂיא מִדְיָן אֲחֹתָם, וְכִי אֲחוֹתָם הָיְתָה וַהֲלוֹא בַּת אֻמָּתָן הָיְתָה, אֶלָּא לְפִי שֶׁנָּתְנָה נַפְשָׁהּ עַל אֻמָּתָהּ נִקְרֵאת אֻמָּתָהּ לִשְׁמָהּ. (בראשית לד, כה): אִישׁ חַרְבּוֹ, רַבִּי אֶלְעָזָר אוֹמֵר בֶּן שְׁלשׁ עֶשְׂרֵה שָׁנָה הָיוּ. שְׁמוּאֵל שָׁאַל לְלֵוִי בַּר סִיסִי אָמַר לוֹ מַהוּ דֵין דִּכְתִיב (בראשית לד, כה): וַיָּבֹאוּ עַל הָעִיר בֶּטַח, אָמַר לוֹ בְּטוּחִים הָיוּ עַל כֹּחוֹ שֶׁל זָקֵן, וְלֹא הָיָה אָבִינוּ יַעֲקֹב רוֹצֶה שֶׁיַּעֲשׂוּ בָנָיו אוֹתוֹ הַמַּעֲשֶׂה, וְכֵיוָן שֶׁעָשׂוּ בָנָיו אוֹתוֹ מַעֲשֶׂה, אָמַר מָה אֲנִי מַנִּיחַ אֶת בָּנַי לִפֹּל בְּיַד אֻמּוֹת הָעוֹלָם, מֶה עָשָׂה נָטַל חַרְבּוֹ וְקַשְׁתּוֹ וְעָמַד לוֹ עַל פִּתְחָהּ שֶׁל שְׁכֶם וְאָמַר אִם יָבוֹאוּ אֻמּוֹת הָעוֹלָם לְהִזְדַּוֵּג לָהֶם לְבָנַי אֲנִי נִלְחַם כְּנֶגְדָן, הוּא דְּהוּא אוֹמֵר לוֹ לְיוֹסֵף (בראשית מח, כב): וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ וגו', וְהֵיכָן מָצִינוּ שֶׁנָּטַל אָבִינוּ יַעֲקֹב חַרְבּוֹ וְקַשְׁתּוֹ בִּשְׁכֶם, שֶׁנֶּאֱמַר (בראשית מח, כב): אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי. (בראשית לד, כו): וְאֶת חֲמוֹר וְאֶת שְׁכֶם בְּנוֹ. 98.13. דָּן יָדִין עַמּוֹ כְּאַחַד שִׁבְטֵי יִשְׂרָאֵל <>(בראשית מט, טז)<>, כַּמְּיֻחָד שֶׁל שְׁבָטִים. אָמַר רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה אִלּוּלֵי שֶׁנִּדְבַּק לַמְיֻחָד שֶׁבַּשְּׁבָטִים אֲפִלּוּ שׁוֹפֵט אֶחָד שֶׁהֶעֱמִיד לֹא הָיָה מַעֲמִיד, וְאֵיזֶה זֶה, זֶה שִׁמְשׁוֹן בֶּן מָנוֹחַ. כִּיחִידוֹ שֶׁל עוֹלָם, מַה יְּחִידוֹ שֶׁל עוֹלָם אֵינוֹ צָרִיךְ סִיּוּעַ כָּךְ שִׁמְשׁוֹן בֶּן מָנוֹחַ אֵינוֹ צָרִיךְ לְסִיּוּעַ, אֶלָּא <>(שופטים טו, טו)<>: וַיִּמְצָא לְחִי חֲמוֹר טְרִיָה, מַהוּ טְרִיָה, בַּר תְּלָתָא יוֹמִין. רַבִּי אָבוּן אָמַר בִּטְנָהּ תְּרֵין, הִיא דַּעְתֵּיהּ דְּרַבִּי אָבוּוֹן, דְּאָמַר רַבִּי אָבוּן <>(שופטים טו, טז)<>: בִּלְחִי הַחֲמוֹר חֲמוֹר חֲמֹרָתָיִם וגו' <>(שופטים טו, יח)<>: וַיִּצְמָא מְאֹד, דִּמְפַטְפֵּט צָחֵי, אָמַר רַבִּי חוּנְיָא וְרַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יוֹחָנָן אֲפִלּוּ הָיָה צַרְצוּר שֶׁל מַיִם לֹא הָיָה יָכוֹל לִפְשֹׁט אֶת יָדוֹ וְלִטְלוֹ, אֶלָּא <>(שופטים טו, יח)<>: וַיִּקְרָא אֶל ה' וַיֹּאמַר אַתָּה נָתַתָּ בְיַד עַבְדְּךָ וגו', אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים אִם אֵינוֹ בֵּינִי לְבֵינָן אֶלָּא הַמִּילָה הַזֹּאת כְּדַאי הוּא שֶׁלֹא אֶפֹּל בְּיָדָן, מִיָּד <>(שופטים טו, יט)<>: וַיִּבְקַע אֱלֹהִים אֶת הַמַּכְתֵּשׁ אֲשֶׁר בַּלֶּחִי, רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אָמַר הַמָּקוֹם הַהוּא שְׁמוֹ לֶחִי. רַבָּנָן אָמְרֵי הַמָּקוֹם הַהוּא מַכְתֵּשׁ שְׁמוֹ. רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֱלִיעֶזֶר מְלַמֵּד שֶׁהֵבִיא לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲיָן מִבֵּין שִׁנָּיו, בְּאֵיזוֹ זְכוּת, מִבִּרְכָתוֹ שֶׁל משֶׁה שֶׁאָמַר <>(דברים לג, כב)<>: יְזַנֵּק מִן הַבָּשָׁן, מִבֵּין שִׁנָּיו. 98.13. דָּן יָדִין עַמּוֹ כְּאַחַד שִׁבְטֵי יִשְׂרָאֵל (בראשית מט, טז), כַּמְּיֻחָד שֶׁל שְׁבָטִים. אָמַר רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה אִלּוּלֵי שֶׁנִּדְבַּק לַמְיֻחָד שֶׁבַּשְּׁבָטִים אֲפִלּוּ שׁוֹפֵט אֶחָד שֶׁהֶעֱמִיד לֹא הָיָה מַעֲמִיד, וְאֵיזֶה זֶה, זֶה שִׁמְשׁוֹן בֶּן מָנוֹחַ. כִּיחִידוֹ שֶׁל עוֹלָם, מַה יְּחִידוֹ שֶׁל עוֹלָם אֵינוֹ צָרִיךְ סִיּוּעַ כָּךְ שִׁמְשׁוֹן בֶּן מָנוֹחַ אֵינוֹ צָרִיךְ לְסִיּוּעַ, אֶלָּא (שופטים טו, טו): וַיִּמְצָא לְחִי חֲמוֹר טְרִיָה, מַהוּ טְרִיָה, בַּר תְּלָתָא יוֹמִין. רַבִּי אָבוּן אָמַר בִּטְנָהּ תְּרֵין, הִיא דַּעְתֵּיהּ דְּרַבִּי אָבוּוֹן, דְּאָמַר רַבִּי אָבוּן (שופטים טו, טז): בִּלְחִי הַחֲמוֹר חֲמוֹר חֲמֹרָתָיִם וגו' (שופטים טו, יח): וַיִּצְמָא מְאֹד, דִּמְפַטְפֵּט צָחֵי, אָמַר רַבִּי חוּנְיָא וְרַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יוֹחָנָן אֲפִלּוּ הָיָה צַרְצוּר שֶׁל מַיִם לֹא הָיָה יָכוֹל לִפְשֹׁט אֶת יָדוֹ וְלִטְלוֹ, אֶלָּא (שופטים טו, יח): וַיִּקְרָא אֶל ה' וַיֹּאמַר אַתָּה נָתַתָּ בְיַד עַבְדְּךָ וגו', אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים אִם אֵינוֹ בֵּינִי לְבֵינָן אֶלָּא הַמִּילָה הַזֹּאת כְּדַאי הוּא שֶׁלֹא אֶפֹּל בְּיָדָן, מִיָּד (שופטים טו, יט): וַיִּבְקַע אֱלֹהִים אֶת הַמַּכְתֵּשׁ אֲשֶׁר בַּלֶּחִי, רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אָמַר הַמָּקוֹם הַהוּא שְׁמוֹ לֶחִי. רַבָּנָן אָמְרֵי הַמָּקוֹם הַהוּא מַכְתֵּשׁ שְׁמוֹ. רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֱלִיעֶזֶר מְלַמֵּד שֶׁהֵבִיא לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲיָן מִבֵּין שִׁנָּיו, בְּאֵיזוֹ זְכוּת, מִבִּרְכָתוֹ שֶׁל משֶׁה שֶׁאָמַר (דברים לג, כב): יְזַנֵּק מִן הַבָּשָׁן, מִבֵּין שִׁנָּיו.

33.3. "

248. Justin, First Apology, 1.5.3, 15.5, 32.3, 32.14, 61.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 48; Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 899; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 37, 74

249. Justin, Dialogue With Trypho, 23.3, 43.1, 45.4, 80.4, 81.4, 85.3, 88.8, 100.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 185; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 15; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 264; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 229

23.3. Καὶ μηδὲν μηδενὸς ἀποκριναμένου· Διὰ ταῦτά σοι, ὦ Τρύφων, καὶ τοῖς βουλομένοις προσηλύτοις γενέσθαι κηρύξω ἐγὼ θεῖον λόγον, ὄν παρ᾿ ἐκείνου ἤκουσα τοῦ ἀνδρός. Ὁρᾶτε ὅτι τὰ στοιχεῖα οὐκ ἀργεῖ οὐδὲ σαββατίζει. Μείνατε ὡς γεγένησθε. Εἰ γὰρ πρὸ τοῦ Ἀβραὰμ οὐκ ἦν χρεία περιτομῆς οὐδὲ πρὸ Μωσέως σαββατισμοῦ καὶ ἑορτῶν καὶ προφορῶν, οὐδὲ νῦν, μετὰ τὸν κατὰ τὴν βουλὴν τοῦ θεοῦ διὰ Μαρίας τῆς ἀπὸ γένους τοῦ Ἀβραὰμ. παρθένου γεννηθέντα υἱὸν θεοῦ Ἰησοῦν Χριστόν, [fol. 73] ὁμοίως ἐστὶ χρεία. 43.1. Ὡς οὖν ἀπὸ Ἀβραὰμ ἤρξατο περιτομὴ καὶ ἀπὸ Μωσέως σάββατον καὶ θυσίαι καὶ προσφοραὶ καὶ ἑορταὶ, καὶ ἀπεδείχθη διὰ τὸ σκληροκάρδιον τοῦ λαοῦ ὑμῶν ταῦτα διατετάχθαι, οὕτως παύσασθαι ἔδει κατὰ τὴν τοῦ πατρὸς βουλὴν εἰς τὸν διὰ τῆς ἀπὸ τοῦ γένους τοῦ Ἀδραὰμ καὶ φυλῆς Ἰούδα καὶ Δαυῒδ παρθένου γεννηθέντα υἱὸν τοῦ θεοῦ Χριστόν, ὅστις καὶ αἰώνιος νόμος [cf. Is., II, 3: LI, 4; MICH., IV, 2] καὶ καινὴ διαθήκη [cf. JÉR., XXXI. 31; Is., LIV, 3] τῷ παντὶ κόσμῳ ἐκηρύσσετο [fol. 92] προελευσόμενος, ὡς αἱ προλελεγμέναι προφητεῖαι σημαίνουσι. 45.4. Ἐπεὶ οἳ τὰ καθόλου καὶ φύσει καὶ αἰώνια καλὰ ἐποίουν εὐάρεστοί εἰσι τῷ θεῷ, καὶ διὰ τοῦ Χριστοῦ τούτου ἐν τῇ ἀναστάσει ὁμοίως τοῖς προγενομένοις αὐτῶν δικαίοις, Νῶε καὶ Ἐνὼχ και Ἰακὼβ καὶ εἴ τινες ἄλλοι γεγόνασι, σωθήσονται σὺν τοῖς ἐπιγνοῦσι τὸν Χριστὸν τοῦτον τοῦ θεοῦ υἱόν, ὃς καὶ πρὸ ἑωσφόρου [Ps., CIX, 3] καὶ σελήνης [Ps., LXXI, 5] ἦν, καὶ διὰ τῆς παρθένου ταύτης τῆς ἀπὸ τοῦ γένους τοῦ Δαυῒδ γεννηθήναι σαρκοποιηθεὶς ὑπέμεινεν, ἵνα διὰ τῆς οἰκονομίας ταύτης ὁ πονηρευσάμενος τὴν ἀρχὴν ὄφις καὶ οἱ ἐξομοιωθέντες αὐτῷ ἄγγελοι κατα [fol. 95]λυθῶσι [cf. I JEAN, III, 8], καὶ ὁ θάνατος καταφρονηθῇ καὶ ἐν τῇ δευτέρᾳ αὐτοῦ τοῦ Χριστοῦ παρουσίᾳ ἀπὸ τῶν πιστευόντων αὐτῷ καὶ εὐαρέστως ζώντων παύσηται τέλεον, ὕστερον μηκέτ᾿ ὤν, ὅταν οἱ μὲν εἰς κρίσιν καὶ καταδίκην τοῦ πυρὸς ἀπαύστως κολάζεσθαι πεμφθῶσιν. οἱ δὲ ἐν ἀπαθείᾳ καὶ ἀφθαρσίᾳ καὶ ἀλυπίᾳ καὶ ἀθανασία συνῶσιν [cf. Apoc., XXI, 4]. 80.4. Εἰ γὰρ καὶ συνεβάλετε ὑμεῖς τισι λεγομένοις Χριστιανοῖς. καὶ τοῦτο μὴ ὁμολογοῦσιν, ἀλλὰ καὶ βλασφημεῖν τολμῶσι τὸν θεὸν Ἀβραὰμ καὶ τὸν θεὸν Ἰσαὰκ καὶ τὸν θεὸν Ἰακώβ. οἳ καὶ λέγουσι μὴ εἶναι νεκρῶν ἀνάστασιν, ἀλλὰ ἅμα τῷ ἀποθνήσκειν τὰς ψυχὰς αὐτῶν ἀναλαμβάνεσθαι εἰς τὸν οὐρανόν, μὴ ὑπολάβητε αὐτοὺς Χριστιανούς, ὥσπερ οὐδὲ Ἰουδαίους, ἄν τις ὀρθῶς ἐξετάσῃ, ὁμολογήσειεν εἶναι τοὺς Σαδδουκαίους ἢ τὰς ὁμοίας αἱρέσεις Γενιστῶν καὶ Μεριστῶν καὶ Γαλιλαίων καὶ Ἑλληνιανῶν καὶ Φαρισαίων καὶ Βαπτιστῶν (καὶ μὴ ἀηδῶς ἀκούσητέ μου πάντα ἃ φρονῶ λέγοντος), ἀλλὰ λεγομένους μὲν Ἰουδαίους καὶ τέκνα Ἀβραάμ, καὶ χείλεσιν ὁμολογοῦντας τὸν θεόν, ὡς αὐτὸς κέκραγεν ὁ θεός, τὴν δὲ καρδίαν πόρρω ἔχειν ἀπ᾿ αὐτοῦ [Is., XXIX, 13]. 85.3. Ἐὰν δὲ κατὰ παντὸς ὀνόματος τῶν παρ᾿ ὑμῖν γεγενημένων ἢ βασιλέων ἢ δικαίων ἢ προφητῶν ἢ πατριαρχῶν ἐξορκίζητε ὑμεῖς, οὐχ ὑποταγήσεται οὐδὲν τῶν δαιμονίων· ἀλλ᾿ εἰ ἄρα ἐξορκίζοι τις ὑμῶν κατὰ τοῦ θεοῦ Ἀβραὰμ καὶ θεοῦ Ἰσαὰκ καὶ θεοῦ Ἰακώβ, ἴσως ὑποταγήσεται. Ἢδη μέντοι οἱ ἐξ ὑμῶν ἐπορκισταὶ τῇ τέχνῃ, ὥσπερ καὶ τὰ ἔθνη, χρώμενοι ἐξορκίζουσι καὶ θυμιάμασι καὶ καταδέσμοις χρῶνται, εἶπον. 88.8. Καὶ ἐλθόντος τοῦ Ἰησοῦ ἐπὶ τὸν Ἰορδάνην, καὶ νομιζομένου Ἰωσὴφ τοῦ τέκτονος υἱοῦ ὑπάρχειν [cf. MT., XIII, 55 et LUC, III, 23], καὶ ἀειδοῦς, ὡς αἱ γραφαὶ ἐκήρυσσον [cf. Is., LIII, 2-3], φαινομένου, καὶ τέκτονος νομιζομένου [cf. MC., VI, 3] [fol. 144] (ταῦτα γὰρ τὰ τεκτονικὰ ἔργα εἰργάζετο ἐν ἀνθρώποις ὤν, ἄροτρα καὶ ζυγά, διὰ τούτων καὶ τὰ τῆς δικαιοσύνης σύμβολα διδάσκων καὶ ἐνεργῆ βίον [cf. Éuang. de Thomas, XIII, 1]), τὸ πνεῦμα οὖν τὸ ἅγιον καὶ διὰ τοὺς ἀνθρώπους, ὡς προέφην, ἐν εἴδει περιστερᾶς ἐπέπτη αὐτῷ, καὶ φωνὴ ἐκ τῶν οὐρανῶν ἅμα ἐληλύθει. ἥτις καὶ διὰ Δαυῒδ λεγομένη, ὡς ἀπὸ προσώπου αὐτοῦ λέγοντος ὅπερ αὐτῷ ἀπὸ τοῦ πατρὸς ἔμελλε λέγεσθαι· Υἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε [cf. LUC, III, 21-22 et Ps., II, 7· τότε γένεσιν αὐτοῦ λέγων γίνεσθαι τοῖς ἀνθρώποις, ἐξ ὅτου ἡ γνῶσις αὐτοῦ ἔμελλε γίνεσθαι. 100.3. Ὅθεν καὶ ἐν τοῖς λόγοις αὐτοῦ ἔφη, ὅτε περὶ τοῦ πάσχειν αὐτὸν μέλλειν διελέγετο, ὅτι Δεῖ τὸν υἱὸν τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν Φαρισαίων καὶ γραμματέων, καὶ σταυρωθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι [MC., VIII, 31 et LUC, IX, 22]. Υἱὸν οὖν ἀνθρώπου ἑαυτὸν ἔλεγεν, ἤτοι ἀπὸ τῆς γεννήσεως τῆς διὰ παρθένου, ἥτις ἦν, ὡς ἔφην, ἀπὸ τοῦ Δαυῒδ καὶ Ἰακὼβ καὶ Ἰσαὰκ καὶ Ἀβραὰμ γένους, ἢ διὰ τὸ εἶναι αὐτὸν τὸν Ἀδὰμ πατέρα καὶ τούτων τῶν καθηριθμημένων, ἐξ ὧν κατάγει ἡ Μαρία τὸ γένος [cf. LUC, III, 38]· καὶ γὰρ πατέρας τῶν γεννωμένων ταῖς θυγατράσιν αὐτῶν τέκνων τοὺς τῶν θηλειῶν γεννήτορας ἐπιστάμεθα.

250. Tertullian, On Idolatry, 16-18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 277

18. 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.

251. Tertullian, On Fasting, Against The Psychics, 16 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 227

252. Palestinian Talmud, Sukkah, 5.1, 55a, 55b (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan

253. Palestinian Talmud, Kilayim, 32b, 32a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235

254. Anon., Tchacos 3 Gospel of Judas, 40.12-40.13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •john the baptist, inspired by many spirits Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 95

255. Theophilus, To Autolycus, 1.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •by john the baptist, of jesus Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1448

256. Aelius Aristides, Orations, 3.664, 3.671, 29.30 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •john, presbyter and evangelist, author of revelation •chrysostom, john Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 237; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 497

257. Vettius Valens, Anthologies, 1.1.47 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •gnostic texts, apocryphon of john Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 177

258. Pliny The Younger, Letters, 36.30 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •knights of st. john Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 170

259. Hermogenes, Rhetorical Exercises, 7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 72

260. Hermogenes, On Invention, 2.5.5-2.5.10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 59

261. Hermas, Similitudes, a b c d\n0 "8.74" "8.74" "8 74" (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •john, apostle Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 333

262. Hermas, Mandates, "1112" (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •john, apostle Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 333

263. Hermas, Visions, a b c d\n0 1.1.1 1.1.1 1 1\n1 1.1.2 1.1.2 1 1\n2 1.1.3 1.1.3 1 1\n3 1.1.4 1.1.4 1 1\n4 1.1.5 1.1.5 1 1\n5 1.1.6 1.1.6 1 1\n6 1.1.7 1.1.7 1 1\n7 1.1.8 1.1.8 1 1\n8 "3.31" "3.31" "3 31" (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 333

264. Aristides of Athens, Apology, 8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •john chrysostom Found in books: Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 357

265. Philostratus The Athenian, Lives of The Sophists, 2.2 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 77; Huttner, Early Christianity in the Lycus Valley (2013) 210

266. Philostratus The Athenian, Life of Apollonius, 4.42, 7.38, 8.30 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •chrysostom, john •john chrysostom Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 237; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 15

7.38. διαλέγεσθαι μὲν δὴ τὸν ̓Απολλώνιον πλείω τοιαῦτα, ἑαυτὸν δὲ ὁ Δάμις ἀπορεῖν μὲν ὑπὲρ τῶν παρόντων φησί, λύσιν δὲ αὐτῶν ὁρᾶν οὐδεμίαν, πλὴν ὅσαι παρὰ τῶν θεῶν εὐξαμένοις τισὶ κἀκ πολλῷ χαλεπωτέρων ἦλθον, ὀλίγον δὲ πρὸ μεσημβρίας “ὦ Τυανεῦ,” φάναι, σφόδρα γὰρ δὴ χαίρειν αὐτὸν τῇ προσρήσει “τί πεισόμεθα;” “ὅ γε ἐπάθομεν,” ἔφη “πέρα δ' οὐδέν, οὐδὲ ἀποκτενεῖ ἡμᾶς οὐδείς.” “καὶ τίς” εἶπεν “οὕτως ἄτρωτος; λυθήσῃ δὲ πότε;” “τὸ μὲν ἐπὶ τῷ δικάσαντι” ἔφη “τήμερον, τὸ δὲ ἐπ' ἐμοὶ ἄρτι.” καὶ εἰπὼν ταῦτα ἐξήγαγε τὸ σκέλος τοῦ δεσμοῦ καὶ πρὸς τὸν Δάμιν ἔφη “ἐπίδειξιν πεποίημαί σοι τῆς ἐλευθερίας τῆς ἐμαυτοῦ καὶ θάρρει.” τότε πρῶτον ὁ Δάμις φησὶν ἀκριβῶς ξυνεῖναι τῆς ̓Απολλωνίου φύσεως, ὅτι θεία τε εἴη καὶ κρείττων ἀνθρώπου, μὴ γὰρ θύσαντα, πῶς γὰρ ἐν δεσμωτηρίῳ; μηδ' εὐξάμενόν τι, μηδὲ εἰπόντα καταγελάσαι τοῦ δεσμοῦ καὶ ἐναρμόσαντα αὖ τὸ σκέλος τὰ τοῦ δεδεμένου πράττειν.

7.38. Damis says that though Apollonius uttered many more discourses of the same kind, he was himself in despair of the situation, because he saw no way out of it except such as the gods have vouchsafed to some in answer to prayer, when they were in even worse straits. But a little before midday, he tells us that he said: O man of Tyana, — for he took a special pleasure, it appears, in being called by that name, — what is to become of us? Why what has become of us already, said Apollonius, and nothing more, for no one is going to kill us. And who, said Damis, is so invulnerable as that? But will you ever be liberated? So far as it rests with the verdict of the court, said Apollonius, I shall be set at liberty this day, but so far as depend upon my own will, now and here. And with these words he took his leg out of the fetters and remarked to Damis: Here is proof positive to you of my freedom, to cheer you up. Damis says that it was then for the first time that he really and truly understood the nature of Apollonius, to wit that it was divine and superhuman, for without sacrifice — and how in prison could he have offered any? — and without a single prayer, without even a word, he quietly laughed at the fetters, and then inserted his leg in them afresh, and behaved like a prisoner once more. 8.30. Now there are some who relate that he died in Ephesus, tended by two maid servants; for the freedmen of whom I spoke at the beginning of my story were already dead. One of these maids he emancipated, and was blamed by the other one for not conferring the same privilege upon her, but Apollonius told her that it was better for her to remain the other's slave, for that would be the beginning of her well-being. Accordingly after his death this one continued to be the slave of the other, who for some insignificant reason sold her to a merchant, from whom she was purchased. Her new master, although she was not good-looking, nevertheless fell in love with her; and being a fairly rich man, made her his legal wife and had legitimate children with her. Others again say that he died in Lindus, where he entered the sanctuary of Athena and disappeared within it. Others again say that he died in Crete in a much more remarkable manner than the people of Lindus relate. For they say that he continued to live in Crete, where he became a greater center of admiration than ever before, and that he came to the sanctuary of Dictynna late at night. Now this sanctuary is guarded by dogs, whose duty it is to watch over the wealth deposited in it, and the Cretans claim that they are as good as bears or any other animals equally fierce. None the less, when he came, instead of barking, they approached him and fawned upon him, as they would not have done even with people they knew familiarly. The guardians of the shrine arrested him in consequence, and threw him in bonds as a wizard and a robber, accusing him of having thrown to the dogs some charmed morsel. But about midnight he loosened his bonds, and after calling those who had bound him, in order that they might witness the spectacle, he ran to the doors of the sanctuary, which opened wide to receive him; and when he had passed within, they closed afresh, as they had been shut, and there was heard a chorus of maidens singing from within the doors, and their song was this. Hasten thou from earth, hasten thou to Heaven, hasten. In other words: Do thou go upwards from earth.

267. Anon., Apocryphon of John (Bg), 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 2.13, 2.14, 12.6, 20.9, 20.10, 20.11, 22.9, 22.10, 22.11, 22.12, 26.11, 26.12, 26.13, 26.14, 26.36-27.11, 27.11, 27.12, 27.13, 27.14, 27.15, 27.16, 27.17, 27.18, 27.19, 27.20, 27.21, 30.12-31.25, 30.16, 30.17, 30.22, 30.32, 30.33, 42.19 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 53

268. Sextus Empiricus, Against Those In The Disciplines, 1.305 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •mill, john stuart Found in books: Bett, How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism (2019) 149

269. Sextus Empiricus, Against The Ethicists, 11.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •mill, john stuart Found in books: Bett, How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism (2019) 149

270. Tertullian, On The Flesh of Christ, 24.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 74; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74

271. Anon., Leviticus Rabba, 22.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •lundquist, john m. Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 268

272. Gellius, Attic Nights, 19.1.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •rist, john Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 70

273. Anon., Marytrdom of Polycarp, 18.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •john, presbyter and evangelist, author of revelation Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 538

18.3. 3 There the Lord will permit us to come together according to our power in gladness and joy, and celebrate the birthday of his martyrdom, both in memory of those who have already contested, and for the practice and training of those whose fate it shall be.

274. Palestinian Talmud, Berachot, 8b, 12d-13a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 20

275. Palestinian Talmud, Hagigah, 2, 77a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 184

276. Palestinian Talmud, Ketuvot, 12 (35a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •john, the apostle Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235

277. Anon., Didascalia Apostolorum, 3.9.18-3.9.19 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 37, 88

278. Anon., Qohelet Rabba, 1.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom, denunciation of christian adoption of jewish practices Found in books: Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 69

279. Irenaeus, Refutation of All Heresies, 1.2.2, 1.6.1, 1.7.2, 1.8.5, 1.10.1, 1.11-1.13, 1.21.2-1.21.5, 1.26, 1.26.1, 1.29-1.30, 1.29.4, 1.30.3, 1.30.5-1.30.14, 2.22.5, 3.1.1, 3.3.1, 3.3.4, 3.6.5, 3.9.1-3.9.2, 3.10.5, 3.11, 3.11.1, 3.11.4, 3.16.3, 3.21.5, 3.22.2, 4.33.2, 4.33.7, 5.17.7-5.17.8, 5.30.1-5.30.4, 5.33.3-5.33.4, 9.8.3-9.8.4, 9.9.20, 22.15, 117.89 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •rist, john •john, evangelist/son of zebedee •john chrysostom •by john the baptist, of jesus •john, first letter of •john (the apostle) •gnostic texts, apocryphon of john •john (apostle), •ephesos, john (presbyter and evangelist) •ephesos, basilica of st. john •john, presbyter and evangelist, author of revelation •john (apostle) •john, apostle •john, the apostle •way, john the baptist and •john chrysostom, biblical exegesis •john (the baptist) Found in books: Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 284; Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235; Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 166, 167; Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 157; Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 895, 899; Huttner, Early Christianity in the Lycus Valley (2013) 150, 185, 222; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 497, 531; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74, 129, 164; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 38, 53, 234, 264, 265, 270, 272; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 126; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 183, 185; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 334; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 35; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 232; de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 137, 205

1.11. 11. 2Τριῶν οὖν ὄντων, τὸ μὲν ὑλικὸν, ὃ καὶ ἀριστερὸν II. xlii. καλοῦσι, κατὰ ἀνάγκην ἀπόλλυσθαι λέγουσιν, ἅτε μηδεμίαν ἐπιδέξασθαι πνοὴν ἀφθαρσίας δυνάμενον· τὸ δὲ ψυχικὸν, ὃ καὶ δεξιὸν προσαγορεύουσιν, ἅτε μέσον ὂν τοῦ τε πνευματικοῦ LIB. I. i. 11. GR. I. i. 11. MASS. I. v. l. καὶ ὑλικοῦ, 1ἐκεῖσε χωρεῖν, ὅπου ἂν καὶ τὴν πρόσκλισιν ποιήσηται· τὸ δὲ πνευματικὸν ἐκπεπέμφθαι, ὅπως ἐνθάδε τῷ ψυχικῷ συζυγὲν μορφωθῇ, συμπαιδευθὲν αὐτῷ ἐν τῇ ἀναστροφῇ. Καὶ τοῦτʼ εἶναι λέγουσι τὸ ἅλας, καὶ τὸ φῶς τοῦ κόσμου· ἔδει γὰρ τῶν ψυχικῶν τῷ ψυχικῷ καὶ αἰσθητῶν παιδευμάτων. Δἰ ὧν καὶ κόσμον κατεσκευάσθαι λέγουσι, καὶ τὸν Σωτῆρα δὲ ἐπὶ τοῦτο παραγεγονέναι τὸ ψυχικὸν, ἐπεὶ καὶ αὐτεξούσιόν ἐστιν, ὅπως αὐτὸ σώσῃ. Ὧν γὰρ ἤμελλε σώζειν, τὰς ἀπαρχὰς αὐτῶν εἰληφέναι φάσκουσιν, ἀπὸ μὲν τῆς Ἀχαμὼθ τὸ πνευματικὸν, ἀπὸ δὲ τοῦ Δημιουργοῦ ἐνδεδύσθαι τὸν ψυχικὸν Χριστὸν, ἀπὸ δὲ τῆς οἰκονομίας 3περιτεθεῖσθαι σῶμα ψυχικὴν cf. p. 60. n. 3. ἔχον οὐσίαν, κατεσκευασμένον δὲ ἀῤῥήτῳ πέχνῃ, πρὸς τὸ καὶ 4ἀόρατον, καὶ ἀψηλάφητον, leg. ὅρατον καὶ ψηλάφητον M. 29 καὶ παθητὸν γεγενῆσθαι· 5καὶ ὑλικὸν δὲ οὐδʼ ὁτιοῦν εἰληφέναι λέγουσιν αὐτόν· μὴ γὰρ εἶναι τὴν ὕλην δεκτικὴν σωτηρίας LIB. I. i. 11. GR. I. i. 11. MASS. I. iv. l. Τὴν δὲ συντέλειαν ἔσεσθαι, ὅταν μορφωθῇ καὶ τελειωθῇ πᾶν τὸ πνευματικὸν, τουτέστιν οἱ πνευματικοὶ ἄνθρωποι, οἱ τὴν τελείαν γνῶσιν ἔχοντες περὶ Θεοῦ καὶ τῆς Ἀχαμώθ· μεμυημένους δὲ μυστήρια εἶναι τούτους ὑποτίθειται. Ἐπαιδεύθησαν γὰρ τὰ ψυχικὰ οἱ ψυχικοὶ ἄνθρωποι, οἱ δἰ ἔργων καὶ πίστεως ψιλῆς βεβαιούμενοι, καὶ μὴ τήν τελείαν γνῶσιν LIB. I. i. 11. GR. I. i. 11. MASS. I. vi. 2. ἔχοντες· εἶναι δὲ τούτους ἀπὸ τῆς Ἐκκλησίας ἡμᾶς λέγουσι· διὸ καὶ ἡμῖν μὲν ἀναγκαίον εἶναι τὴν ἀγαθὴν πρᾶξιν ἄλλως γὰρ ἀδύνατον σωθῆναι. Αὐτοὺς δὲ μὴ διὰ πράξεως, ἀλλὰ διὰ τὸ 2φύσει πνευματικοὺς εἶναι, πάντῃ τε καὶ πάντως σωθήσεσθαι δογματίζουσιν. Ὡς γὰρ τὸ χοϊκὸν ἀδύνατον σωτηρίας μετασχεῖν· (οὐ γὰρ εἶναι λέγουσιν αὐτοὶ δεκτικὸν αὐτῆς) οὕτως πάλιν τὸ πνευματικὸν θέλουσιν οἱ αὐτοὶ ὁ θέλουσιν αὐτοὶ εἶναι ἀδύνατον φθορὰν καταδέξασθαι, 3κᾂν ὁποίαις συγκαταγένωνται πράξεσιν. Ὃν γὰρ τρόπον χρυσὸς ἐν βορβόρῳ κατατεθεὶς οὐκ ἀποβάλλει τήν LIB. I. i. 11. GR. I. i. 11. MASS. I. vi. 2. καλλονὴν αὐτοῦ, ἀλλὰ τὴν ἰδίαν φύσιν διαφυλάττει, τοῦ βορβόρου μηδὲν ἀδικῆσαι δυναμένου τὸν χρυσόν· οὕτω δὲ καὶ αὐτοὺς λέγουσι, κᾂν ἐν ὁποίαις ὑλικαῖς πράξεσι καταγένωνται, M. 30 μηδὲν αὐτοὺς παραβλάπτεσθαι, μηδὲ ἀποβάλλειν τὴν πνευματικὴν ὑπόστασιν. 1.12. 12. Διὸ δὴ καὶ τὰ ἀπειρημένα πάντα ἀδεῶς οἱ τελειότατοι πράττουσιν αὐτῶν, περὶ ὧν αἱ γραφαὶ διαβεβαιοῦνται, τοὺς ποιοῦντας αὐτὰ βασιλείαν Θεοῦ μὴ κληρονομήσειν. Καὶ γὰρ 1εἰδωλόθοτα διαφόρως ἀδιαφόρως ἐσθίουσι, μηδὲ μηδὲν μολύνεσθαι ὑπʼ αὐτῶν ἡγούμενοι· καὶ ἐπὶ πᾶσαν ἑορτάσιμον τῶν ἐθνῶν 2τέρψιν εἰς τιμὴν τῶν εἰδώλων γινομένην G. 31 πρῶτοι συνίασιν, ὡς μηδὲ τῆς παρὰ Θεῷ καὶ ἀνθρώποις LIB. I. i. 12. GR. I. i. 12. MASS. I. vi. 3. θέας ἀπέχεσθαι ἐνίους αὐτῶν. Οἱ δὲ καὶ ταῖς τῆς σαρκὸς ἡδοναῖς κατακόρως δουλεύοντες τὰ σαρκικὰ τοῖς σαρκικοῖς, καὶ τὰ πνευματικὰ τοῖς πνευματικοῖς ἀποδίδοσθαι λέγουσι. Καὶ οἱ μὲν αὐτῶν λάθρα τὰς διδασκομένας ὑπʼ αὐτῶν τὴν διδαχὴν ταύτην γυναῖκας διαφθείρουσιν, ὡς πολλαὶ πολλάκις ὑπʼ ἐνίων αὐτῶν ἐξαπατηθεῖσαι, ἔπειτα ἐπιστρέψασαι γυναῖκες εἰς τὴν ἐκκλησίαν τοῦ Θεοῦ, σὺν τῇ λοιπῇ πλάνῃ καὶ τοῦτο ἐξωμολογήσαντο· οἱ δὲ καὶ κατὰ τὸ φανερὸν ἀπερυθριάσαντες, ὧν ἂν ἐρασθῶσι γυναικῶν, ταύτας ἀπʼ ἀνδρῶν ἀποσπάσαντες, ἰδίας γαμετὰς ἡγήσαντο. Ἄλλοι δὲ αὖ πάλιν σεμνῶς κατʼ ἀρχὰς, ὡς μετʼ ἀδελφῶν προσποιούμενοι συνοικεῖν, προϊόντος τοῦ χρόνου ἠλέγχθησαν, ἐγκύμονος τῆς ἀδελφῆς ὑπὸ τοῦ ἀδελφοῦ γενηθείσης. Καὶ ἄλλα δὲ πολλὰ μυσαρὰ καὶ ἄθεα πράσσοντες, ὑμῶν μὲν διὰ τὸν φόβον τοῦ Θεοῦ φυλασσομένων καὶ μέχρις ἐννοίας καὶ λόγου ἁμαρτεῖν, κατατρέχουσιν, ὡς ἰδιωτῶν, καὶ μηδὲν ἐπισταμένων· ἑαυτοὺς δὲ ὑπερυψοῦσι, M.31. τελείους ἀποκαλοῦντες, καὶ σπέρματα ἐκλογῆς. Ἡμᾶς μὲν γὰρ LIB. I. i. 12. GR. I. i. 12. MASS. I. vi. 4. ἐν χρήσει τὴν χάριν λαμβάνειν λέγουσι· διὸ καὶ ἀφαιρεθήσεσθαι αὐτῆς αὐτήν · αὐτοὺς δὲ ἰδιόκτητον ἄνωθεν ἀπὸ τῆς ἀῤῥήτου καὶ ἀνονομάστου συζυγίας συγκατεληλυθυῖαν ἔχειν τὴν χάριν· καὶ διὰ τοῦτο προστεθήσεσθαι αὐτοῖς. Διὸ καὶ ἐκ παντὸς τρόπου δεῖν αὐτοὺς ἀεὶ τὸ τῆς συζυγίας μελετᾷν μυστήριον. Καὶ τοῦτο πείθουσι τοὺς ἀνοήτους, αὐταῖς λέξεσι λέγοντες οὕτως· ὃε ἂν 1ἐν κόσμῳ γενόμενος γυναῖκα οὐκ ἐφίλησεν, ὥστε αὐτὴν κρατηθῆναι, οὐκ ἔστιν ἐξ ἀληθείας, καὶ οὐ χωρήσει εἰς ἀλήθειαν· ὁ δὲ ἀπὸ κόσμου γενόμενος, 3μὴ l. καὶ κρατηθεὶς γυναικὶ οὐ χωρήσει εἰς ἀλήθειαν, διὰ τὸ μῆ ἐν l. τὸ ἐν τῇ G. 32 ἐπιθυμίᾳ κρατηθῆναι γυναικός. Διὰ τοῦτο οὖν ἡμᾶς 4καλοὺς LIB. I. i. 12. GR. I. i. 12. MASS. I. vi. 4. ψυχικοὺς ὀνομάζουσι, καὶ ἐκ κόσμου εἶναι λέγουσι, καὶ ἀναγκαίαν ἡμῖν τὴν ἐγκράτειαν καὶ ἀγαθὴν πρᾶξιν, ἵνα δἰ αὐτῆς ἔλθωμεν εἰς τὸν τῆς 1μεσότητος τόπον· αὐτοῖε δὲ πνευματικοῖς τε καὶ τελείοις καλουμένοις μηδαμῶς· οὐ γὰρ πρᾶξις εἰς πλήρωμα εἰσάγει, ἀλλὰ τὸ σπέρμα τὸ ἐκεῖθεν νήπιον ἐκπεμπόμενον, 2ἐνθὰ δὲ τελειούμενον. Ὅταν δὲ πᾶν τὸ σπέρμα τελειωθῇ. τὴν M. 32. μὲν Ἀχαμὼθ τὴν μητέρα αὐτῶν μεταβῆναι τοῦ τῆς μεσότητος τόπου λέγουσι, καὶ ἐντὸς πληρώματος εἰσελθεῖν, καὶ ἀπολαβεῖν τὸν νυμφίον αὐτῆς τὸν Σωτῆρα, τὸν ἐκ πάντων γεγονότα, ἵνα συζογία γένηται τοῦ Σωτῆρος καὶ τῆς Σοφίας τῆς Ἀχαμώθ. Καὶ τοῦτο εἶναι 3νυμφίον καὶ νύμφην, 4νυμφῶνα δὲ τὸ πᾶν πλήρωμα. Τοὺς δὲ πνευματικοὺς 1ἀποδυσαμένοις LIB. I. i. 12. GR. I. i. 12. MASS. I. vii. 1. τὰς ψυχὰς καὶ πνεύματα νοερὰ γενομένους, ἀκρατήτως καὶ ἀοράτως ἐντὸς πληρώματος εἰσελθόντας νύμφας ἀποδοθήσεσθαι τοῖς περὶ τὸν Σωτῆρα ἀγγέλοις. Τὸν δὲ Δημιουργὸν μεταβῆναι καὶ αὐτὸν εἰς τὸν τῆς μητρὸς 2Σοφίας τόπον, τουτέστιν ἐν τῇ μεσότητι· τάς τε τῶν δικαίων ψυχὰς ἀναπαύσεσθαι καὶ αὐτὰς ἐν τῷ τῆς μεσότητος τόπῳ. Μηδὲν γὰρ ψυχικὸν ἐντὸς πληρώματος χωρεῖν. 1.13. 13. Τούτων δὲ γενομένων οὔτως, τὸ ἐμφωλεῦον τῷ κόσμῳ πῦρ ἐκλάμψαν καὶ ἐξαφθὲν, καὶ 3κατεργασάμενον cf. II. 52. πᾶσαν ὕλην 4συναναλωθήσεσθαι αὐτῇ, καὶ εἰς τὸ μηκέτʼ εἶναι χωρήσειν διδάσκουσι. Τὸν δὲ Δημιουργὸν μηδὲν τούτων ἐγνωκέναι LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. ἀποφαίνονται πρὸ τῆς τοῦ Σωτῆρος παρουσίας. Εἰσὶ δὲ οἱ λέγοντες προβαλέσθαι αὐτὸν καὶ Χριστὸν υἱὸν ἴδιον, ἀλλὰ cf. III. 18. 31. 32. καὶ ψυχικόν· καὶ περὶ τούτου διὰ τῶν Προφητῶν λελαληκέναι. G. 33. M. 33. Εἶναι δὲ τοῦτον τὸν διὰ Μαρίας διοδεύσαντα, καθάπερ ὕδωρ 2διὰ σωλῆνος ὁδεύει, καὶ εἰς τοῦτον ἐπὶ τοῦ βαπτίσματος κατελθεῖν ἐκεῖνον τὸν ἀπὸ τοῦ Πληρώματος ἐκ πάντων Σωτῆρα, ἐν εἴδει περιστερᾶς· γεγονέναι δὲ ἐν αὐτῷ καὶ τὸ αὐτὸ l. ἀπὸ τῆς Ἀχαμὼθ σπέρμα πνευματικόν. Τὸν οὖν Κύριον ἡμῶν ἐκ 3τεσσάρων τούτων σύνθετοι γεγονέναι φάσκουσιν, ἀποσώζοντα τὸν τύπον τῆς ἀρχεγόνου καὶ πρώτης 1τετρακτύος· ἔκ τε τοῦ πνευματικοῦ, ὃ ἦν ἀπὸ τῆς Ἀχαμὼθ. LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. καὶ ἐκ τοῦ ψυχιοῦ, ὃ ἦν ἀπὸ τοῦ Δημιουργοῦ, καὶ ἐκ τῆρ οἰκονομίας, 2ὃ ἦν κατεσκευασμένον ἀῤῥήτῳ τέχνῃ, καὶ ἐκ τοῦ p. 52. Σωτῆρος, ὃ ἦν κατελθοῦσα εἰς αὐτὸν περιστερά. Ναὶ τοῦτο l. τοῦτον μὲν ἀπαθῆ διαμεμενηκέναι· (οὐ γὰρ ἐνεδέχετο παθεῖν αὐτὸν 3ἀκράτητον καὶ ἀόρατον ὑπάρχοντα·) 4καὶ διὰ LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. τοῦτο ᾖρθαι, προσαγομένου αὐτοῦ τῷ Πιλάτῳ, τὸ εἰς αὐτὸν ματατεθὲν πνεῦμα Χριστοῦ. Ἀλλʼ οὐδὲ τὸ ἀπὸ τῆς μητρὸς σπέρμα πεπονθέναι λέγουσιν. 1Ἀπαθὲς γὰρ καὶ αὐτὸ τὸ l. ἅτε πνευματικὸν, καὶ ἀόρατον καὶ αὐτῷ τῷ δημιουργῷ. Ἔπαθε δὲ λοιπὸν κατ᾿ αὐτοὺς ὁ ψυχικὸς Χριστὸς, καὶ ὁ ἐκ τῆς οἰκονομίας κατεσκευασμένος μυστηριωδῶς, ἵνʼ ἐπιδείξῃ δι᾿ αὐτοῦ ἡ μήτηρ τὸν τύπον τοῦ ἄνω Χριστοῦ, ἐκείνου τοῦ ἐπεκταθέντος τῷ 3Σταυρῷ, καὶ μορφώσαντος τὴν Ἀχαμὼθ μόρφωσιν τὴν κατʼ οὐσίαν· πάντα γὰρ ταῦτα τόπους ἐκείνων εἶναι λέγουσι. Τὰς δὲ ἐσχηκυίας τό σπέρμα τῆς Ἀχαμὼθ ψυχὰς ἀμείνους λέγουσι γεγονέναι τῶν λοιπῶν· διὸ καὶ πλεῖον τῶν ἄλλων ἠγαπῆσθαι ὑπὸ τοῦ Δημιουργοῦ, μὴ εἰδότος τὴν αἰτίαν, ἀλλὰ παῤ αὑτοῦ λογιζομένου εἶναι τοιαύτας. Διὸ καὶ εἰς προφήτας, φασὶν, ἔτασσεν αὐτοὺς αὐτὰς, καὶ M. 34. G. 34. ἱρεῖς, καὶ βασιλεῖς. Καὶ πολλὰ 1ὑπὸ τοῦ σπέρματος τούτον LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 3. εἰρῆσθαι διὰ τῶν προφητῶν ἐξηγοῦνται, ἅτε ὑψηλοτέρας φύσεως 2ὑπαρχούσας· πολλὰ δὲ καὶ τὴν μητέρα περὶ τῶν IV. lxix. ἀνωτέρω εἰρηκέναι λέγουσιν, ἀλλὰ καὶ διὰ τούτου καὶ τῶν ὑπὸ τούτου γενομένων ψυχῶν. Καὶ λοιπὸν 4τέμνουσι τὰς προφητείας, τὸ μέν τι ἀπὸ τῆς μητρὸς εἰρῆσθαι θέλοντες, cf. c. xxxiv. τὸ δέ τι ἀπὸ τοῦ σπέρματος, τὸ δέ τι ἀπὸ τοῦ Δημιουργοῦ. Ἀλλὰ καὶ τὸν Ἰησοῦν ὡσαύτως, τὸ μέν τι ἀπὸ τοῦ Σωτῆρος σἰρηκέναι, τὸ δέ τι ἀπὸ τῆς μητρὸς, τὸ δέ τι ἀπὸ τοῦ Δημιουργοῦ, καθὼς ἐπιδείξομεν προϊόντος ἡμῖν τοῦ λόγου. Τὸρ δὲ Δημιουργὸν, ἅτε ἀγνοοῦντα τὰ ὑπὲρ αὐτὸν, κινεῖσθαι μὲν ἐπὶ τοῖς λεγομένοις, καταπεφρονηκέναι δὲ αὐτῶν, ἄλλοτε ἄλλην αἰτίαν νομίσαντα, ἢ 5τὸ πνεῦμα τὸ προφητεῦον, ἔχον LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 5. καὶ αὐτὸ ἰδίαν τινὰ κίνησιν, ἢ τὸν ἄνθρωπον, ἢ τὴν προσπλοκὴν τῶν χειρῶν χειρόνων καὶ οὕτως ἀγνοοῦντα 1 ἄχρι τῆς παρουσίας τοῦ Κυρίου. Ἐλθόντος δὲ τοῦ Σωτῆρος, μαθεῖν αὐτὸν παῤ αὐτοῦ πάντα λέγουσι, καὶ ἄσμενον αὐτῷ 2προσχωρήσαντα μετὰ πάσης τῆς δυνάμεως αὐτοῦ, καὶ αὐτὸν εἶναι τὸν ἐν τῷ Εὐαγγελίῳ ἑκατόνταρχον. λέγοντα τῷ Σωτῆρι· καὶ γὰρ ἐγὼ ὑπὸ τὴν ἐμαυτοῦ ἐξουσίαν ἔχω στρατιώτας καὶ δούλους, καὶ ὃ ἐὰν προστάξω, ποιοῦσι. Τελέσειν δὲ αὐτὸν τὴν κατὰ τὸν κόσμον οἰκονομίαν μέχρι τοῦ M. 35. δέοντος καιροῦ, μάλιστα δὲ διὰ τὴν τῆς ἐκκλησίας ἐπιμέλειαν, ἀλλὰ καὶ διὰ τὴν ἐπίγνωσιν τοῦ ἑτοιμασθέντος αὐτῷ ἐπάθλου, ὅτι εἰς τὸν τῆς μητρὸς τόπον χωρήσει.

1.2.2. But there rushed forth in advance of the rest that AEon who was much the latest of them, and was the youngest of the Duodecad which sprang from Anthropos and Ecclesia, namely Sophia, and suffered passion apart from the embrace of her consort Theletos. This passion, indeed, first arose among those who were connected with Nous and Aletheia, but passed as by contagion to this degenerate AEon, who acted under a pretence of love, but was in reality influenced by temerity, because she had not, like Nous, enjoyed communion with the perfect Father. This passion, they say, consisted in a desire to search into the nature of the Father; for she wished, according to them, to comprehend his greatness. When she could not attain her end, inasmuch as she aimed at an impossibility, and thus became involved in an extreme agony of mind, while both on account of the vast profundity as well as the unsearchable nature of the Father, and on account of the love she bore him, she was ever stretching herself forward, there was danger lest she should at last have been absorbed by his sweetness, and resolved into his absolute essence, unless she had met with that Power which supports all things, and preserves them outside of the unspeakable greatness. This power they term Horos; by whom, they say, she was restrained and supported; and that then, having with difficulty been brought back to herself, she was convinced that the Father is incomprehensible, and so laid aside her original design, along with that passion which had arisen within her from the overwhelming influence of her admiration. 1.6.1. There being thus three kinds of substances, they declare of all that is material (which they also describe as being "on the left hand") that it must of necessity perish, inasmuch as it is incapable of receiving any afflatus of incorruption. As to every animal existence (which they also denominate "on the right hand"), they hold that, inasmuch as it is a mean between the spiritual and the material, it passes to the side to which inclination draws it. Spiritual substance, again, they describe as having been sent forth for this end, that, being here united with that which is animal, it might assume shape, the two elements being simultaneously subjected to the same discipline. And this they declare to be "the salt" and "the light of the world." For the animal substance had need of training by means of the outward senses; and on this account they affirm that the world was created, as well as that the Saviour came to the animal substance (which was possessed of free-will), that He might secure for it salvation. For they affirm that He received the first-fruits of those whom He was to save [as follows], from Achamoth that which was spiritual, while He was invested by the Demiurge with the animal Christ, but was begirt by a [special] dispensation with a body endowed with an animal nature, yet constructed with unspeakable skill, so that it might be visible and tangible, and capable of enduring suffering. At the same time, they deny that He assumed anything material [into His nature], since indeed matter is incapable of salvation. They further hold that the consummation of all things will take place when all that is spiritual has been formed and perfected by Gnosis (knowledge); and by this they mean spiritual men who have attained to the perfect knowledge of God, and been initiated into these mysteries by Achamoth. And they represent themselves to be these persons. 1.7.2. There are also some who maintain that he also produced Christ as his own proper son, but of an animal nature, and that mention was made of him by the prophets. This Christ passed through Mary just as water flows through a tube; and there descended upon him in the form of a dove it the time of his baptism, that Saviour who belonged to the Pleroma, and was formed by the combined efforts of all its inhabit ants. In him there existed also that spiritual seed which proceeded from Achamoth. They hold, accordingly, that our Lord, while preserving the type of the first-begotten and primary tetrad, was compounded of these four substances,--of that which is spiritual, in so far as He was from Achamoth; of that which is animal, as being from the Demiurge by a special dispensation, inasmuch as He was formed [corporeally] with unspeakable skill; and of the Saviour, as respects that dove which descended upon Him. He also continued free from all suffering, since indeed it was not possible that He should suffer who was at once incomprehensible and invisible. And for this reason the Spirit of Christ, who had been placed within Him, was taken away when He was brought before Pilate. They maintain, further, that not even the seed which He had received from the mother [Achamoth] was subject to suffering; for it, too, was impassible, as being spiritual, and invisible even to the Demiurge himself. It follows, then, according to them, that the animal Christ, and that which had been formed mysteriously by a special dispensation, underwent suffering, that the mother might exhibit through him a type of the Christ above, namely, of him who extended himself through Stauros, and imparted to Achamoth shape, so far as substance was concerned. For they declare that all these transactions were counterparts of what took place above. 1.8.5. Further, they teach that John, the disciple of the Lord, indicated the first Ogdoad, expressing themselves in these words: John, the disciple of the Lord, wishing to set forth the origin of all things, so as to explain how the Father produced the whole, lays down a certain principle,--that, namely, which was first-begotten by God, which Being he has termed both the only-begotten Son and God, in whom the Father, after a seminal manner, brought forth all things. By him the Word was produced, and in him the whole substance of the AEons, to which the Word himself afterwards imparted form. Since, therefore, he treats of the first origin of things, he rightly proceeds in his teaching from the beginning, that is, from God and the Word. And he expresses himself thus: "In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God." Having first of all distinguished these three--God, the Beginning, and the Word--he again unites them, that he may exhibit the production of each of them, that is, of the Son and of the Word, and may at the same time show their union with one another, and with the Father. For "the beginning" is in the Father, and of the Father, while "the Word" is in the beginning, and of the beginning. Very properly, then, did he say, "In the beginning was the Word," for He was in the Son; "and the Word was with God," for He was the beginning; "and the Word was God," of course, for that which is begotten of God is God. "The same was in the beginning with God"--this clause discloses the order of production. "All things were made by Him, and without Him was nothing made;" for the Word was the author of form and beginning to all the AEons that came into existence after Him. But "what was made in Him," says John, "is life." Here again he indicated conjunction; for all things, he said, were made by Him, but in Him was life. This, then, which is in Him, is more closely connected with Him than those things which were simply made by Him, for it exists along with Him, and is developed by Him. When, again, he adds, "And the life was the light of men," while thus mentioning Anthropos, he indicated also Ecclesia by that one expression, in order that, by using only one name, he might disclose their fellowship with one another, in virtue of their conjunction. For Anthropos and Ecclesia spring from Logos and Zoe. Moreover, he styled life (Zoe) the light of men, because they are enlightened by her, that is, formed and made manifest. This also Paul declares in these words: "For whatsoever doth make manifest is light." Since, therefore, Zoe manifested and begat both Anthropos and Ecclesia, she is termed their light. Thus, then, did John by these words reveal both other things and the second Tetrad, Logos and Zoe, Anthropos and Ecclesia. And still further, he also indicated the first Tetrad. For, in discoursing of the Saviour and declaring that all things beyond the Pleroma received form from Him, he says that He is the fruit of the entire Pleroma. For he styles Him a "light which shineth in darkness, and which was not comprehended" by it, inasmuch as, when He imparted form to all those things which had their origin from passion, He was not known by it. He also styles Him Son, and Aletheia, and Zoe, and the "Word made flesh, whose glory," he says, "we beheld; and His glory was as that of the Only-begotten (given to Him by the Father), full of grace and truth." (But what John really does say is this: "And the Word was made flesh, and dwelt among us; and we beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth.") Thus, then, does he [according to them] distinctly set forth the first Tetrad, when he speaks of the Father, and Charis, and Monogenes, and Aletheia. In this way, too, does John tell of the first Ogdoad, and that which is the mother of all the AEons. For he mentions the Father, and Charis, and Monogenes, and Aletheia, and Logos, and Zoe, and Anthropos, and Ecclesia. Such are the views of Ptolemaeus. 1.10.1. The Church, though dispersed through our the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven in the glory of the Father "to gather all things in one," and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, "every knee should bow, of things in heaven,, and things in earth, and things under the earth, and that every tongue should confess" to Him, and that He should execute just judgment towards all; that He may send "spiritual wickednesses," and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning [of their Christian course], and others from [the date of] their repentance, and may surround them with everlasting glory. 1.11. And Democritus was an acquaintance of Leucippus. Democritus, son of Damasippus, a native of Abdera, conferring with many gymnosophists among the Indians, and with priests in Egypt, and with astrologers and magi in Babylon, (propounded his system). Now he makes statements similarly with Leucippus concerning elements, viz. plenitude and vacuum, denominating plenitude entity, and vacuum nonentity; and this he asserted, since existing things are continually moved in the vacuum. And he maintained worlds to be infinite, and varying in bulk; and that in some there is neither sun nor moon, while in others that they are larger than with us, and with others more numerous. And that intervals between worlds are unequal; and that in one quarter of space (worlds) are more numerous, and in another less so; and that some of them increase in bulk, but that others attain their full size, while others dwindle away and that in one quarter they are coming into existence, while in another they are failing; and that they are destroyed by clashing one with another. And that some worlds are destitute of animals and plants, and every species of moisture. And that the earth of our world was created before that of the stars, and that the moon is underneath; next (to it) the sun; then the fixed stars. And that (neither) the planets nor these (fixed stars) possess an equal elevation. And that the world flourishes, until no longer it can receive anything from without. This (philosopher) turned all things into ridicule, as if all the concerns of humanity were deserving of laughter. 1.11. Let us now look at the inconsistent opinions of those heretics (for there are some two or three of them), how they do not agree in treating the same points, but alike, in things and names, set forth opinions mutually discordant. The first of them, Valentinus, who adapted the principles of the heresy called "Gnostic" to the peculiar character of his own school, taught as follows: He maintained that there is a certain Dyad (twofold being), who is inexpressible by any name, of whom one part should be called Arrhetus (unspeakable), and the other Sige (silence). But of this Dyad a second was produced, one part of whom he names Pater, and the other Aletheia. From this Tetrad, again, arose Logos and Zoe, Anthropos and Ecclesia. These constitute the primary Ogdoad. He next states that from Logos and Zoe ten powers were produced, as we have before mentioned. But from Anthropos and Ecclesia proceeded twelve, one of which separating from the rest, and falling from its original condition, produced the rest of the universe. He also supposed two beings of the name of Horos, the one of whom has his place between Bythus and the rest of the Pleroma, and divides the created AEons from the uncreated Father, while the other separates their mother from the Pleroma. Christ also was not produced from the AEons within the Pleroma, but was brought forth by the mother who had been excluded from it, in virtue of her remembrance of better things, but not without a kind of shadow. He, indeed, as being masculine, having severed the shadow from himself, returned to the Pleroma; but his mother being left with the shadow, and deprived of her spiritual substance, brought forth another son, namely, the Demiurge, whom he also styles the supreme ruler of all those things which are subject to him. He also asserts that, along with the Demiurge, there was produced a left-hand power, in which particular he agrees with those falsely called Gnostics, of whom to we have yet to speak. Sometimes, again, he maintains that Jesus was produced from him who was separated from their mother, and united to the rest, that is, from Theletus, sometimes as springing from him who returned into the Pleroma, that is, from Christ; and at other times still as derived from Anthropos and Ecclesia. And he declares that the Holy Spirit was produced by Aletheia for the inspection and fructification of the AEons, by entering invisibly into them, and that, in this way, the AEons brought forth the plants of truth.,Secundus again affirms that the primary Ogdoad consists of a right hand and a left hand Tetrad, and teaches that the one of these is called light, and the other darkness. But he maintains that the power which separated from the rest, and fell away, did not proceed directly from the thirty AEons, but from their fruits.,There is another, who is a renowned teacher among them, and who, struggling to reach something more sublime, and to attain to a kind of higher knowledge, has explained the primary Tetrad as follows: There is [he says] a certain Proarche who existed before all things, surpassing all thought, speech, and nomenclature, whom I call Monotes (unity). Together with this Monotes there exists a power, which again I term Henotes (oneness). This Henotes and Monotes, being one, produced, yet not so as to bring forth [apart from themselves, as an emanation] the beginning of all things, an intelligent, unbegotten, and invisible being, which beginning language terms "Monad." With this Monad there co-exists a power of the same essence, which again I term Hen (One). These powers then--Monotes, and Henotes, and Monas, and Hen--produced the remaining company of the AEons.,Iu, Iu! Pheu, Pheu!--for well may we utter these tragic exclamations at such a pitch of audacity in the coining of names as he has displayed without a blush, in devising a nomenclature for his system of falsehood. For when he declares: There is a certain Proarche before all things, surpassing all thought, whom I call Monoten; and again, with this Monotes there co-exists a power which I also call Henores,- -it is most manifest that he confesses the things which have been said to be his own invention, and that he himself has given names to his scheme of things, which had never been previously suggested by any other. It is manifest also, that he himself is the one who has had sufficient audacity to coin these names; so that, unless he had appeared in the world, the truth would still have been destitute of a name. But, in that case, nothing hinders any other, in dealing with the same subject, to affix names after such a fashion as the following: There is a certain Proarche, royal, surpassing all thought, a power existing before every other substance, and extended into space in every direction. But along with it there exists a power which I term a Gourd; and along with this Gourd there exists a power which again I term Utter-Emptiness. This Gourd and Emptiness, since they are one, produced (and yet did not simply produce, so as to be apart from themselves) a fruit, everywhere visible, eatable, and delicious, which fruit-language calls a Cucumber. Along with this Cucumber exists a power of the same essence, which again I call a Melon. These powers, the Gourd, Utter-Emptiness, the Cucumber, and the Melon, brought forth the remaining multitude of the delirious melons of Valentinus. For if it is fitting that that language which is used respecting the universe be transformed to the primary Tetrad, and if any one may assign names at his pleasure, who shall prevent us from adopting these names, as being much more credible [than the others], as well as in general use, and understood by all?,Others still, however, have called their primary and first-begotten Ogdoad by the following names: first, Proarche; then Anennoetos; thirdly, Arrhetos; and fourthly, Aoratos. Then, from the first, Proarche, there was produced, in the first and fifth place, Arche; from Anennoetos, in the second and sixth place, Acataleptos; from Arrhetos, in the third and seventh place, Anonomastos; and from Aoratos, in the fourth and eighth place, Agennetos. This is the Pleroma of the first Ogdoad. They maintain that these powers were anterior to Bythus and Sige, that they may appear more perfect than the perfect, and more knowing than the very Gnostics To. these persons one may justly exclaim: "O ye trifling sophists!" since, even respecting Bythus himself, there are among them many and discordant opinions. For some/declare him to be without a consort, and neither male nor female, and, in fact, nothing at all; while others affirm him to be masculo-feminine, assigning to him the nature of a hermaphrodite; others, again, allot Sige to him as a spouse, that thus may be formed the first conjunction. 1.12. But Xenophanes, a native of Colophon, was son of Orthomenes. This man survived to the time of Cyrus. This (philosopher) first asserted that there is no possibility of comprehending anything, expressing himself thus:- For if for the most part of perfection man may speak, Yet he knows it not himself, and in all attains surmise. And he affirms that nothing is generated or perishes, or is moved; and that the universe, being one, is beyond change. But he says that the deity is eternal, and one and altogether homogeneous and limited, and of a spherical form, and endued with perception in all parts. And that the sun exists during each day from a conglomeration of small sparks, and that the earth is infinite, and is surrounded neither by an atmosphere nor by the heaven. And that there are infinite suns and moons, and that all things spring from earth. This man affirmed that the sea is salt, on account of the many mixtures that flow into it. Metrodorus, however, from the fact of its being filtered through earth, asserts that it is on account of this that it is made salt. And Xenophanes is of opinion that there had been a mixture of the earth with the sea, and that in process of time it was disengaged from the moisture, alleging that he could produce such proofs as the following: that in the midst of earth, and in mountains, shells are discovered; and also in Syracuse he affirms was found in the quarries the print of a fish and of seals, and in Paros an image of a laurel in the bottom of a stone, and in Melita parts of all sorts of marine animals. And he says that these were generated when all things originally were embedded in mud, and that an impression of them was dried in the mud, but that all men had perished when the earth, being precipitated into the sea, was converted into mud; then, again, that it originated generation, and that this overthrow occurred to all worlds. 1.12. But the followers of Ptolemy say that he [Bythos] has two consorts, which they also name Diatheses (affections), viz., Ennoae and Thelesis. For, as they affirm, he first conceived the thought of producing something, and then willed to that effect. Wherefore, again, these two affections, or powers, Ennoea and Thelesis, having intercourse, as it were, between themselves, the production of Monogenes and Aletheia took place according to conjunction. These two came forth as types and images of the two affections of the Father,--visible representations of those that were invisible,--Nous (i.e., Monogenes) of Thelesis, and Aletheia of Ennoea, and accordingly the image resulting from Thelesis was masculine, while that from Ennoea was feminine. Thus Thelesis (will) became, as it were, a faculty of Ennoea (thought). For Ennoea continually yearned after offspring; but she could not of herself bring forth that which she desired. But when the power of Thelesis (the faculty of will) came upon her, then she brought forth that on which she had brooded.,These fancied beings (like the Jove of Homer, who is represented as passing an anxious sleepless night in devising plans for honouring Achilles and destroying numbers of the Greeks) will not appear to you, my dear friend, to be possessed of greater knowledge than He who is the God of the universe. He, as soon as He thinks, also performs what He has willed; and as soon as He wills, also thinks that which He has willed; then thinking when He wills, and then willing when He thinks, since He is all thought, [all will, all mind, all light,] all eye, all ear, the one entire fountain of all good things.,Those of them, however, who are deemed more skilful than the persons who have just been mentioned, say that the first Ogdoad was not produced gradually, so that one AEon was sent forth by another, but that all the AEons were brought into existence at once by Propator and his Ennoea. He (Colorbasus) affirms this as confidently as if he had assisted at their birth. Accordingly, he and his followers maintain that Anthropos and Ecclesia were not produced, as others hold, from Logos and Zoe; but, on the contrary, Logos and Zoe from Anthropos and Ecclesia. But they express this in another form, as follows: When the Propator conceived the thought of producing something, he received the name of Father. But because what he did produce was true, it was named Aletheia. Again, when he wished to reveal himself, this was termed Anthropos. Finally, when he produced those whom he had previously thought of, these were named Ecclesia. Anthropos, by speaking, formed Logos: this is the first-born son. But Zoe followed upon Logos; and thus the first Ogdoad was completed.,They have much contention also among themselves respecting the Saviour. For some maintain that he was formed out of all; wherefore also he was called Eudocetos, because the whole Pleroma was well pleased through him to glorify the Father. But others assert that he was produced from those ten AEons alone who sprung from Logos and Zoe, and that on this account he was called Logos and Zoe, thus preserving the ancestral names. Others, again, affirm that he had his being from those twelve AEons who were the offspring of Anthropos and Ecclesia; and on this account he acknowledges himself the Son of man, as being a descendant of Anthropos. Others still, assert that he was produced by Christ and the Holy Spirit, who were brought forth for the security of the Pleroma; and that on this account he was called Christ, thus preserving the appellation of the Father, by whom he was produced. And there are yet others among them who declare that the Propator of the whole, Proarche, and Proanennoetos is called Anthropos; and that this is the great and abstruse mystery, namely, that the Power which is above all others, and contains all in his embrace, is termed Anthropos; hence does the Saviour style himself the "Son of man." 1.13. One Ecphantus, a native of Syracuse, affirmed that it is not possible to attain a true knowledge of things. He defines, however, as he thinks, primary bodies to be indivisible, and that there are three variations of these, viz., bulk, figure, capacity, from which are generated the objects of sense. But that there is a determinable multitude of these, and that this is infinite. And that bodies are moved neither by weight nor by impact, but by divine power, which he calls mind and soul; and that of this the world is a representation; wherefore also it has been made in the form of a sphere by divine power. And that the earth in the middle of the cosmical system is moved round its own centre towards the east. 1.13. But there is another among these heretics, Marcus by name, who boasts himself as having improved upon his master. He is a perfect adept in magical impostures, and by this means drawing away a great number of men, and not a few women, he has induced them to join themselves to him, as to one who is possessed of the greatest knowledge and perfection, and who has received the highest power from the invisible and ineffable regions above. Thus it appears as if he really were the precursor of Antichrist. For, joining the buffooneries of Anaxilaus to the craftiness of the magi, as they are called, he is regarded by his senseless and cracked-brain followers as working miracles by these means.,Pretending to consecrate cups mixed with wine, and protracting to great length the word of invocation, he contrives to give them a purple and reddish colour, so that Charis, who is one of those that are superior to all things, should be thought to drop her own blood into that cup through means of his invocation, and that thus those who are present should be led to rejoice to taste of that cup, in order that, by so doing, the Charis, who is set forth by this magician, may also flow into them. Again, handing mixed cups to the women, he bids them consecrate these in his presence. When this has been done, he himself produces another cup of much larger size than that which the deluded woman has consecrated,) and pouting from the smaller one consecrated by the woman into that which has been brought forward by himself, he at the same time pronounces these words: "May that Chaffs who is before all things, and who transcends all knowledge and speech, fill thine inner man, and multiply in thee her own knowledge, by sowing the grain of mustard seed in thee as in good soil." Repeating certain other like words, and thus goading on the wretched woman [to madness], he then appears a worker of wonders when the large cup is seen to have been filled out of the small one, so as even to overflow by what has been obtained from it. By accomplishing several other similar things, he has completely deceived many, and drawn them away after him.,It appears probable enough that this man possesses a demon as his familiar spirit, by means of whom he seems able to prophesy, and also enables as many as he counts worthy to be partakers of his Charis themselves to prophesy. He devotes himself especially to women, and those such as are well-bred, and elegantly attired, and of great wealth, whom he frequently seeks to draw after him, by addressing them in such seductive words as these: "I am eager to make thee a partaker of my Charis, since the Father of all doth continually behold thy angel before His face. Now the place of thy angel is among us: it behoves us to become one. Receive first from me and by me [the gift of] Chaffs. Adorn thyself as a bride who is expecting her bridegroom, that thou mayest be what I am, and I what thou art. Establish the germ of light in thy nuptial chamber. Receive from me a spouse, and become receptive of him, while thou art received by him. Behold Charis has descended upon thee; open thy mouth and prophesy." On the woman replying," I have never at any time prophesied, nor do I know how to prophesy;" then engaging, for the second time, in certain invocations, so as to astound his deluded victim, he says to her," Open thy mouth, speak whatsoever occurs to thee, and thou shalt prophesy." She then, vainly puffed up and elated by these words, and greatly excited in soul by the expectation that it is herself who is to prophesy, her heart beating violently [from emotion], reaches the requisite pitch of audacity, and idly as well as impudently utters some nonsense as it happens. to occur to her, such as might be expected from one heated by an empty spirit. (Referring to this, one superior to me has observed, that the soul is both audacious and impudent when heated with empty air.) Henceforth she reckons herself a prophetess, and expresses her thanks to Marcus for having imparted to her of his own Chaffs. She then makes the effort to reward him, not only by the gift of her possessions (in which way he has collected a very large fortune), but also by yielding up to him her person, desiring in every way to be united to him, that she may become altogether one with him.,But already some of the most faithful women, possessed of the fear of God, and not being deceived (whom, nevertheless, he did his best to seduce like the rest by bidding them prophesy), abhorring and execrating him, have withdrawn from such a vile company of revellers. This they have done, as being well aware that the gift of prophecy is not conferred on men by Marcus, the magician, but that only those to whom God sends His grace from above possess the divinely-bestowed power of prophesying; and then they speak where and when God pleases, and not when Marcus orders them to do so. For that which commands is greater and of higher authority than that which is commanded, inasmuch as the former rules, while the latter is in a state of subjection. If, then, Marcus, or any one else, does command,--as these are accustomed continually at their feasts to play at drawing lots, and [in accordance with the lot] to command one another to prophesy, giving forth as oracles what is in harmony with their own desires,--it will follow that he who commands is greater and of higher authority than the prophetic spirit, though he is but a man, which is impossible. But such spirits as are commanded by these men, and speak when they desire it, are earthly and weak, audacious and impudent, sent forth by Satan for the seduction and perdition of those who do not hold fast that well- compacted faith which they received at first through the Church.,Moreover, that this Marcus compounds philters and love-potions, in order to insult the persons of some of these women, if not of all, those of them who have returned to the Church of God--a thing which frequently occurs--have acknowledged, confessing, too, that they have been defiled by him, and that they were filled with a burning passion towards him. A sad example of this occurred in the case of a certain Asiatic, one of our deacons, who had received him (Marcus) into his house. His wife, a woman of remarkable beauty, fell a victim both in mind and body to this magician, and, for a long time, travelled about with him. At last, when, with no small difficulty, the brethren had converted her, she spent her whole time in the exercise of public confession, weeping over and lamenting the defilement which she had received from this magician.,Some of his disciples, too, addicting themselves to the same practices, have deceived many silly women, and defiled them. They proclaim themselves as being "perfect," so that no one can be compared to them with respect to the immensity of their knowledge, nor even were you to mention Paul or Peter, or any other of the apostles. They assert that they themselves know more than all others, and that they alone have imbibed the greatness of the knowledge of that power which is unspeakable. They also maintain that they have attained to a height above all power, and that therefore they are free in every respect to act as they please, having no one to fear in anything. For they affirm, that because of the "Redemption" it has come to pass that they can neither be apprehended, nor even seen by the judge. But even if he should happen to lay hold upon them, then they might simply repeat these words, while standing in his presence along with the "Redemption:" "O thou, who sittest beside God, and the mystical, eternal Sige, thou through whom the angels (mightiness), who continually behold the face of the Father, having thee as their guide and introducer, do derive their forms from above, which she in the greatness of her daring inspiring with mind on account of the goodness of the Propator, produced us as their images, having her mind then intent upon the things above, as in a dream,--behold, the judge is at hand, and the crier orders me to make my defence. But do thou, as being acquainted with the affairs of both, present the cause of both of us to the judge, inasmuch as it is in reality but one cause." Now, as soon as the Mother hears these words, she puts the Homeric helmet of Pluto upon them, so that they may invisibly escape the judge. And then she immediately catches them up, conducts them into the bridal chamber, and hands them over to their consorts.,Such are the words and deeds by which, in our own district of the Rhone, they have deluded many women, who have their consciences seared as with a hot iron. Some of them, indeed, make a public confession of their sins; but others of them are ashamed to do this, and in a tacit kind of way, despairing of [attaining to] the life of God, have, some of them, apostatized altogether; while others hesitate between the two courses, and incur that which is implied in the proverb, "neither without nor within;" possessing this as the fruit from the seed of the children of knowledge. 1.21.2. They maintain that those who have attained to perfect knowledge must of necessity be regenerated into that power which is above all. For it is otherwise impossible to find admittance within the Pleroma, since this [regeneration] it is which leads them down into the depths of Bythus. For the baptism instituted by the visible Jesus was for the remission of sins, but the redemption brought in by that Christ who descended upon Him, was for perfection; and they allege that the former is animal, but the latter spiritual. And the baptism of John was proclaimed with a view to repentance, but the redemption by Jesus was brought in for the sake of perfection. And to this He refers when He says, "And I have another baptism to be baptized with, and I hasten eagerly towards it." Moreover, they affirm that the Lord added this redemption to the sons of Zebedee, when their mother asked that they might sit, the one on His right hand, and the other on His left, in His kingdom, saying, "Can ye be baptized with the baptism which I shall be baptized with?" Paul, too, they declare, has often set forth, in express terms, the redemption which is in Christ Jesus; and this was the same which is handed down by them in so varied and discordant forms. 1.21.3. For some of them prepare a nuptial couch, and perform a sort of mystic rite (pronouncing certain expressions) with those who are being initiated, and affirm that it is a spiritual marriage which is celebrated by them, after the likeness of the conjunctions above. Others, again, lead them to a place where water is, and baptize them, with the utterance of these words, "Into the name of the unknown Father of the universe--into truth, the mother of all things--into Him who descended on Jesus--into union, and redemption, and communion with the powers." Others still repeat certain Hebrew words, in order the more thoroughly to bewilder those who are being initiated, as follows: "Basema, Chamosse, Baoenaora, Mistadia, Ruada, Kousta, Babaphor, Kalachthei." The interpretation of these terms runs thus: "I invoke that which is above every power of the Father, which is called light, and good Spirit, and life, because Thou hast reigned in the body." Others, again, set forth the redemption thus: The name which is hidden from every deity, and dominion, and truth which Jesus of Nazareth was clothed with in the lives of the light of Christ--of Christ, who lives by the Holy Ghost, for the angelic redemption. The name of restitution stands thus: Messia, Uphareg, Namempsoeman, Chaldoeaur, Mosomedoea, Acphranoe, Psaua, Jesus Nazaria. The interpretation of these words is as follows: "I do not divide the Spirit of Christ, neither the heart nor the supercelestial power which is merciful; may I enjoy Thy name, O Saviour of truth!" Such are words of the initiators; but he who is initiated, replies, "I am established, and I am redeemed; I redeem my soul from this age (world), and from all things connected with it in the name of Iao, who redeemed his own soul into redemption in Christ who liveth." Then the bystanders add these words, "Peace be to all on whom this name rests." After this they anoint the initiated person with balsam; for they assert that this unguent is a type of that sweet odour which is above all things. 1.21.4. But there are some of them who assert that it is superfluous to bring persons to the water, but mixing oil and water together, they place this mixture on the heads of those who are to be initiated, with the use of some such expressions as we have already mentioned. And this they maintain to be the redemption. They, too, are accustomed to anoint with balsam. Others, however, reject all these practices, and maintain that the mystery of the unspeakable and invisible power ought not to be performed by visible and corruptible creatures, nor should that of those [beings] who are inconceivable, and incorporeal, and beyond the reach of sense, [be performed] by such as are the objects of sense, and possessed of a body. These hold that the knowledge of the unspeakable Greatness is itself perfect redemption. For since both defect and passion flowed from ignorance, the whole substance of what was thus formed is destroyed by knowledge; and therefore knowledge is the redemption of the inner man. This, however, is not of a corporeal nature, for the body is corruptible; nor is it animal, since the animal soul is the fruit of a defect, and is, as it were, the abode of the spirit. The redemption must therefore be of a spiritual nature; for they affirm that the inner and spiritual man is redeemed by means of knowledge, and that they, having acquired the knowledge of all things, stand thenceforth in need of nothing else. This, then, is the true redemption. 1.21.5. Others still there are who continue to redeem persons even up to the moment of death, by placing on their heads oil and water, or the pre-mentioned ointment with water, using at the same time the above-named invocations, that the persons referred to may become incapable of being seized or seen by the principalities and powers, and that their inner man may ascend on high in an invisible manner, as if their body were left among created things in this world, while their soul is sent forward to the Demiurge. And they instruct them, on their reaching the principalities and powers, to make use of these words: "I am a son from the Father--the Father who had a pre-existence, and a son in Him who is pre-existent. I have come to behold all things, both those which belong to myself and others, although, strictly speaking, they do not belong to others, but to Achamoth, who is female in nature, and made these things for herself. For I derive being from Him who is pre-existent, and I come again to my own place whence I went forth." And they affirm that, by saying these things, he escapes from the powers. He then advances to the companions of the Demiurge, and thus addresses them:--"I am a vessel more precious than the female who formed you. If your mother is ignorant of her own descent, I know myself, and am aware whence I am, and I call upon the incorruptible Sophia, who is in the Father, and is the mother of your mother, who has no father, nor any male consort; but a female springing from a female formed you, while ignorant of her own mother, and imagining that she alone existed; but I call upon her mother." And they declare, that when the companions of the Demiurge hear these words, they are greatly agitated, and upbraid their origin and the race of their mother. But he goes into his own place, having thrown [off] his chain, that is, his animal nature. These, then, are the particulars which have reached us respecting "redemption." But since they differ so widely among themselves both as respects doctrine and tradition, and since those of them who are recognised as being most modern make it their effort daily to invent some new opinion, and to bring out what no one ever before thought of, it is a difficult matter to describe all their opinions. 1.26. Cerinthus, again, a man who was educated in the wisdom of the Egyptians, taught that the world was not made by the primary God, but by a certain Power far separated from him, and at a distance from that Principality who is supreme over the universe, and ignorant of him who is above all. He represented Jesus as having not been born of a virgin, but as being the son of Joseph and Mary according to the ordinary course of human generation, while he nevertheless was more righteous, prudent, and wise than other men. Moreover, after his baptism, Christ descended upon him in the form of a dove from the Supreme Ruler, and that then he proclaimed the unknown Father, and performed miracles. But at last Christ departed from Jesus, and that then Jesus suffered and rose again, while Christ remained impassible, inasmuch as he was a spiritual being.,Those who are called Ebionites agree that the world was made by God; but their opinions with respect to the Lord are similar to those of Cerinthus and Carpocrates. They use the Gospel according to Matthew only, and repudiate the Apostle Paul, maintaining that he was an apostate from the law. As to the prophetical writings, they endeavour to expound them in a somewhat singular manner: they practise circumcision, persevere in the observance of those customs which are enjoined by the law, and are so Judaic in their style of life, that they even adore Jerusalem as if it were the house of God.,The Nicolaitanes are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles. They lead lives of unrestrained indulgence. The character of these men is very plainly pointed out in the Apocalypse of John, [when they are represented] as teaching that it is a matter of indifference to practise adultery, and to eat things sacrificed to idols. Wherefore the Word has also spoken of them thus: "But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate." 1.26.1. Cerinthus, again, a man who was educated in the wisdom of the Egyptians, taught that the world was not made by the primary God, but by a certain Power far separated from him, and at a distance from that Principality who is supreme over the universe, and ignorant of him who is above all. He represented Jesus as having not been born of a virgin, but as being the son of Joseph and Mary according to the ordinary course of human generation, while he nevertheless was more righteous, prudent, and wise than other men. Moreover, after his baptism, Christ descended upon him in the form of a dove from the Supreme Ruler, and that then he proclaimed the unknown Father, and performed miracles. But at last Christ departed from Jesus, and that then Jesus suffered and rose again, while Christ remained impassible, inasmuch as he was a spiritual being. 1.29. Besides those, however, among these heretics who are Simonians, and of whom we have already spoken, a multitude of Gnostics have sprung up, and have been manifested like mushrooms growing out of the ground. I now proceed to describe the principal opinions held by them. Some of them, then, set forth a certain AEon who never grows old, and exists in a virgin spirit: him they style Barbelos. They declare that somewhere or other there exists a certain father who cannot be named, and that he was desirous to reveal himself to this Barbelos. Then this Ennoea went forward, stood before his face, and demanded from him Prognosis (prescience). But when Prognosis had, [as was requested,] come forth, these two asked for Aphtharsia (incorruption), which also came forth, and after that Zoe Aionios (eternal life). Barbelos, glorying in these, and contemplating their greatness, and in conception s [thus formed], rejoicing in this greatness, generated light similar to it. They declare that this was the beginning both of light and of the generation of all things; and that the Father, beholding this light, anointed it with his own benignity, that it might be rendered perfect. Moreover, they maintain that this was Christ, who again, according to them, requested that Nous should be given him as an assistant; and Nous came forth accordingly. Besides these, the Father sent forth Logos. The conjunctions of Ennoea and Logos, and of Aphtharsia and Christ, will thus be formed; while Zoe Aionios was united to Thelema, and Nous to Prognosis. These, then, magnified the great light and Barbelos.,They also affirm that Autogenes was afterwards sent forth from Ennoea and Logos, to be a representation of the great light, and that he was greatly honoured, all things being rendered subject unto him. Along with him was sent forth Aletheia, and a conjunction was formed between Autogenes and Aletheia. But they declare that from the Light, which is Christ, and from Aphtharsia, four luminaries were sent forth to surround Autogenes; and again from Thelema and Zoe Aionios four other emissions took place, to wait upon these four luminaries; and these they name Charis (grace), Thelesis (will), Synesis (understanding), and Phronesis (prudence) of these, Chaffs is connected with the great and first luminary: him they represent as Sorer (Saviour), and style Armogenes. Thelesis, again, is united to the second luminary, whom they also name Raguel; Synesis to the third, whom they call David; and Phronesis to the fourth, whom they name Eleleth.,All these, then, being thus settled, Auto-genes moreover produces a perfect and true man, whom they also call Adamas, inasmuch as neither has he himself ever been conquered, nor have those from whom he sprang; he also was, along with the first light, severed from Armogenes. Moreover, perfect knowledge was sent forth by Autogenes along with man, and was united to him; hence he attained to the knowledge of him that is above all. Invincible power was also conferred on him by the virgin spirit; and all things then rested in him, to sing praises to the great AEon. Hence also they declare were manifested the mother, the father, the son; while from Anthropos and Gnosis that Tree was produced which they also style Gnosis itself.,Next they maintain, that from the first angel, who stands by the side of Monogenes, the Holy Spirit has been sent forth, whom they also term Sophia and Prunicus. He then, perceiving that all the others had consorts, while he himself was destitute of one, searched after a being to whom he might be united; and not finding one, he exerted and extended himself to the uttermost and looked down into the lower regions, in the expectation of there finding a consort; and still not meeting with one, he leaped forth [from his place] in a state of great impatience, [which had come upon him] because he had made his attempt without the good-will of his father. Afterwards, under the influence of simplicity and kindness, he produced a work in which were to be found ignorance and audacity. This work of his they declare to be Protarchontes, the former of this [lower] creation. But they relate that a mighty power carried him away from his mother, and that he settled far away from her in the lower regions, and formed the firmament of heaven, in which also they affirm that he dwells. And in his ignorance he formed those powers which are inferior to himself--angels, and firmaments, and all things earthly. They affirm that he, being united to Authadia (audacity), produced Kakia (wickedness), Zelos (emulation), Phthonos (envy), Erinnys (fury), and Epithymia (lust). When these were generated, the mother Sophia deeply grieved, fled away, departed into the upper regions, and became the last of the Ogdoad, reckoning it downwards. On her thus departing, he imagined he was the only being in existence; and on this account declared, "I am a jealous God, and besides me there is no one." Such are the falsehoods which these people invent. 1.29.4. Next they maintain, that from the first angel, who stands by the side of Monogenes, the Holy Spirit has been sent forth, whom they also term Sophia and Prunicus. He then, perceiving that all the others had consorts, while he himself was destitute of one, searched after a being to whom he might be united; and not finding one, he exerted and extended himself to the uttermost and looked down into the lower regions, in the expectation of there finding a consort; and still not meeting with one, he leaped forth [from his place] in a state of great impatience, [which had come upon him] because he had made his attempt without the good-will of his father. Afterwards, under the influence of simplicity and kindness, he produced a work in which were to be found ignorance and audacity. This work of his they declare to be Protarchontes, the former of this [lower] creation. But they relate that a mighty power carried him away from his mother, and that he settled far away from her in the lower regions, and formed the firmament of heaven, in which also they affirm that he dwells. And in his ignorance he formed those powers which are inferior to himself--angels, and firmaments, and all things earthly. They affirm that he, being united to Authadia (audacity), produced Kakia (wickedness), Zelos (emulation), Phthonos (envy), Erinnys (fury), and Epithymia (lust). When these were generated, the mother Sophia deeply grieved, fled away, departed into the upper regions, and became the last of the Ogdoad, reckoning it downwards. On her thus departing, he imagined he was the only being in existence; and on this account declared, "I am a jealous God, and besides me there is no one." Such are the falsehoods which these people invent. 1.30. Others, again, portentously declare that there exists, in the power of Bythus, a certain primary light, blessed, incorruptible, and infinite: this is the Father of all, and is styled the first man. They also maintain that his Ennoea, going forth from him, produced a son, and that this is the son of man--the second man. Below these, again, is the Holy Spirit, and under this superior spirit the elements were separated from each other, viz., water, darkness, the abyss, chaos, above which they declare the Spirit was borne, calling him the first woman. Afterwards, they maintain, the first man, with his son, delighting over the beauty of the Spirit--that is, of the woman--and shedding light upon her, begat by her an incorruptible light, the third male, whom they call Christ,--the son of the first and second man, and of the Holy Spirit, the first woman.,The father and son thus both had intercourse with the woman (whom they also call the mother of the living). When, however, she could not bear nor receive into herself the greatness of the lights, they declare that she was filled to repletion, and became ebullient on the left side; and that thus their only son Christ, as belonging to the right side, and ever tending to what was higher, was immediately caught up with his mother to form an incorruptible AEon. This constitutes the true and holy Church, which has become the appellation, the meeting together, and the union of the father of all, of the first man, of the son, of the second man, of Christ their son, and of the woman who has been mentioned.,They teach, however, that the power which proceeded from the woman by ebullition, being besprinkled with light, fell downward from the place occupied by its progenitors, yet possessing by its own will that besprinkling of light; and it they call Sinistra, Prunicus, and Sophia, as well as masculo-feminine. This being, in its simplicity, descended into the waters while they were yet in a state of immobility, and imparted motion to them also, wantonly acting upon them even to their lowest depths, and assumed from them a body. For they affirm that all things rushed towards and clung to that sprinkling of light, and begin it all round. Unless it had possessed that, it would perhaps have been totally absorbed in, and overwhelmed by, material substance. Being therefore bound down by a body which was composed of matter, and greatly burdened by it, this power regretted the course it had followed, and made an attempt to escape from the waters and ascend to its mother: it could not effect this, however, on account of the weight of the body lying over and around it. But feeling very ill at ease, it endeavoured at least to conceal that light which came from above, fearing lest it too might be injured by the inferior elements, as had happened to itself. And when it had received power from that besprinkling of light which it possessed, it sprang back again, and was borne aloft; and being on high, it extended itself, covered [a portion of space], and formed this visible heaven out of its body; yet remained under the heaven which it made, as still possessing the form of a watery body. But when it had conceived a desire for the light above, and had received power by all things, it laid down this body, and was freed from it. This body which they speak of that power as having thrown off, they call a female from a female.,They declare, moreover, that her son had also himself a certain breath of incorruption left him by his mother, and that through means of it he works; and becoming powerful, he himself, as they affirm, also sent forth from the waters a son without a mother; for they do not allow him either to have known a mother. His son, again, after the example of his father, sent forth another son. This third one, too, generated a fourth; the fourth also generated a son: they maintain that again a son was generated by the fifth; and the sixth, too, generated a seventh. Thus was the Hebdomad, according to them, completed, the mother possessing the eighth place; and as in the case of their generations, so also in regard to dignities and powers, they precede each other in turn.,They have also given names to [the several persons] in their system of falsehood, such as the following: he who was the first descendant of the mother is called Ialdabaoth; he, again, descended from him, is named Iao; he, from this one, is called Sabaoth; the fourth is named Adoneus; the fifth, Eloeus; the sixth, Oreus; and the seventh and last of all, Astanphaeus. Moreover, they represent these heavens, potentates, powers, angels, and creators, as sitting in their proper order in heaven, according to their generation, and as invisibly ruling over things celestial and terrestrial. The first of them, namely Ialdabaoth, holds his mother in contempt, inasmuch as he produced sons and grandsons without the permission of any one, yea, even angels, archangels, powers, potentates, and dominions. After these things had been done, his sons turned to strive and quarrel with him about the supreme power,--conduct which deeply grieved Ialdabaoth, and drove him to despair. In these circumstances, he cast his eyes upon the subjacent dregs of matter, and fixed his desire upon it, to which they declare his son owes his origin. This son is Nous himself, twisted into the form of a serpent; and hence were derived the spirit, the soul, and all mundane things: from this too were generated all oblivion, wickedness, emulation, envy, and death. They declare that the father imparted still greater crookedness to this serpent-like and contorted Nous of theirs, when he was with their father in heaven and Paradise.,On this account, Ialdabaoth, becoming uplifted in spirit, boasted himself over all those things that were below him, and exclaimed, "I am father, and God, and above me there is no one." But his mother, hearing him speak thus, cried out against him, "Do not lie, Ialdabaoth: for the father of all, the first Anthropos (man), is above thee; and so is Anthropos the son of Anthropos." Then, as all were disturbed by this new voice, and by the unexpected proclamation, and as they were inquiring whence the noise proceeded, in order to lead them away and attract them to himself, they affirm that Ialdabaoth exclaimed, "Come, let us make man after our image." The six powers, on hearing this, and their mother furnishing them with the idea of a man (in order that by means of him she might empty them of their original power), jointly formed a man of immense size, both in regard to breadth and length. But as he could merely writhe along the ground, they carried him to their father; Sophia so labouring in this matter, that she might empty him (Ialdabaoth) of the light with which he had been sprinkled, so that he might no longer, though still powerful, be able to lift up himself against the powers above. They declare, then, that by breathing into man the spirit of life, he was secretly emptied of his power; that hence man became a possessor of nous (intelligence) and enthymesis (thought); and they affirm that these are the faculties which partake in salvation. He [they further assert] at once gave thanks to the first Anthropos (man), forsaking those who had created him.,But Ialdabaoth, feeling envious at this, was pleased to form the design of again emptying man by means of woman, and produced a woman from his own enthymesis, whom that Prunicus [above mentioned] laying hold of, imperceptibly emptied her of power. But the others coming and admiring her beauty, named her Eve, and falling in love with her, begat sons by her, whom they also declare to be the angels. But their mother (Sophia) cunningly devised a scheme to seduce Eve and Adam, by means of the serpent, to transgress the command of Ialdabaoth. Eve listened to this as if it had proceeded from a son of God, and yielded an easy belief. She also persuaded Adam to eat of the tree regarding which God had said that they should not eat of it. They then declare that, on their thus eating, they attained to the knowledge of that power which is above all, and departed from those who had created them. When Prunicus perceived that the powers were thus baffled by their own creature, she greatly rejoiced, and again cried out, that since the father was incorruptible, he (Ialdabaoth) who formerly called himself the father was a liar; and that, while Anthropos and the first woman (the Spirit) existed previously, this one (Eve) sinned by committing adultery.,Ialdabaoth, however, through that oblivion in which he was involved, and not paying any regard to these things, cast Adam and Eve out of Paradise, because they had transgressed his commandment. For he had a desire to beget sons by Eve, but did not accomplish his wish, because his mother opposed him in every point, and secretly emptied Adam and Eve of the light with which they had been sprinkled, in order that that spirit which proceeded from the supreme power might participate neither in the curse nor opprobrium [caused by transgression]. They also teach that, thus being emptied of the divine substance, they were cursed by him, and cast down from heaven to this world. But the serpent also, who was acting against the father, was cast down by him into this lower world; he reduced, however, under his power the angels here, and begat six sons, he himself forming the seventh person, after the example of that Hebdomad which surrounds the father. They further declare that these are the seven mundane demons, who always oppose and resist the human race, because it was on their account that their father was cast down to this lower world.,Adam and Eve previously had light, and clear, and as it were spiritual bodies, such as they were at their creation; but when they came to this world, these changed into bodies more opaque, and gross, and sluggish. Their soul also was feeble and languid, inasmuch as they had received from their creator a merely mundane inspiration. This continued until Prunicus, moved with compassion towards them, restored to them the sweet savour of the besprinkling of light, by means of which they came to a remembrance of themselves, and knew that they were naked, as well as that the body was a material substance, and thus recognised that they bore death about with them. They thereupon became patient, knowing that only for a time they would be enveloped in the body. They also found out food, through the guidance of Sophia; and when they were satisfied, they had carnal knowledge of each other, and begat Cain, whom the serpent, that had been cast down along with his sons, immediately laid hold of and destroyed by filling him with mundane oblivion, and urging into folly and audacity, so that, by slaying his brother Abel, he was the first to bring to light envy and death. After these, they affirm that, by the forethought of Prunicus, Seth was begotten, and then Norea, from whom they represent all the rest of mankind as being descended. They were urged on to all kinds of wickedness by the inferior Hebdomad, and to apostasy, idolatry, and a general contempt for everything by the superior holy Hebdomad, since the mother was always secretly opposed to them, and carefully preserved what was peculiarly her own, that is, the besprinkling of light. They maintain, moreover, that the holy Hebdomad is the seven stars which they call planets; and they affirm that the serpent cast down has two names, Michael and Samael.,Ialdabaoth, again, being incensed with men, because they did not worship or honour him as father and God, sent forth a deluge upon them, that he might at once destroy them all. But Sophia opposed him in this point also, and Noah and his family were saved in the ark by means of the besprinkling of that light which proceeded from her, and through it the world was again filled with mankind. Ialdabaoth himself chose a certain man named Abraham from among these, and made a covet with him, to the effect that, if his seed continued to serve him, he would give to them the earth for an inheritance. Afterwards, by means of Moses, he brought forth Abraham's descendants from Egypt, and gave them the law, and made them the Jews. Among that people he chose seven days, which they also call the holy Hebdomad. Each of these receives his own herald for the purpose of glorifying and proclaiming God; so that, when the rest hear these praises, they too may serve those who are announced as gods try the prophets.,Moreover, they distribute the prophets in the following manner: Moses, and Joshua the son of Nun, and Amos, and Habakkuk, belonged to Ialdabaoth; Samuel, and Nathan, and Jonah, and Micah, to Iao; Elijah, Joel, and Zechariah to Sabaoth; Isaiah, Ezekiel, Jeremiah, and Daniel, to Adohai; Tobias and Haggai to Eloi; Michaiah and Nahum to Oreus; Esdras and Zephaniah to Astanphaeus. Each one of these, then, glorifies his own father and God, and they maintain that Sophia, herself has also spoken many things through them regarding the first Anthropos (man), and concerning that Christ who is above, thus admonishing and reminding men of the incorruptible light, the first Anthropos, and of the descent of Christ. The [other] powers being terrified by these things, and marveiling at the novelty of those things which were announced by the prophets, Prunicus brought it about by means of Ialdabaoth (who knew not what he did), that emissions of two men took place, the one from the barren Elizabeth, and the other from the Virgin Mary.,And since she herself had no rest either in heaven or on earth, she invoked her mother to assist her in her distress. Upon this, her mother, the first woman, was moved with compassion towards her daughter, on her repentance, and begged from the first man that Christ should be sent to her assistance, who, being sent forth, descended to his sister, and to the besprinkling of light. When he recognised her (that is, the Sophia below), her brother descended to her, and announced his advent through means of John, and prepared the baptism of repentance, and adopted Jesus beforehand, in order that on Christ descending he might find a pure vessel, and that by the son of that Ialdabaoth the woman might be announced by Christ. They further declare that he descended through the seven heavens, having assumed the likeness of their sons, and gradually emptied them of their power. For they maintain that the whole besprinkling of light rushed to him, and that Christ, descending to this world, first clothed his sister Sophia [with it], and that then both exulted in the mutual refreshment they felt in each other's society: this scene they describe as relating to bridegroom and bride. But Jesus, inasmuch as he was begotten of the Virgin through the agency of God, was wiser, purer, and more righteous than all other men: Christ united to Sophia descended into him, and thus Jesus Christ was produced.,They affirm that many of his disciples were not aware of the descent of Christ into him; but that, when Christ did descend on Jesus, he then began to work miracles, and heal, and announce the unknown Father, and openly to confess himself the son of the first man. The powers and the father of Jesus were angry at these proceedings, and laboured to destroy him; and when he was being led away for this purpose, they say that Christ himself, along with Sophia, departed from him into the state of an incorruptible AEon, while Jesus was crucified. Christ, however, was not forgetful of his Jesus, but sent down a certain energy into him from above, which raised him up again in the body, which they call both animal and spiritual; for he sent the mundane parts back again into the world. When his disciples saw that he had risen, they did not recognise him--no, not even Jesus himself, by whom he rose again from the dead. And they assert that this very great error prevailed among his disciples, that they imagined he had risen in a mundane body, not knowing that "flesh and blood do not attain to the kingdom of God.",They strove to establish the descent and ascent of Christ, by the fact that neither before his baptism, nor after his resurrection from the dead, do his disciples state that he did any mighty works, not being aware that Jesus was united to Christ, and the incorruptible AEon to the Hebdomad; and they declare his mundane body to be of the same nature as that of animals. But after his resurrection he tarried [on earth] eighteen months; and knowledge descending into him from above, he taught what was clear. He instructed a few of his disciples, whom he knew to be capable of understanding so great mysteries, in these things, and was then received up into heaven, Christ sitting down at the right hand of his father Ialdabaoth, that he may receive to himself the souls of those who have known them, after they have laid aside their mundane flesh, thus enriching himself without the knowledge or perception of his father; so that, in proportion as Jesus enriches himself with holy souls, to such an extent does his father suffer loss and is diminished, being emptied of his own power by these souls. For he will not now possess holy souls to send them down again into the world, except those only which are of his substance, that is, those into which he has breathed. But the consummation [of all things] will take place, when the whole besprinkling of the spirit of light is gathered together, and is carried off to form an incorruptible AEon.,Such are the opinions which prevail among these persons, by whom, like the Lernaean hydra, a many-headed beast has been generated from the school of Valentinus. For some of them assert that Sophia herself became the serpent; on which account she was hostile to the creator of Adam, and implanted knowledge in men, for which reason the serpent was called wiser than all others. Moreover, by the position of our intestines, through which the food is conveyed, and by the fact that they possess such a figure, our internal configuration in the form of a serpent reveals our hidden generatrix. 1.30.3. They teach, however, that the power which proceeded from the woman by ebullition, being besprinkled with light, fell downward from the place occupied by its progenitors, yet possessing by its own will that besprinkling of light; and it they call Sinistra, Prunicus, and Sophia, as well as masculo-feminine. This being, in its simplicity, descended into the waters while they were yet in a state of immobility, and imparted motion to them also, wantonly acting upon them even to their lowest depths, and assumed from them a body. For they affirm that all things rushed towards and clung to that sprinkling of light, and begin it all round. Unless it had possessed that, it would perhaps have been totally absorbed in, and overwhelmed by, material substance. Being therefore bound down by a body which was composed of matter, and greatly burdened by it, this power regretted the course it had followed, and made an attempt to escape from the waters and ascend to its mother: it could not effect this, however, on account of the weight of the body lying over and around it. But feeling very ill at ease, it endeavoured at least to conceal that light which came from above, fearing lest it too might be injured by the inferior elements, as had happened to itself. And when it had received power from that besprinkling of light which it possessed, it sprang back again, and was borne aloft; and being on high, it extended itself, covered [a portion of space], and formed this visible heaven out of its body; yet remained under the heaven which it made, as still possessing the form of a watery body. But when it had conceived a desire for the light above, and had received power by all things, it laid down this body, and was freed from it. This body which they speak of that power as having thrown off, they call a female from a female. 1.30.5. They have also given names to [the several persons] in their system of falsehood, such as the following: he who was the first descendant of the mother is called Ialdabaoth; he, again, descended from him, is named Iao; he, from this one, is called Sabaoth; the fourth is named Adoneus; the fifth, Eloeus; the sixth, Oreus; and the seventh and last of all, Astanphaeus. Moreover, they represent these heavens, potentates, powers, angels, and creators, as sitting in their proper order in heaven, according to their generation, and as invisibly ruling over things celestial and terrestrial. The first of them, namely Ialdabaoth, holds his mother in contempt, inasmuch as he produced sons and grandsons without the permission of any one, yea, even angels, archangels, powers, potentates, and dominions. After these things had been done, his sons turned to strive and quarrel with him about the supreme power,--conduct which deeply grieved Ialdabaoth, and drove him to despair. In these circumstances, he cast his eyes upon the subjacent dregs of matter, and fixed his desire upon it, to which they declare his son owes his origin. This son is Nous himself, twisted into the form of a serpent; and hence were derived the spirit, the soul, and all mundane things: from this too were generated all oblivion, wickedness, emulation, envy, and death. They declare that the father imparted still greater crookedness to this serpent-like and contorted Nous of theirs, when he was with their father in heaven and Paradise. 1.30.6. On this account, Ialdabaoth, becoming uplifted in spirit, boasted himself over all those things that were below him, and exclaimed, "I am father, and God, and above me there is no one." But his mother, hearing him speak thus, cried out against him, "Do not lie, Ialdabaoth: for the father of all, the first Anthropos (man), is above thee; and so is Anthropos the son of Anthropos." Then, as all were disturbed by this new voice, and by the unexpected proclamation, and as they were inquiring whence the noise proceeded, in order to lead them away and attract them to himself, they affirm that Ialdabaoth exclaimed, "Come, let us make man after our image." The six powers, on hearing this, and their mother furnishing them with the idea of a man (in order that by means of him she might empty them of their original power), jointly formed a man of immense size, both in regard to breadth and length. But as he could merely writhe along the ground, they carried him to their father; Sophia so labouring in this matter, that she might empty him (Ialdabaoth) of the light with which he had been sprinkled, so that he might no longer, though still powerful, be able to lift up himself against the powers above. They declare, then, that by breathing into man the spirit of life, he was secretly emptied of his power; that hence man became a possessor of nous (intelligence) and enthymesis (thought); and they affirm that these are the faculties which partake in salvation. He [they further assert] at once gave thanks to the first Anthropos (man), forsaking those who had created him. 1.30.7. But Ialdabaoth, feeling envious at this, was pleased to form the design of again emptying man by means of woman, and produced a woman from his own enthymesis, whom that Prunicus [above mentioned] laying hold of, imperceptibly emptied her of power. But the others coming and admiring her beauty, named her Eve, and falling in love with her, begat sons by her, whom they also declare to be the angels. But their mother (Sophia) cunningly devised a scheme to seduce Eve and Adam, by means of the serpent, to transgress the command of Ialdabaoth. Eve listened to this as if it had proceeded from a son of God, and yielded an easy belief. She also persuaded Adam to eat of the tree regarding which God had said that they should not eat of it. They then declare that, on their thus eating, they attained to the knowledge of that power which is above all, and departed from those who had created them. When Prunicus perceived that the powers were thus baffled by their own creature, she greatly rejoiced, and again cried out, that since the father was incorruptible, he (Ialdabaoth) who formerly called himself the father was a liar; and that, while Anthropos and the first woman (the Spirit) existed previously, this one (Eve) sinned by committing adultery. 1.30.8. Ialdabaoth, however, through that oblivion in which he was involved, and not paying any regard to these things, cast Adam and Eve out of Paradise, because they had transgressed his commandment. For he had a desire to beget sons by Eve, but did not accomplish his wish, because his mother opposed him in every point, and secretly emptied Adam and Eve of the light with which they had been sprinkled, in order that that spirit which proceeded from the supreme power might participate neither in the curse nor opprobrium [caused by transgression]. They also teach that, thus being emptied of the divine substance, they were cursed by him, and cast down from heaven to this world. But the serpent also, who was acting against the father, was cast down by him into this lower world; he reduced, however, under his power the angels here, and begat six sons, he himself forming the seventh person, after the example of that Hebdomad which surrounds the father. They further declare that these are the seven mundane demons, who always oppose and resist the human race, because it was on their account that their father was cast down to this lower world. 1.30.9. Adam and Eve previously had light, and clear, and as it were spiritual bodies, such as they were at their creation; but when they came to this world, these changed into bodies more opaque, and gross, and sluggish. Their soul also was feeble and languid, inasmuch as they had received from their creator a merely mundane inspiration. This continued until Prunicus, moved with compassion towards them, restored to them the sweet savour of the besprinkling of light, by means of which they came to a remembrance of themselves, and knew that they were naked, as well as that the body was a material substance, and thus recognised that they bore death about with them. They thereupon became patient, knowing that only for a time they would be enveloped in the body. They also found out food, through the guidance of Sophia; and when they were satisfied, they had carnal knowledge of each other, and begat Cain, whom the serpent, that had been cast down along with his sons, immediately laid hold of and destroyed by filling him with mundane oblivion, and urging into folly and audacity, so that, by slaying his brother Abel, he was the first to bring to light envy and death. After these, they affirm that, by the forethought of Prunicus, Seth was begotten, and then Norea, from whom they represent all the rest of mankind as being descended. They were urged on to all kinds of wickedness by the inferior Hebdomad, and to apostasy, idolatry, and a general contempt for everything by the superior holy Hebdomad, since the mother was always secretly opposed to them, and carefully preserved what was peculiarly her own, that is, the besprinkling of light. They maintain, moreover, that the holy Hebdomad is the seven stars which they call planets; and they affirm that the serpent cast down has two names, Michael and Samael. 1.30.10. Ialdabaoth, again, being incensed with men, because they did not worship or honour him as father and God, sent forth a deluge upon them, that he might at once destroy them all. But Sophia opposed him in this point also, and Noah and his family were saved in the ark by means of the besprinkling of that light which proceeded from her, and through it the world was again filled with mankind. Ialdabaoth himself chose a certain man named Abraham from among these, and made a covet with him, to the effect that, if his seed continued to serve him, he would give to them the earth for an inheritance. Afterwards, by means of Moses, he brought forth Abraham's descendants from Egypt, and gave them the law, and made them the Jews. Among that people he chose seven days, which they also call the holy Hebdomad. Each of these receives his own herald for the purpose of glorifying and proclaiming God; so that, when the rest hear these praises, they too may serve those who are announced as gods try the prophets. 1.30.11. Moreover, they distribute the prophets in the following manner: Moses, and Joshua the son of Nun, and Amos, and Habakkuk, belonged to Ialdabaoth; Samuel, and Nathan, and Jonah, and Micah, to Iao; Elijah, Joel, and Zechariah to Sabaoth; Isaiah, Ezekiel, Jeremiah, and Daniel, to Adohai; Tobias and Haggai to Eloi; Michaiah and Nahum to Oreus; Esdras and Zephaniah to Astanphaeus. Each one of these, then, glorifies his own father and God, and they maintain that Sophia, herself has also spoken many things through them regarding the first Anthropos (man), and concerning that Christ who is above, thus admonishing and reminding men of the incorruptible light, the first Anthropos, and of the descent of Christ. The [other] powers being terrified by these things, and marveiling at the novelty of those things which were announced by the prophets, Prunicus brought it about by means of Ialdabaoth (who knew not what he did), that emissions of two men took place, the one from the barren Elizabeth, and the other from the Virgin Mary. 1.30.12. And since she herself had no rest either in heaven or on earth, she invoked her mother to assist her in her distress. Upon this, her mother, the first woman, was moved with compassion towards her daughter, on her repentance, and begged from the first man that Christ should be sent to her assistance, who, being sent forth, descended to his sister, and to the besprinkling of light. When he recognised her (that is, the Sophia below), her brother descended to her, and announced his advent through means of John, and prepared the baptism of repentance, and adopted Jesus beforehand, in order that on Christ descending he might find a pure vessel, and that by the son of that Ialdabaoth the woman might be announced by Christ. They further declare that he descended through the seven heavens, having assumed the likeness of their sons, and gradually emptied them of their power. For they maintain that the whole besprinkling of light rushed to him, and that Christ, descending to this world, first clothed his sister Sophia [with it], and that then both exulted in the mutual refreshment they felt in each other's society: this scene they describe as relating to bridegroom and bride. But Jesus, inasmuch as he was begotten of the Virgin through the agency of God, was wiser, purer, and more righteous than all other men: Christ united to Sophia descended into him, and thus Jesus Christ was produced. 1.30.13. They affirm that many of his disciples were not aware of the descent of Christ into him; but that, when Christ did descend on Jesus, he then began to work miracles, and heal, and announce the unknown Father, and openly to confess himself the son of the first man. The powers and the father of Jesus were angry at these proceedings, and laboured to destroy him; and when he was being led away for this purpose, they say that Christ himself, along with Sophia, departed from him into the state of an incorruptible AEon, while Jesus was crucified. Christ, however, was not forgetful of his Jesus, but sent down a certain energy into him from above, which raised him up again in the body, which they call both animal and spiritual; for he sent the mundane parts back again into the world. When his disciples saw that he had risen, they did not recognise him--no, not even Jesus himself, by whom he rose again from the dead. And they assert that this very great error prevailed among his disciples, that they imagined he had risen in a mundane body, not knowing that "flesh and blood do not attain to the kingdom of God." 1.30.14. They strove to establish the descent and ascent of Christ, by the fact that neither before his baptism, nor after his resurrection from the dead, do his disciples state that he did any mighty works, not being aware that Jesus was united to Christ, and the incorruptible AEon to the Hebdomad; and they declare his mundane body to be of the same nature as that of animals. But after his resurrection he tarried [on earth] eighteen months; and knowledge descending into him from above, he taught what was clear. He instructed a few of his disciples, whom he knew to be capable of understanding so great mysteries, in these things, and was then received up into heaven, Christ sitting down at the right hand of his father Ialdabaoth, that he may receive to himself the souls of those who have known them, after they have laid aside their mundane flesh, thus enriching himself without the knowledge or perception of his father; so that, in proportion as Jesus enriches himself with holy souls, to such an extent does his father suffer loss and is diminished, being emptied of his own power by these souls. For he will not now possess holy souls to send them down again into the world, except those only which are of his substance, that is, those into which he has breathed. But the consummation [of all things] will take place, when the whole besprinkling of the spirit of light is gathered together, and is carried off to form an incorruptible AEon. 2.22.5. They, however, that they may establish their false opinion regarding that which is written, "to proclaim the acceptable year of the Lord," maintain that He preached for one year only, and then suffered in the twelfth month. [In speaking thus], they are forgetful to their own disadvantage, destroying His whole work, and robbing Him of that age which is both more necessary and more honourable than any other; that more advanced age, I mean, during which also as a teacher He excelled all others. For how could He have had disciples, if He did not teach? And how could He have taught, unless He had reached the age of a Master? For when He came to be baptized, He had not yet completed His thirtieth year, but was beginning to be about thirty years of age (for thus Luke, who has mentioned His years, has expressed it: "Now Jesus was, as it were, beginning to be thirty years old," when He came to receive baptism); and, [according to these men,] He preached only one year reckoning from His baptism. On completing His thirtieth year He suffered, being in fact still a young man, and who had by no means attained to advanced age. Now, that the first stage of early life embraces thirty years, and that this extends onwards to the fortieth year, every one will admit; but from the fortieth and fiftieth year a man begins to decline towards old age, which our Lord possessed while He still fulfilled the office of a Teacher, even as the Gospel and all the elders testify; those who were conversant in Asia with John, the disciple of the Lord, [affirming] that John conveyed to them that information. And he remained among them up to the times of Trajan. Some of them, moreover, saw not only John, but the other apostles also, and heard the very same account from them, and bear testimony as to the [validity of] the statement. Whom then should we rather believe? Whether such men as these, or Ptolemaeus, who never saw the apostles, and who never even in his dreams attained to the slightest trace of an apostle? 3.1.1. WE have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith. For it is unlawful to assert that they preached before they possessed "perfect knowledge," as some do even venture to say, boasting themselves as improvers of the apostles. For, after our Lord rose from the dead, [the apostles] were invested with power from on high when the Holy Spirit came down [upon them], were filled from all [His gifts], and had perfect knowledge: they departed to the ends of the earth, preaching the glad tidings of the good things [sent] from God to us, and proclaiming the peace of heaven to men, who indeed do all equally and individually possess the Gospel of God. Matthew also issued a written Gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church. After their departure, Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter. Luke also, the companion of Paul, recorded in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord, who also had leaned upon His breast, did himself publish a Gospel during his residence at Ephesus in Asia. 3.3.1. It is within the power of all, therefore, in every Church, who may wish to see the truth, to contemplate clearly the tradition of the apostles manifested throughout the whole world; and we are in a position to reckon up those who were by the apostles instituted bishops in the Churches, and [to demonstrate] the succession of these men to our own times; those who neither taught nor knew of anything like what these [heretics] rave about. For if the apostles had known hidden mysteries, which they were in the habit of imparting to "the perfect" apart and privily from the rest, they would have delivered them especially to those to whom they were also committing the Churches themselves. For they were desirous that these men should be very perfect and blameless in all things, whom also they were leaving behind as their successors, delivering up their own place of government to these men; which men, if they discharged their functions honestly, would be a great boon [to the Church], but if they should fall away, the direst calamity. 3.3.4. But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna, whom I also saw in my early youth, for he tarried [on earth] a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, departed this life, having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time,--a man who was of much greater weight, and a more stedfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics. He it was who, coming to Rome in the time of Anicetus caused many to turn away from the aforesaid heretics to the Church of God, proclaiming that he had received this one and sole truth from the apostles,--that, namely, which is handed down by the Church. There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, "Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within." And Polycarp himself replied to Marcion, who met him on one occasion, and said, "Dost thou know me?" "I do know thee, the first-born of Satan." Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, "A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself." There is also a very powerful Epistle of Polycarp written to the Philippians, from which those who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth. Then, again, the Church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles. 3.9.2. Then again Matthew, when speaking of the angel, says, "The angel of the Lord appeared to Joseph in sleep." of what Lord he does himself interpret: "That it may be fulfilled which was spoken of the Lord by the prophet, Out of Egypt have I called my son." "Behold, a virgin shall conceive, and shall bring forth a son, and they shall call his name Emmanuel; which is, being interpreted, God with us." David likewise speaks of Him who, from the virgin, is Emmanuel: "Turn not away the face of Thine anointed. The LORD hath sworn a truth to David, and will not turn from him. of the fruit of thy body will I set upon thy seat." And again: "In Judea is God known; His place has been made in peace, and His dwelling in Zion." Therefore there is one and the same God, who was proclaimed by the prophets and announced by the Gospel; and His Son, who was of the fruit of David's body, that is, of the virgin of [the house of] David, and Emmanuel; whose star also Balaam thus prophesied: "There shall come a star out of Jacob, and a leader shall rise in Israel." But Matthew says that the Magi, coming from the east, exclaimed "For we have seen His star in the east, and are come to worship Him;" and that, having been led by the star into the house of Jacob to Emmanuel, they showed, by these gifts which they offered, who it was that was worshipped; myrrh, because it was He who should die and be buried for the mortal human met; gold, because He was a King, "of whose kingdom is no end;" and frankincense, because He was God, who also "was made known in Judea," and was "declared to those who sought Him not." 3.10.5. Wherefore also Mark, the interpreter and follower of Peter, does thus commence his Gospel narrative: "The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets, Behold, I send My messenger before Thy face, which shall prepare Thy way. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make the paths straight before our God." Plainly does the commencement of the Gospel quote the words of the holy prophets, and point out Him at once, whom they confessed as God and Lord; Him, the Father of our Lord Jesus Christ, who had also made promise to Him, that He would send His messenger before His face, who was John, crying in the wilderness, in "the spirit and power of Elias,""Prepare ye the way of me Lord, make straight paths before our God." For the prophets did not announce one and mother God, but one and the same; under rations aspects, however, and many titles. For varied and rich in attribute is the Father, as I have already shown in the book preceding this; and I shall show [the same truth] from the prophets themselves in the further course of this work. Also, towards the conclusion of his Gospel, Mark says: "So then, after the Lord Jesus had spoken to them, He was received up into heaven, and sitteth on the right hand of God; " confirming what had been spoken by the prophet: "The LORD said to my Lord, Sit Thou on My right hand, until I make Thy foes Thy footstool." Thus God and the Father are truly one and the same; He who was announced by the prophets, and handed down by the true Gospel; whom we Christians worship and love with the whole heart, as the Maker of heaven and earth, and of all things therein. 3.11.1. John, the disciple of the Lord, preaches this faith, and seeks, by the proclamation of the Gospel, to remove that error which by Cerinthus had been disseminated among men, and a long time previously by those termed Nicolaitans, who are an offset of that "knowledge" falsely so called, that he might confound them, and persuade them that there is but one God, who made all things by His Word; and not, as they allege, that the Creator was one, but the Father of the Lord another; and that the Son of the Creator was, forsooth, one, but the Christ from above another, who also continued impossible, descending upon Jesus, the Son of the Creator, and flew back again into His Pleroma; and that Monogenes was the beginning, but Logos was the true son of Monogenes; and that this creation to which we belong was not made by the primary God, but by some power lying far below Him, and shut off from communion with the things invisible and ineffable. The disciple of the Lord therefore desiring to put an end to all such doctrines, and to establish the rule of truth in the Church, that there is one Almighty God, who made all things by His Word, both visible and invisible; showing at the same time, that by the Word, through whom God made the creation, He also bestowed salvation on the men included in the creation; thus commenced His teaching in the Gospel: "In the beginning was the Word, and the Word was with God, and the WOrd was God. The same was in the beginning with God. All things were made by Him, and without Him was nothing made. What was made was life in Him, and the life was the light of men. And the light shineth in darkness, and the darkness comprehended it not." "All things," he says, "were made by Him;" therefore in "all things" this creation of ours is [included], for we cannot concede to these men that [the words] "all things" are spoken in reference to those within their Pleroma. For if their Pleroma do indeed contain these, this creation, as being such, is not outside, as I have demonstrated in the preceding book; but if they are outside the Pleroma, which indeed appeared impossible, it follows, in that case, that their Pleroma cannot be "all things:" therefore this vast creation is not outside [the Pleroma]. 3.11.4. And that we may not have to ask, of what God was the Word made flesh ? he does himself previously teach us, saying, "There was a man sent from God, whose name was John. The same came as a witness, that he might bear witness of that Light. He was not that Light, but [came] that he might testify of the Light." By what God, then, was John, the forerunner, who testifies of the Light, sent [into the world]? Truly it was by Him, of whom Gabriel is the angel, who also announced the glad tidings of his birth: [that God] who also had promised by the prophets that He would send His messenger before the face of His Son, who should prepare His way, that is, that he should bear witness of that Light in the spirit and power of Elias. But, again, of what God was Elias the servant and the prophet? of Him who made heaven and earth, as he does himself confess. John, therefore, having been sent by the founder and maker of this world, how could he testify of that Light, which came down from things unspeakable and invisible? For all the heretics have decided that the Demiurge was ignorant of that Power above him, whose witness and herald John is found to be. Wherefore the Lord said that He deemed him "more than a prophet." For all the other prophets preached the advent of the paternal Light, and desired to be worthy of seeing Him whom they preached; but John did both announce [the advent] beforehand, in a like manner as did the others, and actually saw Him when He came, and pointed Him out, and persuaded many to believe on Him, so that he did himself hold the place of both prophet and apostle. For this is to be more than a prophet, because, "first apostles, secondarily prophets; " but all things from one and the same God Himself. 3.16.3. Paul, when writing to the Romans, has explained this very point: "Paul, an apostle of Jesus Christ, predestinated unto the Gospel of God, which He had promised by His prophets in the holy Scriptures, concerning His Son, who was made to Him of the seed of David according to the flesh, who was predestinated the Son of God with power through the Spirit of holiness, by the resurrection from the dead of our Lord Jesus Christ." And again, writing to the Romans about Israel, he says: "Whose are the fathers, and from whom is Christ according to the flesh, who is God over all, blessed for ever." And again, in his Epistle to the Galatians, he says: "But when the fulness of time had come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption; " plainly indicating one God, who did by the prophets make promise of the Son, and one Jesus Christ our Lord, who was of the seed of David according to His birth from Mary; and that Jesus Christ was appointed the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, as being the first begotten in all the creation; the Son of God being made the Son of man, that through Him we may receive the adoption,--humanity sustaining, and receiving, and embracing the Son of God. Wherefore Mark also says: "The beginning of the Gospel of Jesus Christ, the Son of God; as it is written in the prophets." Knowing one and the same Son of God, Jesus Christ, who was announced by the prophets, who from the fruit of David's body was Emmanuel, "'the messenger of great counsel of the Father;" through whom God caused the day-spring and the Just One to arise to the house of David, and raised up for him an horn of salvation, "and established a testimony in Jacob;" as David says when discoursing on the causes of His birth: "And He appointed a law in Israel, that another generation might know [Him,] the children which should he born from these, and they arising shall themselves declare to their children, so that they might set their hope in God, and seek after His commandments." And again, the angel said, when bringing good tidings to Mary: "He shall he great, and shall be called the Son of the Highest; and the Lord shall give unto Him the throne of His father David;" acknowledging that He who is the Son of the Highest, the same is Himself also the Son of David. And David, knowing by the Spirit the dispensation of the advent of this Person, by which He is supreme over all the living and dead, confessed Him as Lord, sitting on the right hand of the Most High Father. 4.33.2. Moreover, he shall also examine the doctrine of Marcion, [inquiring] how he holds that there are two gods, separated from each other by an infinite distance. Or how can he be good who draws away men that do not belong to him from him who made them, and calls them into his own kingdom? And why is his goodness, which does not save all [thus], defective? Also, why does he, indeed, seem to be good as respects men, but most unjust with regard to him who made men, inasmuch as he deprives him of his possessions? Moreover, how could the Lord, with any justice, if He belonged to another father, have acknowledged the bread to be His body, while He took it from that creation to which we belong, and affirmed the mixed cup to be His blood? And why did He acknowledge Himself to be the Son of man, if He had not gone through that birth which belongs to a human being? How, too, could He forgive us those sins for which we are answerable to our Maker and God? And how, again, supposing that He was not flesh, but was a man merely in appearance, could He have been crucified, and could blood and water have issued from His pierced side? What body, moreover, was it that those who buried Him consigned to the tomb? And what was that which rose again from the dead? Hate to me that man as Hades' gates, Who one thing thinks, while he another states. [This spiritual man] shall also judge the vain speeches of the perverse Gnostics, by showing that they are the disciples of Simon Magus. 4.33.7. He shall also judge those who give rise to schisms, who are destitute of the love of God, and who look to their own special advantage rather than to the unity of the Church; and who for trifling reasons, or any kind of reason which occurs to them, cut in pieces and divide the great and glorious body of Christ, and so far as in them lies, [positively] destroy it,--men who prate of peace while they give rise to war, and do in truth strain out a gnat, but swallow a camel. For no reformation of so great importance can be effected by them, as will compensate for the mischief arising from their schism. He shall also judge all those who are beyond the pale of the truth, that is, who are outside the Church; but he himself shall be judged by no one. For to him all things are consistent: he has a full faith in one God Almighty, of whom are all things; and in the Son of God, Jesus Christ our Lord, by whom are all things, and in the dispensations connected with Him, by means of which the Son of God became man; and a firm belief in the Spirit of God, who furnishes us with a knowledge of the truth, and has set forth the dispensations of the Father and the Son, in virtue of which He dwells with every generation of men, according to the will of the Father. 5.30.1. Such, then, being the state of the case, and this number being found in all the most approved and ancient copies [of the Apocalypse], and those men who saw John face to face bearing their testimony [to it]; while reason also leads us to conclude that the number of the name of the beast, [if reckoned] according to the Greek mode of calculation by the [value of] the letters contained in it, will amount to six hundred and sixty and six; that is, the number of tens shall be equal to that of the hundreds, and the number of hundreds equal to that of the units (for that number which [expresses] the digit six being adhered to throughout, indicates the recapitulations of that apostasy, taken in its full extent, which occurred at the beginning, during the intermediate periods, and which shall take place at the end),--I do not know how it is that some have erred following the ordinary mode of speech, and have vitiated the middle number in the name, deducting the amount of fifty from it, so that instead of six decads they will have it that there is but one. [I am inclined to think that this occurred through the fault of the copyists, as is wont to happen, since numbers also are expressed by letters; so that the Greek letter which expresses the number sixty was easily expanded into the letter Iota of the Greeks.] Others then received this reading without examination; some in their simplicity, and upon their own responsibility, making use of this number expressing one decad; while some, in their inexperience, have ventured to seek out a name which should contain the erroneous and spurious number. Now, as regards those who have done this in simplicity, and without evil intent, we are at liberty to assume that pardon will be granted them by God. But as for those who, for the sake of vainglory, lay it down for certain that names containing the spurious number are to be accepted, and affirm that this name, hit upon by themselves, is that of him who is to come; such persons shall not come forth without loss, because they have led into error both themselves and those who confided in them. Now, in the first place, it is loss to wander from the truth, and to imagine that as being the case which is not; then again, as there shall be no light punishment [inflicted] upon him who either adds or subtracts anything from the Scripture, under that such a person must necessarily fall. Moreover, another danger, by no means trifling, shall overtake those who falsely presume that they know the name of Antichrist. For if these men assume one [number], when this [Antichrist] shall come having another, they will be easily led away by him, as supposing him not to be the expected one, who must be guarded against. 5.30.3. It is therefore more certain, and less hazardous, to await the fulfilment of the prophecy, than to be making surmises, and casting about for any names that may present themselves, inasmuch as many names can be found possessing the number mentioned; and the same question will, after all, remain unsolved. For if there are many names found possessing this number, it will be asked which among them shall the coming man bear. It is not through a want of names containing the number of that name that I say this, but on account of the fear of God, and zeal for the truth: for the name Evanthas (EUANQAS) contains the required number, but I make no allegation regarding it. Then also Lateinos (LATEINOS) has the number six hundred and sixty-six; and it is a very probable [solution], this being the name of the last kingdom [of the four seen by Daniel]. For the Latins are they who at present bear rule: I will not, however, make any boast over this [coincidence]. Teitan too, (TEITAN, the first syllable being written with the two Greek vowels e and i), among all the names which are found among us, is rather worthy of credit. For it has in itself the predicted number, and is composed of six letters, each syllable containing three letters; and [the word itself] is ancient, and removed from ordinary use; for among our kings we find none bearing this name Titan, nor have any of the idols which are worshipped in public among the Greeks and barbarians this appellation. Among many persons, too, this name is accounted divine, so that even the sun is termed "Titan" by those who do now possess [the rule]. This word, too, contains a certain outward appearance of vengeance, and of one inflicting merited punishment because he (Antichrist) pretends that he vindicates the oppressed. And besides this, it is an ancient name, one worthy of credit, of royal dignity, and still further, a name belonging to a tyrant. Inasmuch, then, as this name "Titan" has so much to recommend it, there is a strong degree of probability, that from among the many [names suggested], we infer, that perchance he who is to come shall be called "Titan." We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For that was seen no very long time since, but almost in our day, towards the end of Domitian's reign. 5.30.4. But he indicates the number of the name now, that when this man comes we may avoid him, being aware who he is: the name, however, is suppressed, because it is not worthy of being proclaimed by the Holy Spirit. For if it had been declared by Him, he (Antichrist) might perhaps continue for a long period. But now as "he was, and is not, and shall ascend out of the abyss, and goes into perdition," as one who has no existence; so neither has his name been declared, for the name of that which does not exist is not proclaimed. But when this Antichrist shall have devastated all things in this world, he will reign for three years and six months, and sit in the temple at Jerusalem; and then the Lord will come from heaven in the clouds, in the glory of the Father, sending this man and those who follow him into the lake of fire; but bringing in for the righteous the times of the kingdom, that is, the rest, the hallowed seventh day; and restoring to Abraham the promised inheritance, in which kingdom the Lord declared, that "many coming from the east and from the west should sit down with Abraham, Isaac, and Jacob." 5.33.3. The blessing of Isaac with which he blessed his younger son Jacob has the same meaning, when he says, "Behold, the smell of my son is as the smell of a full field which the Lord has blessed." But "the field is the world." And therefore he added, "God give to thee of the dew of heaven, and of the fatness of the earth, plenty of corn and wine. And let the nations serve thee, and kings bow down to thee; and be thou lord over thy brother, and thy father's sons shall bow down to thee: cursed shall be he who shall curse thee, and blessed shall be he who shall bless thee." If any one, then, does not accept these things as referring to the appointed kingdom, he must fall into much contradiction and contrariety, as is the case with the Jews, who are involved in absolute perplexity. For not only did not the nations in this life serve this Jacob; but even after he had received the blessing, he himself going forth [from his home], served his uncle Laban the Syrian for twenty years; and not only was he not made lord of his brother, but he did himself bow down before his brother Esau, upon his return from Mesopotamia to his father, and offered many gifts to him. Moreover, in what way did he inherit much corn and wine here, he who emigrated to Egypt because of the famine which possessed the land in which he was dwelling, and became Subject to Pharaoh, who was then ruling over Egypt? The predicted blessing, therefore, belongs unquestionably to the times of the kingdom, when the righteous shall bear rule upon their rising from the dead; when also the creation, having been renovated and set free, shall fructify with an abundance of all kinds of food, from the dew of heaven, and from the fertility of the earth: as the elders who saw John, the disciple of the Lord, related that they had heard from him how the Lord used to teach in regard to these times, and say: The days will come, in which vines shall grow, each having ten thousand branches, and in each branch ten thousand twigs, and in each true twig ten thousand shoots, and in each one of the shoots ten thousand dusters, and on every one of the clusters ten thousand grapes, and every grape when pressed will give five and twenty metretes of wine. And when any one of the saints shall lay hold of a cluster, another shall cry out, "I am a better cluster, take me; bless the Lord through me." In like manner [the Lord declared] that a grain of wheat would produce ten thousand ears, and that every ear should have ten thousand grains, and every grain would yield ten pounds (quinque bilibres) of clear, pure, fine flour; and that all other fruit-bearing trees, and seeds and grass, would produce in similar proportions (secundum congruentiam iis consequentem); and that all animals feeding [only] on the productions of the earth, should [in those days] become peaceful and harmonious among each other, and be in perfect subjection to man. 5.33.4. And these things are bone witness to in writing by Papias, the hearer of John, and a companion of Polycarp, in his fourth book; for there were five books compiled (suntetagmena) by him. And he says in addition, "Now these things are credible to believers." And he says that, "when the traitor Judas did not give credit to them, and put the question, 'How then can things about to bring forth so abundantly be wrought by the Lord?' the Lord declared, 'They who shall come to these [times] shall see.'" When prophesying of these times, therefore, Esaias says: "The wolf also shall feed with the lamb, and the leopard shall take his rest with the kid; the calf also, and the bull, and the lion shall eat together; and a little boy shall lead them. The ox and the bear shall feed together, and their young ones shall agree together; and the lion shall eat straw as well as the ox. And the infant boy shall thrust his hand into the asp's den, into the nest also of the adder's brood; and they shall do no harm, nor have power to hurt anything in my holy mountain." And again he says, in recapitulation, "Wolves and lambs shall then browse together, and the lion shall eat straw like the ox, and the serpent earth as if it were bread; and they shall neither hurt nor annoy anything in my holy mountain, saith the Lord." I am quite aware that some persons endeavour to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is [true] now with regard to some men coming from various nations to the harmony of the faith, nevertheless in the resurrection of the just [the words shall also apply] to those animals mentioned. For God is non in all things. And it is right that when the creation is restored, all the animals should obey and be in subjection to man, and revert to the food originally given by God (for they had been originally subjected in obedience to Adam), that is, the productions of the earth. But some other occasion, and not the present, is [to be sought] for showing that the lion shall [then] feed on straw. And this indicates the large size and rich quality of the fruits. For if that animal, the lion, feeds upon straw [at that period], of what a quality must the wheat itself be whose straw shall serve as suitable food for lions?

280. Irenaeus, Demonstration of The Apostolic Teaching, 1, 41, 49, 6, 89, 98, 36 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74

281. Maximus of Tyre, Dialexeis, 41.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •john of stobi (stobaeus) Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 133

282. Anon., Acts of Philip, 125-126, 129, 131-132, 14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 760

283. Anon., Acts of Peter, 2.1, 2.3-2.4, 4.1, 5.13-5.31, 6.4, 6.35-6.36 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •john (apostle) Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 209, 217

284. Anon., Acts of Paul, 3.5, 3.7, 3.25, 4.15-4.16, 5.1-5.6, 9.16-9.21, 14.1-14.7 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom, biblical exegesis •john (apostle) Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 214; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74

285. Anon., Acts of John, 23.1, 23.2, 23.3, 23.4, 23.5, 24.7, 24.8, 30.6, 30.7, 31, 31.3, 32.1, 33, 34, 35, 36, 37.1-39.1, 40.1, 42, 42.1, 42.2, 42.3, 43, 44, 45, 46, 47, 47.4, 52.1, 52.2, 52.3, 55, 56, 58, 59, 63, 63.1, 63.2, 64, 64.3, 64.4, 64.5, 64.6, 64.7, 64.8, 65, 66, 67, 68, 69, 70, 70.1, 70.2, 71, 71.1, 71.2, 71.3, 72, 73, 74, 75, 76, 76.12, 76.13, 76.14, 76.15, 77, 78, 78.2, 79, 80, 80.1-83.1, 81, 82, 83, 83.2, 83.3, 83.4, 84, 85, 85.1-86.5, 86, 93 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 78

286. Palestinian Talmud, Megillah, 3.3 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 250

287. Lucian, The Lover of Lies, 12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •elizabeth (mother of john the baptist) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 291

288. Galen, That The Qualities of The Mind Depend On The Temperament of The Body, 71 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •chrysostom, john Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 12, 13

289. Galen, On The Doctrines of Hippocrates And Plato, 4.2.8, 4.2.14-4.2.18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •rist, john Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 44

290. Hippolytus, On The Antichrist, 61 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •chrysostom, john Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 226

291. Anon., Sifra, ahare mot 13 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 134

292. Tertullian, On Baptism, 4.3, 10.5-10.6, 11.4, 16.2, 19.1, 19.3, 20.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 899, 954, 962, 1685

293. Tertullian, Apology, 18.29-18.30, 42.2.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom, •john chrysostom •stambaugh, john e. Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 92; Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 134; Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 21

39. I shall at once go on, then, to exhibit the peculiarities of the Christian society, that, as I have refuted the evil charged against it, I may point out its positive good. We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications. This violence God delights in. We pray, too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation. We assemble to read our sacred writings, if any peculiarity of the times makes either forewarning or reminiscence needful. However it be in that respect, with the sacred words we nourish our faith, we animate our hope, we make our confidence more steadfast; and no less by inculcations of God's precepts we confirm good habits. In the same place also exhortations are made, rebukes and sacred censures are administered. For with a great gravity is the work of judging carried on among us, as befits those who feel assured that they are in the sight of God; and you have the most notable example of judgment to come when any one has sinned so grievously as to require his severance from us in prayer, in the congregation and in all sacred intercourse. The tried men of our elders preside over us, obtaining that honour not by purchase, but by established character. There is no buying and selling of any sort in the things of God. Though we have our treasure chest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day, if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary. These gifts are, as it were, piety's deposit fund. For they are not taken thence and spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happen to be any in the mines, or banished to the islands, or shut up in the prisons, for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession. But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See, they say, how they love one another, for themselves are animated by mutual hatred; how they are ready even to die for one another, for they themselves will sooner put to death. And they are angry with us, too, because we call each other brethren; for no other reason, as I think, than because among themselves names of consanguinity are assumed in mere pretence of affection. But we are your brethren as well, by the law of our common mother nature, though you are hardly men, because brothers so unkind. At the same time, how much more fittingly they are called and counted brothers who have been led to the knowledge of God as their common Father, who have drunk in one spirit of holiness, who from the same womb of a common ignorance have agonized into the same light of truth! But on this very account, perhaps, we are regarded as having less claim to be held true brothers, that no tragedy makes a noise about our brotherhood, or that the family possessions, which generally destroy brotherhood among you, create fraternal bonds among us. One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us but our wives. We give up our community where it is practised alone by others, who not only take possession of the wives of their friends, but most tolerantly also accommodate their friends with theirs, following the example, I believe, of those wise men of ancient times, the Greek Socrates and the Roman Cato, who shared with their friends the wives whom they had married, it seems for the sake of progeny both to themselves and to others; whether in this acting against their partners' wishes, I am not able to say. Why should they have any care over their chastity, when their husbands so readily bestowed it away? O noble example of Attic wisdom, of Roman gravity - the philosopher and the censor playing pimps! What wonder if that great love of Christians towards one another is desecrated by you! For you abuse also our humble feasts, on the ground that they are extravagant as well as infamously wicked. To us, it seems, applies the saying of Diogenes: The people of Megara feast as though they were going to die on the morrow; they build as though they were never to die! But one sees more readily the mote in another's eye than the beam in his own. Why, the very air is soured with the eructations of so many tribes, and curi, and decuri . The Salii cannot have their feast without going into debt; you must get the accountants to tell you what the tenths of Hercules and the sacrificial banquets cost; the choicest cook is appointed for the Apaturia, the Dionysia, the Attic mysteries; the smoke from the banquet of Serapis will call out the firemen. Yet about the modest supper-room of the Christians alone a great ado is made. Our feast explains itself by its name. The Greeks call it agapè, i.e., affection. Whatever it costs, our outlay in the name of piety is gain, since with the good things of the feast we benefit the needy; not as it is with you, do parasites aspire to the glory of satisfying their licentious propensities, selling themselves for a belly-feast to all disgraceful treatment - but as it is with God himself, a peculiar respect is shown to the lowly. If the object of our feast be good, in the light of that consider its further regulations. As it is an act of religious service, it permits no vileness or immodesty. The participants, before reclining, taste first of prayer to God. As much is eaten as satisfies the cravings of hunger; as much is drunk as befits the chaste. They say it is enough, as those who remember that even during the night they have to worship God; they talk as those who know that the Lord is one of their auditors. After manual ablution, and the bringing in of lights, each is asked to stand forth and sing, as he can, a hymn to God, either one from the holy Scriptures or one of his own composing - a proof of the measure of our drinking. As the feast commenced with prayer, so with prayer it is closed. We go from it, not like troops of mischief-doers, nor bands of vagabonds, nor to break out into licentious acts, but to have as much care of our modesty and chastity as if we had been at a school of virtue rather than a banquet. Give the congregation of the Christians its due, and hold it unlawful, if it is like assemblies of the illicit sort: by all means let it be condemned, if any complaint can be validly laid against it, such as lies against secret factions. But who has ever suffered harm from our assemblies? We are in our congregations just what we are when separated from each other; we are as a community what we are individuals; we injure nobody, we trouble nobody. When the upright, when the virtuous meet together, when the pious, when the pure assemble in congregation, you ought not to call that a faction, but a curia- [i.e., the court of God.]

294. Tertullian, Against The Valentinians, 27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •john, evangelist/son of zebedee Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 234

295. Tertullian, Against Marcion, 3.11, 3.20, 4.1, 4.36, 4.40 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •john, first letter of •john chrysostom, biblical exegesis •jesus christ, identity of, john, gospel of, origens commentary on Found in books: Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 66; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 184

3.11. All these illusions of an imaginary corporeity in (his) Christ, Marcion adopted with this view, that his nativity also might not be furnished with any evidence from his human substance, and that thus the Christ of the Creator might be free to have assigned to Him all predictions which treated of Him as one capable of human birth, and therefore fleshly. But most foolishly did our Pontic heresiarch act in this too. As if it would not be more readily believed that flesh in the Divine Being should rather be unborn than untrue, this belief having in fact had the way mainly prepared for it by the Creator's angels when they conversed in flesh which was real, although unborn. For indeed the notorious Philumena persuaded Apelles and the other seceders from Marcion rather to believe that Christ did really carry about a body of flesh; not derived to Him, however, from birth, but one which He borrowed from the elements. Now, as Marcion was apprehensive that a belief of the fleshly body would also involve a belief of birth, undoubtedly He who seemed to be man was believed to be verily and indeed born. For a certain woman had exclaimed, Blessed is the womb that bare You, and the paps which You have sucked! Luke 11:27 And how else could they have said that His mother and His brethren were standing without? Luke 8:20 But we shall see more of this in the proper place. Surely, when He also proclaimed Himself as the Son of man, He, without doubt, confessed that He had been born. Now I would rather refer all these points to an examination of the gospel; but still, as I have already stated, if he, who seemed to be man, had by all means to pass as having been born, it was vain for him to suppose that faith in his nativity was to be perfected by the device of an imaginary flesh. For what advantage was there in that being not true which was held to be true, whether it were his flesh or his birth? Or if you should say, let human opinion go for nothing; you are then honouring your god under the shelter of a deception, since he knew himself to be something different from what he had made men to think of him. In that case you might possibly have assigned to him a putative nativity even, and so not have hung the question on this point. For silly women fancy themselves pregt sometimes, when they are corpulent either from their natural flux or from some other malady. And, no doubt, it had become his duty, since he had put on the mere mask of his substance, to act out from its earliest scene the play of his phantasy, lest he should have failed in his part at the beginning of the flesh. You have, of course, rejected the sham of a nativity, and have produced true flesh itself. And, no doubt, even the real nativity of a God is a most mean thing. Come then, wind up your cavils against the most sacred and reverend works of nature; inveigh against all that you are; destroy the origin of flesh and life; call the womb a sewer of the illustrious animal - in other words, the manufactory for the production of man; dilate on the impure and shameful tortures of parturition, and then on the filthy, troublesome, contemptible issues of the puerperal labour itself! But yet, after you have pulled all these things down to infamy, that you may affirm them to be unworthy of God, birth will not be worse for Him than death, infancy than the cross, punishment than nature, condemnation than the flesh. If Christ truly suffered all this, to be born was a less thing for Him. If Christ suffered evasively, as a phantom; evasively, too, might He have been born. Such are Marcion's chief arguments by which he makes out another Christ; and I think that we show plainly enough that they are utterly irrelevant, when we teach how much more truly consistent with God is the reality rather than the falsehood of that condition in which He manifested His Christ. Since He was the truth, He was flesh; since He was flesh, He was born. For the points which this heresy assaults are confirmed, when the means of the assault are destroyed. Therefore if He is to be considered in the flesh, because He was born; and born, because He is in the flesh, and because He is no phantom - it follows that He must be acknowledged as Himself the very Christ of the Creator, who was by the Creator's prophets foretold as about to come in the flesh, and by the process of human birth. 4.36. When He recommends perseverance and earnestness in prayer, He sets before us the parable of the judge who was compelled to listen to the widow, owing to the earnestness and importunity of her requests. Luke 18:1-8 He show us that it is God the judge whom we must importune with prayer, and not Himself, if He is not Himself the judge. But He added, that God would avenge His own elect. Luke 18:7-8 Since, then, He who judges will also Himself be the avenger, He proved that the Creator is on that account the specially good God, whom He represented as the avenger of His own elect, who cry day and night to Him. And yet, when He introduces to our view the Creator's temple, and describes two men worshipping therein with diverse feelings - the Pharisee in pride, the publican in humility - and shows us how they accordingly went down to their homes, one rejected, the other justified, Luke 18:10-14 He surely, by thus teaching us the proper discipline of prayer, has determined that that God must be prayed to from whom men were to receive this discipline of prayer- whether condemnatory of pride, or justifying in humility. I do not find from Christ any temple, any suppliants, any sentence (of approval or condemnation) belonging to any other god than the Creator. Him does He enjoin us to worship in humility, as the lifter-up of the humble, not in pride, because He brings down the proud. What other god has He manifested to me to receive my supplications? With what formula of worship, with what hope (shall I approach him?) I trow, none. For the prayer which He has taught us suits, as we have proved, none but the Creator. It is, of course, another matter if He does not wish to be prayed to, because He is the supremely and spontaneously good God! But who is this good God? There is, He says, none but one. Luke 18:19 It is not as if He had shown us that one of two gods was the supremely good; but He expressly asserts that there is one only good God, who is the only good, because He is the only God. Now, undoubtedly, He is the good God who sends rain on the just and on the unjust, and makes His sun to rise on the evil and on the good; Matthew 5:45 sustaining and nourishing and assisting even Marcionites themselves! When afterwards a certain man asked him, 'Good Master, what shall I do to inherit eternal life?' (Jesus) inquired whether he knew (that is, in other words, whether he kept) the commandments of the Creator, in order to testify that it was by the Creator's precepts that eternal life is acquired. Luke 18:18-20 Then, when he affirmed that from his youth up he had kept all the principal commandments, (Jesus) said to him: One thing you yet lack: sell all that you have, and give to the poor, and you shall have treasure in heaven; and come, follow me. Luke 18:21-22 Well now, Marcion, and all you who are companions in misery, and associates in hatred with that heretic, what will you dare say to this? Did Christ rescind the forementioned commandments: Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Honour your father and your mother? Or did He both keep them, and then add what was wanting to them? This very precept, however, about giving to the poor, was very largely diffused through the pages of the law and the prophets. This vainglorious observer of the commandments was therefore convicted of holding money in much higher estimation (than charity). This verity of the gospel then stands unimpaired: I am not come to destroy the law and the prophets, but rather to fulfil them. Matthew 5:17 He also dissipated other doubts, when He declared that the name of God and of the Good belonged to one and the same being, at whose disposal were also the everlasting life and the treasure in heaven and Himself too - whose commandments He both maintained and augmented with His own supplementary precepts. He may likewise be discovered in the following passage of Micah, saying: He has showed you, O man, what is good; and what does the Lord require of you, but to do justly, and to love mercy, and to be ready to follow the Lord your God? Now Christ is the man who tells us what is good, even the knowledge of the law. You know, says He, the commandments. To do justly- Sell all that you have; to love mercy - Give to the poor: and to be ready to walk with God - And come, says He, follow me. The Jewish nation was from its beginning so carefully divided into tribes and clans, and families and houses, that no man could very well have been ignorant of his descent - even from the recent assessments of Augustus, which were still probably extant at this time. But the Jesus of Marcion (although there could be no doubt of a person's having been born, who was seen to be a man), as being unborn, could not, of course, have possessed any public testimonial of his descent, but was to be regarded as one of that obscure class of whom nothing was in any way known. Why then did the blind man, on hearing that He was passing by, exclaim, Jesus, You Son of David, have mercy on me? Luke 18:38 unless he was considered, in no uncertain manner, to be the Son of David (in other words, to belong to David's family) through his mother and his brethren, who at some time or other had been made known to him by public notoriety? Those, however, who went before rebuked the blind man, that he should hold his peace. Luke 18:39 And properly enough; because he was very noisy, not because he was wrong about the son of David. Else you must show me, that those who rebuked him were aware that Jesus was not the Son of David, in order that they may be supposed to have had this reason for imposing silence on the blind man. But even if you could show me this, still (the blind man) would more readily have presumed that they were ignorant, than that the Lord could possibly have permitted an untrue exclamation about Himself. But the Lord stood patient. Luke 18:40 Yes; but not as confirming the error, for, on the contrary, He rather displayed the Creator. Surely He could not have first removed this man's blindness, in order that he might afterwards cease to regard Him as the Son of David! However, that you may not slander His patience, nor fasten on Him any charge of dissimulation, nor deny Him to be the Son of David, He very pointedly confirmed the exclamation of the blind man - both by the actual gift of healing, and by bearing testimony to his faith: Your faith, say Christ, has made you whole. Luke 18:42 What would you have the blind man's faith to have been? That Jesus was descended from that (alien) god (of Marcion), to subvert the Creator and overthrow the law and the prophets? That He was not the destined offshoot from the root of Jesse, and the fruit of David's loins, the restorer also of the blind? But I apprehend there were at that time no such stone-blind persons as Marcion, that an opinion like this could have constituted the faith of the blind man, and have induced him to confide in the mere name, of Jesus, the Son of David. He, who knew all this of Himself, and wished others to know it also, endowed the faith of this man - although it was already gifted with a better sight, and although it was in possession of the true light - with the external vision likewise, in order that we too might learn the rule of faith, and at the same time find its recompense. Whosoever wishes to see Jesus the Son of David must believe in Him; through the Virgin's birth. He who will not believe this will not hear from Him the salutation, Your faith has saved you. And so he will remain blind, falling into Antithesis after Antithesis, which mutually destroy each other, just as the blind man leads the blind down into the ditch. For (here is one of Marcion's Antitheses): whereas David in old time, in the capture of Sion, was offended by the blind who opposed his admission (into the stronghold) - in which respect (I should rather say) that they were a type of people equally blind, who in after-times would not admit Christ to be the son of David - so, on the contrary, Christ succoured the blind man, to show by this act that He was not David's son, and how different in disposition He was, kind to the blind, while David ordered them to be slain. If all this were so, why did Marcion allege that the blind man's faith was of so worthless a stamp? The fact is, the Son of David so acted, that the Antithesis must lose its point by its own absurdity. Those persons who offended David were blind, and the man who now presents himself as a suppliant to David's son is afflicted with the same infirmity. Therefore the Son of David was appeased with some sort of satisfaction by the blind man when He restored him to sight, and added His approval of the faith which had led him to believe the very truth, that he must win to his help the Son of David by earnest entreaty. But, after all, I suspect that it was the audacity (of the old Jebusites) which offended David, and not their malady. 4.40. In like manner does He also know the very time it behooved Him to suffer, since the law prefigures His passion. Accordingly, of all the festal days of the Jews He chose the passover. Luke 22:i In this Moses had declared that there was a sacred mystery: It is the Lord's passover. Leviticus 23:5 How earnestly, therefore, does He manifest the bent of His soul: With desire I have desired to eat this passover with you before I suffer. Luke 22:15 What a destroyer of the law was this, who actually longed to keep its passover! Could it be that He was so fond of Jewish lamb? But was it not because He had to be led like a lamb to the slaughter; and because, as a sheep before her shearers is dumb, so was He not to open His mouth, Isaiah 53:7 that He so profoundly wished to accomplish the symbol of His own redeeming blood? He might also have been betrayed by any stranger, did I not find that even here too He fulfilled a Psalm: He who ate bread with me has lifted up his heel against me. And without a price might He have been betrayed. For what need of a traitor was there in the case of one who offered Himself to the people openly, and might quite as easily have been captured by force as taken by treachery? This might no doubt have been well enough for another Christ, but would not have been suitable in One who was accomplishing prophecies. For it was written, The righteous one did they sell for silver. Amos 2:6 The very amount and the destination of the money, which on Judas' remorse was recalled from its first purpose of a fee, and appropriated to the purchase of a potter's field, as narrated in the Gospel of Matthew, were clearly foretold by Jeremiah: And they took the thirty pieces of silver, the price of Him who was valued and gave them for the potter's field. When He so earnestly expressed His desire to eat the passover, He considered it His own feast; for it would have been unworthy of God to desire to partake of what was not His own. Then, having taken the bread and given it to His disciples, He made it His own body, by saying, This is my body, that is, the figure of my body. A figure, however, there could not have been, unless there were first a veritable body. An empty thing, or phantom, is incapable of a figure. If, however, (as Marcion might say,) He pretended the bread was His body, because He lacked the truth of bodily substance, it follows that He must have given bread for us. It would contribute very well to the support of Marcion's theory of a phantom body, that bread should have been crucified! But why call His body bread, and not rather (some other edible thing, say) a melon, which Marcion must have had in lieu of a heart! He did not understand how ancient was this figure of the body of Christ, who said Himself by Jeremiah: I was like a lamb or an ox that is brought to the slaughter, and I knew not that they devised a device against me, saying, Let us cast the tree upon His bread, which means, of course, the cross upon His body. And thus, casting light, as He always did, upon the ancient prophecies, He declared plainly enough what He meant by the bread, when He called the bread His own body. He likewise, when mentioning the cup and making the new testament to be sealed in His blood, Luke 22:20 affirms the reality of His body. For no blood can belong to a body which is not a body of flesh. If any sort of body were presented to our view, which is not one of flesh, not being fleshly, it would not possess blood. Thus, from the evidence of the flesh, we get a proof of the body, and a proof of the flesh from the evidence of the blood. In order, however, that you may discover how anciently wine is used as a figure for blood, turn to Isaiah, who asks, Who is this that comes from Edom, from Bosor with garments dyed in red, so glorious in His apparel, in the greatness of his might? Why are your garments red, and your raiment as his who comes from the treading of the full winepress? The prophetic Spirit contemplates the Lord as if He were already on His way to His passion, clad in His fleshly nature; and as He was to suffer therein, He represents the bleeding condition of His flesh under the metaphor of garments dyed in red, as if reddened in the treading and crushing process of the wine-press, from which the labourers descend reddened with the wine-juice, like men stained in blood. Much more clearly still does the book of Genesis foretell this, when (in the blessing of Judah, out of whose tribe Christ was to come according to the flesh) it even then delineated Christ in the person of that patriarch, saying, He washed His garments in wine, and His clothes in the blood of grapes Genesis 49:11 - in His garments and clothes the prophecy pointed out his flesh, and His blood in the wine. Thus did He now consecrate His blood in wine, who then (by the patriarch) used the figure of wine to describe His blood.

296. Tertullian, Against The Jews, 8.18, 9.26-9.27 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom, •john chrysostom, biblical exegesis Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 92; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74

297. Lucian, The Dance, 59 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •john chrysostom Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 190

298. Apuleius, Apology, 25.26 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •chrysostom, john Found in books: Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 10

299. Hippolytus, Refutation of All Heresies, 9.8.3-9.8.4, 9.14.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •john, first letter of •john the apostle, gospel in hebrew Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 185; Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 133

300. Anon., Sifre Deuteronomy, 48 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom, denunciation of christian adoption of jewish practices Found in books: Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 69

48. (Devarim 11:22) "For if you

301. Hippolytus, Apostolic Tradition, 16, 35, 41, 20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 899

302. Sextus, Outlines of Pyrrhonism, 1.206, 1.215 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •john of stobi (stobaeus) •mill, john stuart Found in books: Bett, How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism (2019) 206; Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 293

303. Anon., Sifre Numbers, 14 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •by john the baptist, of blood Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1685

304. Lucian, Alexander The False Prophet, 23, 49 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 620

49. The constant increase in the number of visitors, the inadequacy of accommodation in the city, and the difficulty of finding provisions for consultants, led to his introducing what he called night oracles. He received the packets, slept upon them, in his own phrase, and gave answers which the God was supposed to send him in dreams. These were generally not lucid, but ambiguous and confused, especially when he came to packets sealed with exceptional care. He did not risk tampering with these, but wrote down any words that came into his head, the results obtained corresponding well enough to his conception of the oracular. There were regular interpreters in attendance, who made considerable sums out of the recipients by expounding and unriddling these oracles. This office contributed to his revenue, the interpreters paying him 250 pounds each. 49. The constant increase in the number of visitors, the inadequacy of accommodation in the city, and the difficulty of finding provisions for consultants led to his introducing what he called night oracles. He received the packets, slept upon them, in his own phrase, and gave answers which the God was supposed to send him in dreams. These were generally not lucid, but ambiguous and confused, especially when he came to packets sealed with exceptional care. He did not risk tampering with these but wrote down any words that came into his head, the results obtained corresponding well enough to his conception of the oracular. There were regular interpreters in attendance, who made considerable sums out of the recipients by expounding and unriddling these oracles. This office contributed to his revenue, the interpreters paying him 250 each.

305. Lucian, The Passing of Peregrinus, 11-13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 532

13. In some of the Asiatic cities, too, the Christian communities put themselves to the expense of sending deputations, with offers of sympathy, assistance, and legal advice. The activity of these people, in dealing with any matter that affects their community, is something extraordinary; they spare no trouble, no expense. Peregrine, all this time, was making quite an income on the strength of his bondage; money came pouring in. You see, these misguided creatures start with the general conviction that they are immortal for all time, which explains the contempt of death and voluntary self-devotion which are so common among them; and then it was impressed on them by their original lawgiver that they are all brothers, from the moment that they are converted, and deny the gods of Greece, and worship the crucified sage, and live after his laws. All this they take quite on trust, with the result that they despise all worldly goods alike, regarding them merely as common property. Now an adroit, unscrupulous fellow, who has seen the world, has only to get among these simple souls, and his fortune is pretty soon made; he plays with them. 13. In some of the Asiatic cities, too, the Christian communities put themselves to the expense of sending deputations, with offers of sympathy, assistance, and legal advice. The activity of these people, in dealing with any matter that affects their community, is something extraordinary; they spare no trouble, no expense. Peregrine, all this time, was making quite an income on the strength of his bondage; money came pouring in. You see, these misguided creatures start with the general conviction that they are immortal for all time, which explains the contempt of death and voluntary self devotion which are so common among them; and then it was impressed on them by their original lawgiver that they are all brothers, from the moment that they are converted, and deny the gods of Greece, and worship the crucified sage, and live after his laws. All this they take quite on trust, with the result that they despise all worldly goods alike, regarding them merely as common property. Now an adroit, unscrupulous fellow, who has seen the world, has only to get among these simple souls, and his fortune is pretty soon made; he plays with them.

306. Hippolytus, On The Blessings of Issac And Jacob, 77, 76 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74

307. Origen, Commentary On Romans, 5.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •by john the baptist, extreme Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1220, 1221

308. Origen, Commentary On John, 1.8.44-1.8.45, 1.10-1.12, 1.21, 1.23-1.24, 1.38-1.43, 1.45-1.46, 1.63, 1.68-1.74, 1.107, 1.229, 1.263-1.264, 2.100, 5.8, 6.2, 6.8, 6.43, 6.51-6.52, 10.42, 20.5.39, 28.14-28.38, 32.122, 32.169-32.197, 32.368-32.375, 80.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 42; Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 64, 65, 66, 67, 68, 69; Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 226; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 163; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 280

1.23. Let us consider, however, a little more carefully what is the Word which is in the beginning. I am often led to wonder when I consider the things that are said about Christ, even by those who are in earnest in their belief in Him. Though there is a countless number of names which can be applied to our Saviour, they omit the most of them, and if they should remember them, they declare that these titles are not to be understood in their proper sense, but tropically. But when they come to the title Logos (Word), and repeat that Christ alone is the Word of God, they are not consistent, and do not, as in the case of the other titles, search out what is behind the meaning of the term Word. I wonder at the stupidity of the general run of Christians in this matter. I do not mince matters; it is nothing but stupidity. The Son of God says in one passage, I am the light of the world, and in another, I am the resurrection, and again, I am the way and the truth and the life. It is also written, I am the door, and we have the saying, I am the good shepherd, and when the woman of Samaria says, We know the Messiah is coming, who is called Christ; when He comes, He will tell us all things, Jesus answers, I that speak unto you am He. Again, when He washed the disciples' feet, He declared Himself in these words John 13:13 to be their Master and Lord: You call Me Master and Lord, and you say well, for so I am. He also distinctly announces Himself as the Son of God, when He says, John 10:36 He whom the Father sanctified and sent unto the world, to Him do you say, You blaspheme, because I said, I am the Son of God? and John 17:1 Father, the hour has come; glorify Your Son, that the Son also may glorify You. We also find Him declaring Himself to be a king, as when He answers Pilate's question, John 18:33, 36 Are You the King of the Jews? by saying, My kingdom is not of this world; if My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews, but now is My kingdom not from hence. We have also read the words, I am the true vine and My Father is the husbandman, and again, I am the vine, you are the branches. Add to these testimonies also the saying, I am the bread of life, that came down from heaven and gives life to the world. These texts will suffice for the present, which we have picked up out of the storehouse of the Gospels, and in all of which He claims to be the Son of God. But in the Apocalypse of John, too, He says, Revelation 1:18 I am the first and the last, and the living One, and I was dead. Behold, I am alive for evermore. And again, Revelation 22:13 I am the Α and the Ω, and the first and the last, the beginning and the end. The careful student of the sacred books, moreover, may gather not a few similar passages from the prophets, as where He calls Himself Isaiah 49:2 a chosen shaft, and a servant of God, and a light of the Gentiles. Isaiah 49:6 Isaiah also says, From my mother's womb has He called me by my name, and He made my mouth as a sharp sword, and under the shadow of His hand did He hide me, and He said to me, You are My servant, O Israel, and in you will I be glorified. And a little farther on: And my God shall be my strength, and He said to me, This is a great thing for you to be called My servant, to set up the tribes of Jacob and to turn again the diaspora of Israel. Behold I have set you for a light of the Gentiles, that you should be for salvation to the end of the earth. And in Jeremiah too Jeremiah 11:19 He likens Himself to a lamb, as thus: I was as a gentle lamb that is led to the slaughter. These and other similar sayings He applies to Himself. In addition to these one might collect in the Gospels and the Apostles and in the prophets a countless number of titles which are applied to the Son of God, as the writers of the Gospels set forth their own views of what He is, or the Apostles extol Him out of what they had learned, or the prophets proclaim in advance His coming advent and announce the things concerning Him under various names. Thus John calls Him the Lamb of God, saying, John 1:29 Behold the Lamb of God which takes away the sins of the world, and in these words he declares Him as a man, John 1:30-31 This is He about whom I said, that there comes after me a man who is there before me; for He was before me. And in his Catholic Epistle John says that He is a Paraclete for our souls with the Father, as thus: And if any one sin, we have a Paraclete with the Father, Jesus Christ the righteous, and he adds that He is a propitiation for our sins, and similarly Paul says He is a propitiation: Whom God set forth as a propitiation through faith in His blood, on account of forgiveness of the forepast sins, in the forbearance of God. According to Paul, too, He is declared to be the wisdom and the power of God, as in the Epistle to the Corinthians: Christ the power of God and the wisdom of God. It is added that He is also sanctification and redemption: He was made to us of God, he says, wisdom and righteousness and sanctification and redemption. But he also teaches us, writing to the Hebrews, that Christ is a High-Priest: Hebrews 4:14 Having, therefore, a great High-Priest, who has passed through the heavens, Jesus the Son of God, let us hold fast our profession. And the prophets have other names for Him besides these. Jacob in his blessing of his sons Genesis 49:10 says, Judah, your brethren shall extol you; your hands are on the necks of your enemies. A lion's cub is Judah, from a shoot, my son, are you sprung up; you have lain down and slept as a lion; who shall awaken him? We cannot now linger over these phrases, to show that what is said of Judah applies to Christ. What may be quoted against this view, viz., A ruler shall not part from Judah nor a leader from his loins, until He come for whom it is reserved; this can better be cleared up on another occasion. But Isaiah knows Christ to be spoken of under the names of Jacob and Israel, when he says, Isaiah 42:1-4 Jacob is my servant, I will help Him; Israel is my elect, my soul has accepted Him. He shall declare judgment to the Gentiles. He shall not strive nor cry, neither shall any one hear His voice on the streets. A bruised rod shall He not break, and smoking flax shall He not quench, till He bring forth judgment from victory, and in His name shall the nations hope. That it is Christ about whom such prophecies are made, Matthew shows in his Gospel, where he quotes from memory and says: That the saying might be fulfilled, He shall not strive nor cry, etc. David also is called Christ, as where Ezekiel in his prophecy to the shepherds adds as from the mouth of God: Ezekiel 34:23 I will raise up David my servant, who shall be their shepherd. For it is not the patriarch David who is to rise and be the shepherd of the saints, but Christ. Isaiah also called Christ the rod and the flower: Isaiah 11:1-3 There shall come forth a rod out of the root of Jesse, and a flower shall spring out of this root, and the spirit of God shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and of might, the spirit of knowledge and of godliness, and He shall be full of the spirit of the fear of the Lord. And in the Psalms our Lord is called the stone, as follows: The stone which the builders rejected is made the head of the corner. It is from the Lord, and it is wonderful in our eyes. And the Gospel shows, as also does Luke in the Acts, that the stone is no other than Christ; the Gospel as follows: Matthew 21:42, 44 Have ye never read, the stone which the builders rejected is made the head of the corner. Whosoever falls on this stone shall be broken, but on whomsoever it shall fall, it will scatter him as dust. And Luke writes in Acts: Acts 4:11 This is the stone, which was set at naught of you the builders, which has become the head of the corner. And one of the names applied to the Saviour is that which He Himself does not utter, but which John records - the Word who was in the beginning with God, God the Word. And it is worth our while to fix our attention for a moment on those scholars who omit consideration of most of the great names we have mentioned and regard this as the most important one. As to the former titles, they look for any account of them that any one may offer, but in the case of this one they proceed differently and ask, What is the Son of God when called the Word? The passage they employ most is that in the Psalms, My heart has produced a good Word; and they imagine the Son of God to be the utterance of the Father deposited, as it were, in syllables, and accordingly they do not allow Him, if we examine them farther, any independent hypostasis, nor are they clear about His essence. I do not mean that they confuse its qualities, but the fact of His having an essence of His own. For no one can understand how that which is said to be Word can be a Son. And such an animated Word, not being a separate entity from the Father, and accordingly as it, having no subsistence. is not a Son, or if he is a Son, let them say that God the Word is a separate being and has an essence of His own. We insist, therefore, that as in the case of each of the titles spoken of above we turn from the title to the concept it suggests and apply it and demonstrate how the Son of God is suitably described by it, the same course must be followed when we find Him called the Word. What caprice it is, in all these cases, not to stand upon the term employed, but to enquire in what sense Christ is to be understood to be the door, and in what way the vine, and why He is the way; but in the one case of His being called the Word, to follow a different course. To add to the authority, therefore, of what we have to say on the question, how the Son of God is the Word, we must begin with those names of which we spoke first as being applied to Him. This, we cannot deny, will seem to some to be superfluous and a digression, but the thoughtful reader will not think it useless to ask as to the concepts for which the titles are used; to observe these matters will clear the way for what is coming. And once we have entered upon the theology concerning the Saviour, as we seek with what diligence we can and find the various things that are taught about Him, we shall necessarily understand more about Him not only in His character as the Word, but in His other characters also. 1.38. But none of the names we have mentioned expresses His representation of us with the Father, as He pleads for human nature, and makes atonement for it; the Paraclete, and the propitiation, and the atonement. He has the name Paraclete in the Epistle of John: 1 John 2:1-2 If any man sin, we have a Paraclete with the Father, Jesus Christ the righteous. And He is said in the same epistle to be the atonement for our sins. Similarly, in the Epistle to the Romans, He is called a propitiation: Whom God set forth to be a propitiation through faith. of this proportion there was a type in the inmost part of the temple, the Holy of Holies, namely, the golden mercy-seat placed upon the two cherubim. But how could He ever be the Paraclete, and the atonement, and the propitiation without the power of God, which makes an end of our weakness, flows over the souls of believers, and is administered by Jesus, who indeed is prior to it and Himself the power of God, who enables a man to say: Philippians 4:13 I can do all things through Jesus Christ who strengthens me. Whence we know that Simon Magus, who gave himself the title of The power of God, which is called great, was consigned to perdition and destruction, he and his money with him. We, on the contrary, who confess Christ as the true power of God, believe that we share with Him, inasmuch as He is that power, all things in which any energy resides. 1.39. We must not, however, pass over in silence that He is of right the wisdom of God, and hence is called by that name. For the wisdom of the God and Father of all things does not apprehend His substance in mere visions, like the phantasms of human thoughts. Whoever is able to conceive a bodiless existence of manifold speculations which extend to the rationale of existing things, living and, as it were, ensouled, he will see how well the Wisdom of God which is above every creature speaks of herself, when she says: Proverbs 8:22 God created me the beginning of His ways, for His works. By this creating act the whole creation was enabled to exist, not being unreceptive of that divine wisdom according to which it was brought into being; for God, according to the prophet David, made all things in wisdom. But many things came into being by the help of wisdom, which do not lay hold of that by which they were created: and few things indeed there are which lay hold not only of that wisdom which concerns themselves, but of that which has to do with many things besides, namely, of Christ who is the whole of wisdom. But each of the sages, in proportion as he embraces wisdom, partakes to that extent of Christ, in that He is wisdom; just as every one who is greatly gifted with power, in proportion as he has power, in that proportion also has a share in Christ, inasmuch as He is power. The same is to be thought about sanctification and redemption; for Jesus Himself is made sanctification to us and redemption. Each of us is sanctified with that sanctification, and redeemed with that redemption. Consider, moreover, if the words to us, added by the Apostle, have any special force. Christ, he says, was made to us of God, wisdom, and righteousness, and sanctification, and redemption. In other passages, he speaks about Christ as being wisdom, without any such qualification, and of His being power, saying that Christ is the power of God and the wisdom of God, though we might have conceived that He was not the wisdom of God or the power of God, absolutely, but only for us. Now, in respect of wisdom and power, we have both forms of the statement, the relative and the absolute; but in respect of sanctification and redemption, this is not the case. Consider, therefore, since Hebrews 2:11 He that sanctifies and they that are sanctified are all of one, whether the Father is the sanctification of Him who is our sanctification, as, Christ being our head, God is His head. But Christ is our redemption because we had become prisoners and needed ransoming. I do not enquire as to His own redemption, for though He was tempted in all things as we are, He was without sin, and His enemies never reduced Him to captivity. 1.40. Having expiscated the to us and the absolutely- sanctification and redemption being to us and not absolute, wisdom and redemption both to us and absolute - we must not omit to enquire into the position of righteousness in the same passage. That Christ is righteousness relatively to us appears clearly from the words: Who was made to us of God wisdom and righteousness and sanctification and redemption. And if we do not find Him to be righteousness absolutely as He is the wisdom and the power of God absolutely, then we must enquire whether to Christ Himself, as the Father is sanctification, so the Father is also righteousness. There is, we know, no unrighteousness with God; John 7:18 He is a righteous and holy Lord, Revelation 16:5, 7 and His judgments are in righteousness, and being righteous, He orders all things righteously. The heretics drew a distinction for purposes of their own between the just and the good. They did not make the matter very clear, but they considered that the demiurge was just, while the Father of Christ was good. That distinction may, I think, if carefully examined, be applied to the Father and the Son; the Son being righteousness, and having received power John 5:27 to execute judgment, because He is the Son of Man and will judge the world in righteousness, but the Father doing good to those who have been disciplined by the righteousness of the Son. This is after the kingdom of the Son; then the Father will manifest in His works His name the Good, when God becomes all in all. And perhaps by His righteousness the Saviour prepares everything at the fit times, and by His word, by His ordering, by His chastisements, and, if I may use such an expression, by His spiritual healing aids, disposes all things to receive at the end the goodness of the Father. It was from His sense of that goodness that He answered him who addressed the Only-begotten with the words Good Master, Hebrews 2:9 and said, Why do you call Me good? None is good but one, God, the Father. This we have treated of elsewhere, especially in dealing with the question of the greater than the demiurge; Christ we have taken to be the demiurge, and the Father the greater than He. Such great things, then, He is, the Paraclete, the atonement, the propitiation, the sympathizer with our weaknesses, who was tempted in all human things, as we are, without sin; and in consequence He is a great High-Priest, having offered Himself as the sacrifice which is offered once for all, and not for men only but for every rational creature. For without God He tasted death for every one. In some copies of the Epistle to the Hebrews the words are by the grace of God. Now, whether He tasted death for every one without God, He died not for men only but for all other intellectual beings too, or whether He tasted death for every one by the grace of God, He died for all without God, for by the grace of God He tasted death for every one. It would surely be absurd to say that He tasted death for human sins and not for any other being besides man which had fallen into sin, as for example for the stars. For not even the stars are clean in the eyes of God, as we read in Job, Job 25:5 The stars are not clean in His sight, unless this is to be regarded as a hyperbole. Hence he is a great High-Priest, since He restores all things to His Father's kingdom, and arranges that whatever defects exist in each part of creation shall be filled up so as to be full of the glory of the Father. This High-Priest is called, from some other notion of him than those we have noticed, Judas, that those who are Jews secretly Romans 2:29 may take the name of Jew not from Judah, son of Jacob, but from Him, since they are His brethren, and praise Him for the freedom they have attained. For it is He who sets them free, saving them from their enemies on whose backs He lays His hand to subdue them. When He has put under His feet the opposing power, and is alone in presence of His Father, then He is Jacob and Israel; and thus as we are made light by Him, since He is the light of the world, so we are made Jacob since He is called Jacob, and Israel since He is called Israel. 1.41. Now He receives the kingdom from the king whom the children of Israel appointed, beginning the monarchy not at the divine command and without even consulting God. He therefore fights the battles of the Lord and so prepares peace for His Son, His people, and this perhaps is the reason why He is called David. Then He is called a rod; Isaiah 11:1 such He is to those who need a harder and severer discipline, and have not submitted to the love and gentleness of God. On this account, if He is a rod, He has to go forth; He does not remain in Himself, but appears to go beyond His earlier state. Going forth, then, and becoming a rod, He does not remain a rod, but after the rod He becomes a flower that rises up, and after being a rod He is made known as a flower to those who, by His being a rod, have met with visitation. For God will visit their iniquities with a rod, that is, Christ. But His mercy He will not take from him, for He will have mercy on him, for on whom the Son has mercy the Father has mercy also. An interpretation may be given which makes Him a rod and a flower in respect of different persons, a rod to those who have need of chastisement, a flower to those who are being saved; but I prefer the account of the matter given above. We must add here, however, that, perhaps, looking to the end, if Christ is a rod to any man He is also a flower to him, while it is not the case that he who receives Him as a flower must also know Him as a rod. And yet as one flower is more perfect than another and plants are said to flower, even though they bring forth no perfect fruit, so the perfect receive that of Christ which transcends the flower. Those, on the other hand, who have known Him as a rod will partake along with it, not in His perfection, but in the flower which comes before the fruit. Last of all, before we come to the word Logos, Christ was a stone, set at naught by the builders but placed on the head of the corner, for the living stones are built up as on a foundation on the other stones of the Apostles and prophets, Christ Jesus Himself our Lord being the chief corner-stone, because He is a part of the building made of living stones in the land of the living; therefore He is called a stone. All this we have said to show how capricious and baseless is the procedure of those who, when so many names are given to Christ, take the mere appellation the Word, without enquiring, as in the case of His other titles, in what sense it is used; surely they ought to ask what is meant when it is said of the Son of God that He was the Word, and God, and that He was in the beginning with the Father, and that all things were made by Him.

309. Pseudo-Justinus, Quaestiones Et Responsiones Ad Orthodoxos, 24 (3rd cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 15

310. Nag Hammadi, Apocalypse of James, 30.23-30.26, 32.1-32.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john, evangelist/son of zebedee Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 265

311. Nag Hammadi, The Tripartite Tractate, 128.33-128.35 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •by john the baptist, of jesus Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 899

312. Nag Hammadi, Apocalypse of Peter, 11.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 88

313. Nag Hammadi, On The Origin of The World, 103.32-107.17, 104.19-107.1, 105.11, 105.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 234

314. Methodius of Olympus, Symposium, 7.1.152 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 76

315. Methodius of Olympus, De Resurrectione, 41-42, 44, 40 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 150

316. Nag Hammadi, The Apocalypse of Adam, 82.13-82.15, 84.4-84.28 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john, evangelist/son of zebedee Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 270

317. Nag Hammadi, The Apocalypse of Paul, 19.22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john (the apostle) Found in books: Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 45

318. Eusebius of Caesarea, Life of Constantine, 3.64-3.65, 4.26 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom Found in books: Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 75; Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 171

3.64. Victor Constantinus, Maximus Augustus, to the heretics. Understand now, by this present statute, you Novatians, Valentinians, Marcionites, Paulians, you who are called Cataphrygians, and all you who devise and support heresies by means of your private assemblies, with what a tissue of falsehood and vanity, with what destructive and venomous errors, your doctrines are inseparably interwoven; so that through you the healthy soul is stricken with disease, and the living becomes the prey of everlasting death. You haters and enemies of truth and life, in league with destruction! All your counsels are opposed to the truth, but familiar with deeds of baseness; full of absurdities and fictions: and by these ye frame falsehoods, oppress the innocent, and withhold the light from them that believe. Ever trespassing under the mask of godliness, you fill all things with defilement: ye pierce the pure and guileless conscience with deadly wounds, while you withdraw, one may almost say, the very light of day from the eyes of men. But why should I particularize, when to speak of your criminality as it deserves demands more time and leisure than I can give? For so long and unmeasured is the catalogue of your offenses, so hateful and altogether atrocious are they, that a single day would not suffice to recount them all. And, indeed, it is well to turn one's ears and eyes from such a subject, lest by a description of each particular evil, the pure sincerity and freshness of one's own faith be impaired. Why then do I still bear with such abounding evil; especially since this protracted clemency is the cause that some who were sound have become tainted with this pestilent disease? Why not at once strike, as it were, at the root of so great a mischief by a public manifestation of displeasure? 3.65. Forasmuch, then, as it is no longer possible to bear with your pernicious errors, we give warning by this present statute that none of you henceforth presume to assemble yourselves together. We have directed, accordingly, that you be deprived of all the houses in which you are accustomed to hold your assemblies: and our care in this respect extends so far as to forbid the holding of your superstitious and senseless meetings, not in public merely, but in any private house or place whatsoever. Let those of you, therefore, who are desirous of embracing the true and pure religion, take the far better course of entering the catholic Church, and uniting with it in holy fellowship, whereby you will be enabled to arrive at the knowledge of the truth. In any case, the delusions of your perverted understandings must entirely cease to mingle with and mar the felicity of our present times: I mean the impious and wretched double-mindedness of heretics and schismatics. For it is an object worthy of that prosperity which we enjoy through the favor of God, to endeavor to bring back those who in time past were living in the hope of future blessing, from all irregularity and error to the right path, from darkness to light, from vanity to truth, from death to salvation. And in order that this remedy may be applied with effectual power, we have commanded, as before said, that you be positively deprived of every gathering point for your superstitious meetings, I mean all the houses of prayer, if such be worthy of the name, which belong to heretics, and that these be made over without delay to the catholic Church; that any other places be confiscated to the public service, and no facility whatever be left for any future gathering; in order that from this day forward none of your unlawful assemblies may presume to appear in any public or private place. Let this edict be made public.

319. Eusebius of Caesarea, Preparation For The Gospel, 12.9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom, on moses •john chrysostom, on recusatio Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 239

320. Eusebius of Caesarea, Onomasticon, 138.20-138.21 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 232

321. Eusebius of Caesarea, Ecclesiastical History, 6.14.7, 3.36.9, 3.36.8, 3.36.7, 3.36.6, 3.36.5, 3.36.10, 2.23.14, 2.23.5, 2.23.13, 2.23.9, 2.23.17, 2.23.18, 2.23.16, 2.23.12, 2.23.6, 2.23.10, 2.23.11, 2.23.8, 2.23.7, 2.23.4, 2.23.15, 5.24.3, 3.39.5, 3.31, 3.20.9, 4.14, 28, 3, 3.24.8, 3.24.9, 3.24.10, 3.39.6, 3.39.7, 3.24.11, 3.24.13, 3.39.15, 3.24.12, 3.23.3, 4.18.6, 3.31.3, 3.31.5, 5.24.2, 5.24.4, 3.24.7, 5.24.5, 3.39.9, 3.24.6, 3.31.4, 3.39.4, 3.39.3, 3.24.5, 5.2, 5.16, 6.43, 5.1, 5.3, 5.4, 4.15, 4.26, 4.18, 3.28.6, 4.14.6, 3.27.4, 9.7.14, 9.7.13, 9.7.12, 9.7.11, 9.7.10, 9.7.9, 9.7.8, 9.7.7, 9.7.6, 9.7.5, 9.7.3, 09-oct, 9.7.4, 3.24.14, 3.39.16, 3.39, 3.24.16, 3.24.17, 3.24.15, 2.15.2, 2.15.1, 2.1, 3.24, 3.25, 6.13.9, 4.22.7, 3.5.2, 3.31.2, "3.9.15", 3.22.1, 3.36.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 269

6.14.7. When Peter learned of this, he neither directly forbade nor encouraged it. But, last of all, John, perceiving that the external facts had been made plain in the Gospel, being urged by his friends, and inspired by the Spirit, composed a spiritual Gospel. This is the account of Clement.

322. Eusebius of Caesarea, Demonstration of The Gospel, 1.2.1, 3.6, 3.6.1-3.6.3, 3.6.127 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 93, 209; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 202

323. Eusebius of Caesarea, De Laudibus Constantini, 11.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 173

324. Eusebius of Caesarea, Contra Marcellam, 1.1.36 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •john (apostle) Found in books: Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 37

325. Eusebius of Caesarea, Commentary On Psalms, 76.18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •john (apostle) Found in books: Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 50

326. Lactantius, Divine Institutes, 6.15.3, 6.15(SVF 3.437), 5.11, 5.2, 2.8, 4.10, 5.10.17, 5.10.16 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 397

327. Lactantius, Epitome Divinarum Institutionum, 5.2, 5.11 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •john, presbyter and evangelist, author of revelation •john chrysostom, Found in books: Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 178; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 497

328. Nag Hammadi, The Gospel of Philip, 67.2, 67.3, 67.4, 67.5, 67.6, 67.27, 67.28, 67.29, 67.30, 70.34-71.15, 100 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 899

329. Origen, Commentary On Romans, 5.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •by john the baptist, extreme Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1220, 1221

330. Nag Hammadi, The Gospel of Thomas, 14, 104 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 95

331. Nag Hammadi, The Sophia of Jesus Christ, 83.1, 86.7, 87.9, 90.2, 94.1, 95.19, 96.15, 98.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john, evangelist/son of zebedee Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 234

332. Nag Hammadi, The Testimony of Truth, 45.23-48.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john the baptist, inspired by many spirits Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 95

333. Nag Hammadi, Trimorphic Protennoia, 47.1-47.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john, evangelist/son of zebedee Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 261

334. Nag Hammadi, The Hypostasis of The Archons, 6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john, first letter of Found in books: Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 184

335. Iamblichus, Concerning The Mysteries, 5.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 15

336. Anon., The Acts of Thecla, 133 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 88

337. Origen, Homilies On Luke, 1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john (apostle) Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 174

338. Athanasius, Epistula Festalis Xxxix (Fragmentum In Collectione Canonum), 39 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •john the baptist, church of at thinis Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 150

339. Athanasius, On The Incarnation, 1.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 173

340. Arnobius, Against The Gentiles, 1.43-1.44 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom •john the baptist, Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 15; Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 63

341. Babylonian Talmud, Gittin, 47a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •john chrysostom Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 264

47a. פירקן אמר ליה תנן המוכר עצמו ואת בניו לעובדי כוכבים אין פודין אותו אבל פודין את הבנים משום קלקולא וכ"ש הכא דאיכא קטלא,אמרו לי' רבנן לר' אמי האי ישראל מומר הוא דקא חזו ליה דקאכיל נבילות וטריפות אמר להו אימא לתיאבון הוא דקאכיל,אמרו ליה והא זמנין דאיכא היתירא ואיסורא קמיה ושביק היתירא ואכיל איסורא א"ל זיל לא קא שבקי לי דאפרקינך:,ריש לקיש זבין נפשיה ללודאי שקל בהדיה חייתא וגלגלתא אמר גמירי דיומא בתרא כל דבעי מינייהו עבדי ליה כי היכי דליחול אדמיה,יומא בתרא אמרו ליה מאי ניחא לך אמר להו בעינא אקמטינכו ואותבינכו וכל חד מינייכו אמחי' חייתא ופלגא קמטינהו ואותבינהו כל חד מינייהו כד מחייה חד חייתא נפק נשמתיה חרקיניה לשיניה א"ל אחוכי קא מחייכת בי אכתי פש לך גבי פלגא דחייתא קטלינהו כולהו,נפק ואתא יתיב קאכיל ושתי אמרה ליה ברתיה לא בעית מידי למזגא עליה אמר לה בתי כריסי כרי כי נח נפשיה שבק קבא דמוריקא קרא אנפשיה (תהלים מט, יא) ועזבו לאחרים חילם:,

47a. Redeem me. Rabbi Ami said to him: We learned in a mishna: With regard to one who sells himself and his children as slaves to gentiles, he is not redeemed. However, his children are redeemed due to the harm of becoming assimilated among the gentiles, and all the more so here, where there is a concern that leaving him in bondage may lead to his death, he should be redeemed.,The Sages said to Rabbi Ami: This man is a Jewish apostate, as they saw him when he was eating unslaughtered animal carcasses and animals with a wound that will cause them to die within twelve months [tereifot]. He said to them: Say that he was eating them due to his appetite, not because he is an apostate, but because he was overcome by temptation.,They said to him: But there are times when there are permitted and forbidden foods before him, and he sets aside the permitted food and eats the forbidden food, indicating that it is not temptation alone that causes him to transgress. Once he heard this, Rabbi Ami said to that man: Go, because they do not allow me to redeem you.,The Gemara recounts a related incident: Reish Lakish sold himself to gladiators. He took a bag and a round stone inside of it with him. He said: There is a tradition that on the final day of a captive’s life, before his captors kill him, they do for him anything that he requests of them, so that he would forgive them for the spilling of his blood.,On the final day before they were set to kill him they said to him: What is amenable to you? He said to them: I want to tie you up and have you sit, and I will strike each one of you one and a half times. He tied them up and had each one of them sit. When he struck each of them with one strike with the stone in the bag, the one whom he struck died, because Reish Lakish was of great strength. Reish Lakish gritted his teeth in anger, and said to the one whom he killed, in order to prevent the others from realizing what was happening: Are you laughing at me? You still have half of a strike remaining with me, as I struck you only once. He killed them all, and Reish Lakish escaped his captors.,He left and came back home, and after some time had passed he was sitting, eating, and drinking, without concern for his livelihood. His daughter said to him: You don’t want something to lie upon? He said to her: My daughter, my belly is my pillow, and this is enough for me. When he died he left only a kav of saffron as an inheritance, and even so he recited this verse about himself: “And they leave their wealth for others” (Psalms 49:11), meaning that he was pained that he did not use all of his property. He exhibited his confidence that God would provide his needs by not saving money for the future.,One who sells his field to a gentile must purchase and bring the first fruits from the field that he sold, for the betterment of the world.,Rabba says: Even though a gentile has no capability of acquisition of land in Eretz Yisrael to cause the abrogation of the sanctity of the land, thereby removing it from the obligation to tithe its produce, as it is stated: “For the land is Mine” (Leviticus 25:23), which teaches: The sanctity of the land is Mine, and it is not abrogated when the land is sold to a gentile; a gentile does have, however, the capability of acquisition of land in Eretz Yisrael to allow him to dig pits, ditches, and caves in the land he has purchased, as it is stated: “The heavens are the heavens of the Lord; but the earth has He given to the children of men” (Psalms 115:16).,And Rabbi Elazar says: Even though a gentile has the capability of acquisition of land in Eretz Yisrael to cause the abrogation of the sanctity of the land, removing it from the obligation to tithe its produce, as it is stated with regard to tithes: “The tithe of your grain” (Deuteronomy 12:17), which teaches that it is only the grain of a Jew that is obligated in tithes and not the grain of a gentile; a gentile does not have, however, the capability of acquisition of land in Eretz Yisrael to allow him to dig pits, ditches, and caves, in the land he has purchased, as it is stated: “The earth is the Lord’s” (Psalms 24:1).,The Gemara asks: With regard to what principle do Rabba and Rabbi Elazar disagree? The Gemara answers: One Sage, Rabbi Elazar, holds that “your grain” teaches that only grain grown in the field of a Jew is obligated in tithes, but not the grain grown in the field of a gentile. And one Sage, Rabba, holds that “your grain” is not referring to the produce itself, but rather to your accumulation of the produce into a pile, which obligates the produce in tithes, and not the accumulation of the produce into a pile by a gentile, as Rabba holds that if a gentile harvests and gathers grain, the grain is not obligated in tithes.,Rabba said: From where do I say that a gentile’s acquisition of land in Eretz Yisrael does not cause the abrogation of the sanctity of the land with regard to tithes? As we learned in a mishna (Pe’a 4:9): With regard to the gleanings left for the poor, and the forgotten sheaves left for the poor, and the produce in the corner of the field, which is given to the poor [pe’a], of a gentile, one is obligated to tithe them unless the owner rendered them ownerless.,The Gemara discusses: What are the circumstances? If we say that this is referring to the gleanings, forgotten sheaves, and pe’a of a Jew, and a gentile collected them and sold them to a Jew, then how could the mishna write: Unless he rendered them ownerless? But they are already ownerless, since gleanings, forgotten sheaves, and pe’a are already ownerless, as anyone can take them. Rather, is it not the case that the mishna is referring to produce of a gentile, who then separated gleanings, forgotten sheaves, and pe’a, and declared them to be ownerless, and a Jew gathered them.,Rabba explains his inference: The reason that this produce is exempt from tithes is specifically because the gentile rendered it ownerless, but if he did not render it ownerless, then it would be obligated in tithes. One can infer from this mishna that the acquisition of land by a gentile does not cause the abrogation of the sanctity of the land with regard to tithes.,The Gemara rejects this: No, actually it may be that these were gleanings, forgotten sheaves, and pe’a of a Jew, and a gentile collected them. And that which you said: But they are already ownerless, is incorrect. Let it be that he rendered them ownerless with the intent that a Jew would collect them, but did he render them ownerless with the intent that a gentile would collect them? He did not in fact render them ownerless, as he expected only a Jew to collect them. Therefore, if a gentile collects them and sells them to a Jew, the Jew is obligated to tithe them.,The Gemara suggests: Come and hear another proof from a baraita: If there was a Jew who acquired a field from a gentile before its produce reached a third of its growth, at which point one is obligated to tithe the produce, and he then sold it to the gentile after its produce reached a third of its growth, then the owner is obligated to tithe the produce because the produce already became obligated in tithes when it reached a third of its growth while under Jewish ownership. The Gemara deduces from here: It is only when the produce became obligated in tithes while under Jewish ownership, that yes, the owner is obligated to tithe, but if the produce did not become obligated in tithes while under Jewish ownership, then no, the owner is not obligated to tithe. This teaches that produce that grows while the field is owned by a gentile is exempt from tithes, and a gentile’s acquisition in Eretz Yisrael abrogates the sanctity of the land with regard to tithes.,The Gemara rejects this: With what are we dealing here? We are not dealing with Eretz Yisrael proper, but with land in Syria, and this tanna holds that the conquest of an individual is not called a conquest. Since Syria was conquered in battle by King David, and not by the Jewish people as a whole, it is not bound by all the same halakhot that apply in Eretz Yisrael.,The Gemara suggests: Come and hear a proof from a baraita (Tosefta, Terumot 2:10): If there were a Jew and a gentile who purchased a field in partnership,

342. Papyri, Papyri Graecae Magicae, 4.2367, 4.2366, 4.2365, 4.94, 13.272, 13.271, 13.273, 13.274, 13.276, 13.270, 13.277, 13.275, p7.23-9 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 289

343. Anon., Protevangelium of James, 7-8, 10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74

344. Origen, Selections On Psalms, 1576.12-1576.17, 1577.51-1577.57 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •by john the baptist, extreme Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1220

345. Porphyry, On Abstinence, 2.39.3, 2.40.3, 2.61.1 (Theophrastus fr.548D FHS&G), 2.43.3-4 (Theophrastus fr.548B FHS&G) (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348

346. Cyprian, Testimoniorum Libri Tres Adversus Judaeos (Ad Quirinum), 3.62 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom, biblical exegesis Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74

347. Cyprian, Letters, 73.1-73.2, 73.9, 75.7, 75.19.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom •by john the baptist, of schismatics and of heretics Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 89; Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 923

348. Cyprian, Letters, 73.1-73.2, 73.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 89

349. Cyprian, Letters, 73.1-73.2, 73.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 89

350. Cyprian, Letters, 73.1-73.2, 73.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 89

351. Origen, Homilies On Leviticus, 13.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john (apostle) Found in books: Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 122

352. Cyprian, Letters To Jovian, 73.1-73.2, 73.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 89

353. Victorinus, Commentary On Revelation, 4.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom, biblical exegesis Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74

354. Plotinus, Enneads, 2.9.1.32, 2.9.1.31, 2.9.1.28, 2.9.1.30, 2.9.1.29, 2.9.1.25, 2.9.1.27, 2.9.1.34, 2.9.1.33, 2.9.1.26, 2.9.1.23, 2.9.1.22, 2.9.1.21, 2.9.1.35, 2.9.1.20, 2.9.1.19, 2.9.1.18, 2.9.1.17, 2.9.1.16, 2.9.1.15, 2.9.1.14, 2.9.1.24, 2.9.1.36, 2.9.1.38, 2.9.1.44, 2.9.1.43, 2.9.1.42, 2.9.1.41, 2.9.1.40, 2.9.1.39, 2.9.1.37, 2.9.1.13, 2.9.1.12, 2.9.14, 3.7.11(15-16), 3.8.8(32-6), 4.4.26, 5.1.1(1-22), 5.1.1, 5.8.31.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280

355. Anon., Pistis Sophia, 1.22, 1.36, 1.38-1.39, 1.43, 1.57, 1.62, 1.72, 2.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •peter, contrasted with john in confl ict with mary Found in books: Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 276

356. Babylonian Talmud, Avodah Zarah, 16b, 18b, 27b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 69

27b. סבר שיולי משאיל לו כי היכי דמשאיל לו משאיל לאיניש אחרינא ואתא ההוא גברא לאורועי נפשיה,אמר רבא א"ר יוחנן ואמרי לה אמר רב חסדא אמר ר' יוחנן ספק חי ספק מת אין מתרפאין מהן ודאי מת מתרפאין מהן,מת האיכא חיי שעה לחיי שעה לא חיישינן,ומנא תימרא דלחיי שעה לא חיישינן דכתיב (מלכים ב ז, ד) אם אמרנו נבוא העיר והרעב בעיר ומתנו שם והאיכא חיי שעה אלא לאו לחיי שעה לא חיישינן,מיתיבי לא ישא ויתן אדם עם המינין ואין מתרפאין מהן אפילו לחיי שעה,מעשה בבן דמא בן אחותו של ר' ישמעאל שהכישו נחש ובא יעקב איש כפר סכניא לרפאותו ולא הניחו ר' ישמעאל וא"ל ר' ישמעאל אחי הנח לו וארפא ממנו ואני אביא מקרא מן התורה שהוא מותר ולא הספיק לגמור את הדבר עד שיצתה נשמתו ומת,קרא עליו ר' ישמעאל אשריך בן דמא שגופך טהור ויצתה נשמתך בטהרה ולא עברת על דברי חביריך שהיו אומרים (קהלת י, ח) ופורץ גדר ישכנו נחש,שאני מינות דמשכא דאתי למימשך בתרייהו,אמר מר לא עברת על דברי חביריך שהיו אומרים ופורץ גדר ישכנו נחש איהו נמי חויא טרקיה חויא דרבנן דלית ליה אסותא כלל,ומאי ה"ל למימר (ויקרא יח, ה) וחי בהם ולא שימות בהם,ור' ישמעאל הני מילי בצינעא אבל בפרהסיא לא דתניא היה רבי ישמעאל אומר מנין שאם אומרים לו לאדם עבוד עבודת כוכבים ואל תהרג שיעבוד ואל יהרג ת"ל וחי בהם ולא שימות בהם יכול אפילו בפרהסיא ת"ל (ויקרא כב, לב) ולא תחללו את שם קדשי,אמר רבה בר בר חנה אמר רבי יוחנן כל מכה שמחללין עליה את השבת אין מתרפאין מהן ואיכא דאמרי אמר רבה בר בר חנה אמר ר"י כל

27b. The Gemara explains the rationale for this leniency: The gentile thinks to himself that the Jew is asking him for his opinion, and just as he is asking him, he will also ask other people. And the gentile further reasons that if the Jew understands that the gentile provided him with bad advice, that man, i.e., the gentile, will bring harm to himself by damaging his own reputation. It is therefore assumed that the gentile will provide good advice in order to avoid sullying his reputation.,§ The Gemara analyzes a situation in which one may receive medical attention from gentiles. Rava says that Rabbi Yoḥa says, and some say that it was Rav Ḥisda who says that Rabbi Yoḥa says: If there is uncertainty as to whether a patient will live through his ailment or die from it, the patient may not be treated by gentile doctors, due to the concern that a gentile doctor may kill him. But if it is certain that he will die from his affliction if he does not receive medical attention, the patient is treated by them, as it is possible that a gentile physician will save him.,The Gemara challenges: Even if it is certain that the patient will die if he is not treated, nevertheless, there is value in temporal life, i.e., it is preferable for the Jew to live as long as his ailment permits rather than risking a premature death at the hands of a gentile physician. The Gemara explains: We are not concerned with the value of temporal life when there is a possibility of permanent recovery, and therefore it is preferable to receive medical attention from a gentile despite the risk involved.,The Gemara asks: And from where do you say that we are not concerned with the value of temporal life? As it is written with regard to the discussion held by four lepers left outside a besieged city: “If we say: We will enter into the city, then the famine is in the city, and we shall die there; and if we sit still here, we also die. Now therefore come, and let us fall unto the host of the Arameans; if they save us alive, we shall live; and if they kill us, we shall but die” (II Kings 7:4). The starving lepers decided to risk premature death rather than waiting to die of starvation. The Gemara asks rhetorically: But isn’t there temporal life to be lost, in which case it would be preferable for the lepers to remain in their current location? Rather, is it not apparent that we are not concerned with the value of temporal life?,The Gemara raises an objection from a baraita: A person may not engage in dealings with heretics, and one may not be treated by them even in a case where it is clear that without medical attention one will experience only temporal life.,The baraita relates an incident illustrating this point. There was an incident involving ben Dama, son of Rabbi Yishmael’s sister, in which a snake bit him. And following the attack, Ya’akov of the village of Sekhanya, who was a heretic, a disciple of Jesus the Nazarene, came to treat him, but Rabbi Yishmael did not let him do so. And ben Dama said to him: Rabbi Yishmael, my brother, let him treat me, and I will be healed by him. And I will cite a verse from the Torah to prove that accepting medical treatment from a heretic is permitted in this situation. But ben Dama did not manage to complete the statement before his soul departed from his body and he died.,Rabbi Yishmael recited with regard to him: Fortunate are you, ben Dama, as your body is pure and your soul departed in purity, and you did not transgress the statement of your colleagues, who would state the verse: “And who breaks through a fence, a snake shall bite him” (Ecclesiastes 10:8), i.e., one is punished for ignoring an ordice of the Sages. This incident indicates that it is not permitted for one to accept medical treatment from a heretic even if it is clear that without it he will live only a short while.,The Gemara explains: Heresy is different, as it is enticing. In other words, it is prohibited to accept medical treatment from a heretic, as one might come to be drawn after his heresy. By contrast, receiving medical attention from a gentile is permitted if it is certain that one will die if he is not treated.,The Master said above: You did not transgress the statement of your colleagues, who would state the verse: “And who breaks through a fence, a snake shall bite him.” The Gemara asks: But ben Dama was also bitten by a snake, even before this declaration of Rabbi Yishmael, so how can he be considered fortunate? The Gemara explains: The snake mentioned in the curse of the Sages is different, as it has no remedy whatsoever. Although ben Dama was bitten by a snake, he could have been healed.,The Gemara asks: And what would ben Dama have said? What verse did he intend to cite as proof that it was permitted for him to be healed by a heretic? The verse: “You shall therefore keep My statutes, and My ordices, which if a man do, he shall live by them” (Leviticus 18:5). This teaches that one should live by God’s mitzvot, and not that he should die by them. This verse serves as a source for the halakha that one may violate a prohibition in order to save a life.,And why does Rabbi Yishmael disagree with ben Dama? He maintains that this matter applies only in private, but in public one may not transgress a prohibition even to save a life. As it is taught in a baraita that Rabbi Yishmael would say: From where is it derived that if oppressors say to a person: Worship an idol and you will not be killed, that one should worship the idol and not be killed? The verse states: “He shall live by them,” and not that he should die by them. One might have thought that this applies even in public. Therefore, the verse states: “And you shall not profane My holy name” (Leviticus 22:32).,§ The Gemara examines various circumstances in which one is permitted to receive treatment from a gentile. Rabba bar bar Ḥana says that Rabbi Yoḥa says: With regard to any injury for which Shabbat is desecrated, one may not be treated by gentiles. And there are those who say that Rabba bar bar Ḥana says that Rabbi Yoḥa says: With regard to any

357. Babylonian Talmud, Yevamot, 45, 78a, 84b, 46a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Brooten, Women Leaders in the Ancient Synagogue (1982) 146

46a. עובד כוכבים גופא לא קני ליה מאי דקני ליה הוא דמקני ליה לישראל וכיון דקדם וטבל לשם בן חורין אפקעיה לשעבודיה,כדרבא דאמר רבא הקדש חמץ ושחרור מפקיעין מידי שעבוד,מתיב רב חסדא מעשה בבלוריא הגיורת שקדמו עבדיה וטבלו לפניה ובא מעשה לפני חכמים ואמרו קנו עצמן בני חורין לפניה אין לאחריה לא,אמר רבא לפניה בין בסתם בין במפורש לאחריה במפורש אין בסתם לא,אמר רב אויא לא שנו אלא בלוקח מן העובד כוכבים אבל עובד כוכבים גופיה קני,דכתיב (ויקרא כה, מה) וגם מבני התושבים הגרים עמכם מהם תקנו אתם קונים מהם ולא הם קונים מכם ולא הם קונים זה מזה,ולא הם קונים מכם למאי אילימא למעשה ידיו אטו עובד כוכבים לא קני ליה לישראל למעשה ידיו והכתיב (ויקרא כה, מז) או לעקר משפחת גר ואמר מר משפחת גר זה העובד כוכבים אלא לאו לגופיה וקאמר רחמנא אתם קונין מהם אפילו גופיה,פריך רב אחא אימא בכספא ובטבילה קשיא,אמר שמואל וצריך לתקפו במים,כי האי דמנימין עבדיה דרב אשי בעא לאטבולי מסריה ניהלייהו לרבינא ולרב אחא ברי' דרבא אמר להו חזו דמינייכו קבעית ליה רמו ליה ארויסא בצואריה ארפו ליה וצמצמו ליה,ארפו ליה כי היכי דלא להוי חציצה צמצמו ליה כי היכי דלא לקדים ולימא להו לשם בן חורין אני טובל בהדי דדלי רישיה ממיא אנחו ליה זולטא דטינא ארישיה ואמרו ליה זיל אמטי לבי מרך,א"ל רב פפא לרבא חזי מר הני דבי פפא בר אבא דיהבי זוזי לאינשי לכרגייהו ומשעבדי בהו כי נפקי צריכי גיטא דחירותא או לא,א"ל איכו שכיבי לא אמרי לכו הא מילתא הכי א"ר ששת מוהרקייהו דהני בטפסא דמלכא מנח ומלכא אמר מאן דלא יהיב כרגא משתעבד למאן דיהיב כרגא,ר' חייא בר אבא איקלע לגבלא חזא בנות ישראל דמעברן מגרים שמלו ולא טבלו וחזא חמרא דישראל דמזגי עובדי כוכבים ושתו ישראל וחזא תורמוסין דשלקי עובדי כוכבים ואכלי ישראל ולא אמר להו ולא מידי,אתא לקמיה דר' יוחנן א"ל צא והכרז על בניהם שהם ממזרים ועל יינם משום יין נסך ועל תורמוסן משום בישולי עובדי כוכבים לפי שאינן בני תורה,על בניהן שהם ממזרים ר' יוחנן לטעמיה דאמר ר' חייא בר אבא אמר ר' יוחנן לעולם אין גר עד שימול ויטבול וכיון דלא טביל עובד כוכבים הוא ואמר רבה בר בר חנה א"ר יוחנן עובד כוכבים ועבד הבא על בת ישראל הולד ממזר,ועל יינם משום יין נסך משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב,ועל תורמוסן משום בשולי עובדי כוכבים לפי שאינן בני תורה הא בני תורה שרי והאמר רב שמואל בר רב יצחק משמי' דרב כל הנאכל כמות שהוא חי אין בו משום בשולי עובדי כוכבים והא תורמוס אינו נאכל כמות שהוא חי ויש בו משום בשולי עובדי כוכבים,ר' יוחנן כאידך לישנא סבירא ליה דאמר רב שמואל בר רב יצחק משמי' דרב כל שאין עולה על שולחן מלכים לאכול בו את הפת אין בו משום בשולי עובדי כוכבים וטעמא דאינן בני תורה הא בני תורה שרי,ת"ר גר שמל ולא טבל ר"א אומר הרי זה גר שכן מצינו באבותינו שמלו ולא טבלו טבל ולא מל ר' יהושע אומר הרי זה גר שכן מצינו באמהות שטבלו ולא מלו וחכמים אומרים טבל ולא מל מל ולא טבל אין גר עד שימול ויטבול,ורבי יהושע נמי נילף מאבות ור"א נמי נילף מאמהות וכי תימא אין דנין אפשר משאי אפשר,והתניא ר"א אומר מנין לפסח דורות שאין בא אלא מן החולין נאמר פסח במצרים ונאמר פסח בדורות מה פסח האמור במצרים אין בא אלא מן החולין אף פסח האמור לדורות אין בא אלא מן החולין,א"ל ר' עקיבא וכי דנין אפשר משאי אפשר א"ל אע"פ שאי אפשר ראיה גדולה היא ונלמד הימנה,אלא

46a. His previous gentile owner did not have ownership of the slave’s body, since a gentile is unable to have ownership of another’s body; rather, he had rights to only the slave’s labor. And only that which he owned in him was he able to sell to the Jew. Therefore, before immersion, the Jew had rights to only the slave’s labor, but not ownership of his body, and therefore, once the slave preempted his owner and immersed for the sake of conversion to make him a freeman, he abrogates his master’s lien upon him.,The Gemara notes: This explanation is in accordance with the opinion of Rava, as Rava said: Consecration of an item to the Temple, the prohibition of leavened bread taking effect upon a leavened food, and the emancipation of a slave abrogate any lien that exists upon them.,Rav Ḥisda raised an objection from a baraita: There was an incident involving Beloreya the female convert in which her slaves preempted her and immersed before her own immersion for her own conversion. And the details of the incident came before the Sages, and they said: The slaves acquired themselves and became freemen. Rav Ḥisda explains how the baraita poses a challenge: The baraita implies that only because the slaves immersed before her, while she was still a gentile, that yes, they became freemen; however, had they immersed after her, i.e., after she had already converted, then no, they would not have become freemen. The reason for this is presumably that upon her conversion she attains the rights to her slaves’ bodies, and therefore their immersion for the sake of becoming freemen would be ineffective. However, this contradicts the Gemara’s explanation above that when a Jew gains ownership of a slave from a gentile, he has a right to only the slave’s labor.,To resolve the challenge Rava said: When the baraita says that because they immersed before her they acquired themselves, that is whether they immersed without a specified intention or whether they immersed with explicit intention to convert and become freemen. However, had they immersed after her, if they did so with explicit intention to convert, then yes, the immersion would achieve that end, but if they did so without a specified intention, then no, their immersion would, by default, be considered for the sake of slavery and they would not become free.,Rav Avya said: They taught that one acquires only the rights to the slave’s labor only with regard to a Jew who purchased a slave from a gentile slave owner, but if a gentile sold his own body as a slave directly to a Jew, then the Jew acquires his body.,As it is written: “Moreover, of the children of the strangers that sojourn among you, of them you may acquire” (Leviticus 25:45). The verse states only that you, i.e., Jews, can acquire a slave from them, i.e., a gentile slave, but they cannot acquire a slave from you, i.e., a Jewish slave, and they cannot acquire a slave from one another.,When it is derived that: But they cannot acquire slaves from you, to what type of acquisition is it referring? If we say it is for his labor, is that to say that a gentile cannot acquire a Jew for his labor? Isn’t it written: “And if a stranger who is a settler with you becomes rich, and your brother becomes poor beside him, and he sells himself to the stranger who is a settler with you, or to the offshoot of a stranger’s family” (Leviticus 25:47), and the Master said in explanation of the phrase “a stranger’s family” that this is referring to a gentile. If so, the verse explicitly states that a Jew can sell himself as a slave to a gentile. Rather, is it not that the reference is to selling his body, and the Merciful One states that you, i.e., Jews, can acquire a slave from them, which means even his body. Accordingly the verse indicates that a Jew can acquire a gentile slave’s body, but a gentile is unable to acquire ownership of another’s body, even that of another gentile.,Rav Aḥa refutes Rav Avya’s explanation: Say that the verse is referring to acquiring a gentile slave by both purchasing him with money and then by immersing him for the purpose of slavery, and only in that case does it teach that a Jew acquires the gentile slave’s body. However, until he has been immersed the acquisition is not fully complete, and therefore if the slave immerses himself with the intention to become free, then his immersion would achieve that end. The Gemara concedes: This is difficult.,Shmuel said: And if one wishes to ensure that one’s slave does not declare the immersion to be for the sake of conversion, then one needs to hold him tightly in the water in a way that demonstrates the owner’s domice over the slave at that time, thereby defining the immersion as one for the sake of slavery.,That is as demonstrated in this incident involving Minyamin, Rav Ashi’s slave: When he wished to immerse him, he passed him to Ravina and Rav Aḥa, son of Rava, to perform the immersion on his behalf, and he said to them: Be aware that I will claim compensation for him from you if you do not prevent my slave from immersing for the sake of conversion. They placed a bridle [arvisa] upon his neck, and at the moment of immersion they loosened it and then immediately tightened it again while he was still immersed.,The Gemara explains their actions: They initially loosened it in order that there should not be any interposition between the slave and the water during the immersion, which would invalidate it. They immediately tightened it again in order that the slave should not preempt them and say to them: I am immersing for the sake of becoming a freeman. When he lifted his head from the water they placed a bucket of clay upon his head and said to him: Go and bring this to the house of your master. They did this in order to demonstrate that the immersion had been successful and that he was still a slave.,Rav Pappa said to Rava: Has the Master seen those of the house of Pappa bar Abba who give money to the tax-collectors on behalf of poor people to pay for their poll tax [karga], and as a result they would enslave them. Anyone who did not pay the tax would be taken as a slave for the king. By paying for such people’s taxes, the members of the house of Pappa bar Abba essentially purchased those people, who had become the king’s slaves, for themselves. Rav Pappa asked: When those slaves go free, do they require a bill of emancipation, because the members of the house of Pappa bar Abba actually attained ownership of the slaves’ bodies, or not, as they were owned only for the sake of their labor?,He said to him: Were I dead I could not say this matter to you, so it is good that you have asked me while I am still alive, as I know that this is what Rav Sheshet said with regard to the matter: The writ of slavery [moharkayehu] of these residents of the kingdom rests in the treasury [tafsa] of the king, and in fact all the residents of the kingdom are considered to be full slaves of the king, i.e., he owns their bodies, irrespective of whether they pay their taxes. And so when the king says: One who does not give the poll tax is to be enslaved to the one who does give the poll tax on his behalf, the king’s decree is fully effective in making those residents full slaves of those who paid for them. As such, they will require a bill of emancipation when they are freed.,§ The Gemara relates: Rabbi Ḥiyya bar Abba once happened to come to Gavla. He saw Jewish women there who had become pregt from converts who were circumcised but had still not immersed to complete their conversion process; and he saw wine of Jews that gentiles were pouring, and Jews were drinking it; and he saw lupines [turmusin] that gentiles were cooking, and Jews were eating them; but he did not say anything to them.,Later, he came before Rabbi Yoḥa and told him what he had witnessed. Rabbi Yoḥa said to him: Go and make a public declaration concerning their children that they are mamzerim, and concerning their wine that it is forbidden because it is like wine poured as an idolatrous libation, and concerning their lupines that they are forbidden because they are food cooked by gentiles. One should be stringent and make such a declaration because they are not well-versed in Torah, and if they are left to be lax in this regard they will eventually transgress Torah prohibitions.,The Gemara explains: With regard to the declaration concerning their children that they are mamzerim, Rabbi Yoḥa conforms to his standard line of reasoning in two halakhot: The first is as Rabbi Ḥiyya bar Abba said that Rabbi Yoḥa said: One is never considered to be a convert until he has been circumcised and has immersed. And since the convert in the case in Gavla had not immersed, he is still considered a gentile. And the second halakha is as Rabba bar bar Ḥana said that Rabbi Yoḥa said: With regard to a gentile or a slave who engaged in intercourse with a Jewish woman, the offspring of that union is a mamzer.,And the reason to declare concerning their wine that it is forbidden because it is like wine poured as an idolatrous libation is that although their wine was not actually poured as an idolatrous libation, it was prohibited by rabbinic decree due to the maxim that: Go, go, we say to a nazirite, go around and go around, but do not come near to the vineyard. Although a nazirite is prohibited only from eating produce of the vine, he is warned not even to come into close proximity of a vineyard as a protective measure to ensure that he will not transgress this prohibition. So too, in many cases, the Sages decreed certain items and actions to be prohibited because they understood that if people would partake of them, they would eventually transgress Torah prohibitions.,And the final declaration concerning their lupines that they are forbidden because they are food cooked by gentiles is issued because they are not well versed in Torah. The Gemara expresses astonishment: Does this imply that were they students of the Torah their lupines would be permitted? Didn’t Rav Shmuel bar Rav Yitzḥak say in the name of Rav: Any food item that is eaten as it is, raw, is not subject to the prohibition of food cooked by gentiles, even when cooked by them? But a lupine is not eaten as it is, raw, and therefore it is subject to the prohibition of food cooked by gentiles.,The Gemara explains that Rabbi Yoḥa holds in this matter in accordance with the opinion of the other version of what Rav Shmuel bar Rav Yitzḥak said in the name of Rav: Any food item that lacks sufficient importance such that it does not appear on the table of kings in order to eat bread with it is not subject to the prohibition of food cooked by gentiles. Lupines lack importance and are therefore permitted even if cooked by gentiles. And consequently, the only reason to make a declaration prohibiting the residents of Gavla from eating them is because they are not well versed in Torah, and if they are left to be lax in this regard they will eventually become lax in actual Torah prohibitions; by inference, to those well versed in Torah, it is permitted.r§ During their sojourn in Egypt, the children of Israel had the halakhic status of gentiles. At the revelation at Sinai they entered into a national covet with God in which they attained their status of the Jewish people. This transformation was essentially the mass conversion of the people, and so their preparation for the revelation provides a paradigm of the process required for conversion for all generations. The tanna’im disagree as to which aspects of that original conversion are to be derived for all generations.,The Sages taught in a baraita: With regard to a convert who was circumcised but did not immerse, Rabbi Eliezer says that this is a convert, as so we found with our forefathers following the exodus from Egypt that they were circumcised but were not immersed. With regard to one who immersed but was not circumcised, Rabbi Yehoshua says that this is a convert, as so we found with our foremothers that they immersed but were not circumcised. And the Rabbis say: Whether he immersed but was not circumcised or whether he was circumcised but did not immerse, he is not a convert until he is circumcised and he immerses.,The Gemara questions the opinions in the baraita: But let Rabbi Yehoshua also derive what is required for conversion from our forefathers; why didn’t he do so? And let Rabbi Eliezer also derive the halakha from our foremothers; why didn’t he do so? And if you would say that Rabbi Eliezer did not derive the halakha from our foremothers because he holds one cannot derive the possible from the impossible, i.e., one cannot derive that men do not require circumcision from the halakha that women do not require it, because for women it is a physical impossibility, that claim may be refuted.,It would appear that Rabbi Eliezer does not accept that principle, as isn’t it taught in a baraita that Rabbi Eliezer says: From where is it derived with regard to the Paschal lamb brought throughout the generations that it may be brought only from non-sacred animals? A Paschal lamb is stated in the Torah in reference to the lamb that the Jewish people brought prior to the exodus from Egypt, and a Paschal lamb is stated in reference to the yearly obligation throughout the generations. The association between them teaches that just as the Paschal lamb stated in reference to Egypt was only brought from non-sacred animals, since prior to the giving of the Torah there was no possibility to consecrate property, so too, with regard to the Paschal lamb stated in reference to the obligation throughout the generations, it may be brought only from non-sacred animals.,Rabbi Akiva said to him: But can one derive the possible, i.e., the halakha for the Paschal lamb throughout the generations, where a possibility exists to bring it from consecrated animals, from the impossible, i.e., from the Paschal lamb in Egypt, where it was not a possibility? Rabbi Eliezer said to him: Although it was impossible to bring the Paschal lamb in Egypt from consecrated animals, nevertheless, it is still a great proof, and we may learn from it. It is apparent, then, that Rabbi Eliezer holds that one can derive the possible from the impossible. Therefore the original question stands: Why didn’t Rabbi Eliezer derive from the foremothers that circumcision is not essential for conversion?,The Gemara concedes: Rather, the baraita must be reinterpreted as follows:

358. Babylonian Talmud, Shabbat, 116b, 24a, 116a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 69

116a. שאין זה מקומה ר' אומר לא מן השם הוא זה אלא מפני שספר חשוב הוא בפני עצמו,כמאן אזלא הא דא"ר שמואל בר נחמן א"ר יונתן (משלי ט, א) חצבה עמודיה שבעה אלו שבעה ספרי תורה כמאן כר',מאן תנא דפליג עליה דר' רשב"ג הוא דתניא רשב"ג אומר עתידה פרשה זו שתיעקר מכאן ותכתב במקומה ולמה כתבה כאן כדי להפסיק בין פורענות ראשונה לפורענות שנייה פורענות שנייה מאי היא (במדבר יא, א) ויהי העם כמתאוננים פורענות ראשונה (במדבר י, לג) ויסעו מהר ה' וא"ר חמא בר' חנינא שסרו מאחרי ה' והיכן מקומה אמר רב אשי בדגלים,איבעיא להו הגליונין של ס"ת מצילין אותן מפני הדליקה או אין מצילין אותן מפני הדליקה ת"ש ס"ת שבלה אם יש בו ללקט שמונים וחמש אותיות כגון פרשת ויהי בנסוע הארון מצילין ואם לאו אין מצילין ואמאי תיפוק ליה משום גיליון דידיה בלה שאני,ת"ש ס"ת שנמחק אם יש בו ללקט שמונים וחמש אותיות כגון פרשת ויהי בנסוע הארון מצילין ואם לאו אין מצילין ואמאי תיפוק ליה משום גיליון דידיה מקום הכתב לא קמיבעיא לי דכי קדוש אגב כתב הוא דקדוש אזל כתב אזלא לה קדושתיה כי קמיבעיא לי של מעלה ושל מטה שבין פרשה לפרשה שבין דף לדף שבתחלת הספר שבסוף הספר ותיפוק ליה משום ההוא דגייז ושדי,ת"ש הגליונין של מעלה ושל מטה שבין פרשה לפרשה שבין דף לדף שבתחלת הספר שבסוף הספר מטמאין את הידים דילמא אגב ס"ת שאני,ת"ש הגיליונין וספרי מינין אין מצילין אותן מפני הדליקה אלא נשרפין במקומן הן ואזכרותיהן מאי לאו גליונין דספר תורה לא גליונין דספרי מינין השתא ספרי מינין גופייהו אין מצילין גליונין מבעיא הכי קאמר וספרי מינין הרי הן כגליונים,גופא הגליונים וספרי מינין אין מצילין אותם מפני הדליקה רבי יוסי אומר בחול קודר את האזכרות שבהן וגונזן והשאר שורפן א"ר טרפון אקפח את בני שאם יבאו לידי שאני אשרוף אותם ואת האזכרות שבהן שאפי' אדם רודף אחריו להורגו ונחש רץ להכישו נכנס לבית ע"ז ואין נכנס לבתיהן של אלו שהללו מכירין וכופרין והללו אין מכירין וכופרין ועליהן הכתוב אומר (ישעיהו נז, ח) [ו] אחר הדלת והמזוזה שמת זכרונך,א"ר ישמעאל ק"ו ומה לעשות שלום בין איש לאשתו אמרה תורה שמי שנכתב בקדושה ימחה על המים הללו שמטילין קנאה ואיבה ותחרות בין ישראל לאביהן שבשמים על אחת כמה וכמה ועליהם אמר דוד (תהלים קלט, כא) הלא משנאיך ה' אשנא ובתקוממיך אתקוטט תכלית שנאה שנאתים לאויבים היו לי וכשם שאין מצילין אותן מפני הדליקה כך אין מצילין אותן לא מן המפולת ולא מן המים ולא מדבר המאבדן,בעי מיניה יוסף בר חנין מר' אבהו הני ספרי דבי אבידן מצילין אותן מפני הדליקה או אין מצילין אין ולאו ורפיא בידיה רב לא אזיל לבי אבידן וכ"ש לבי נצרפי שמואל לבי נצרפי לא אזיל לבי אבידן אזיל אמרו ליה לרבא מ"ט לא אתית לבי אבידן אמר להו דיקלא פלניא איכא באורחא וקשי לי ניעקריה דוכתיה קשי לי מר בר יוסף אמר אנא מינייהו אנא ולא מסתפינא מינייהו זימנא חדא אזיל בעו לסכוניה [הוספה מחסרונות הש"ס: רבי מאיר הוה קרי ליה און גליון רבי יוחנן הוה קרי ליה עון גליון.],אימא שלום דביתהו דרבי אליעזר אחתיה דרבן גמליאל הואי הוה ההוא פילוסופא בשבבותיה

116a. that this is not its place, as the previous portion does not discuss the nation’s travels. Rabbi Yehuda HaNasi says: It is not for that reason that signs were inserted. Rather, the signs are there because this portion is considered a book unto itself.,The Gemara asks: According to whose opinion is that which Rabbi Shmuel bar Naḥman said that Rabbi Yonatan said, that with regard to the verse: “With wisdom she built her house, she carved its seven pillars” (Proverbs 9:1), these are the seven books of the Torah? According to whose opinion? It is according to the opinion of Rabbi Yehuda HaNasi, as by his count there are seven books of the Torah: Genesis; Exodus; Leviticus; Numbers until: “And when the Ark traveled”; the portion: “And when the Ark traveled,” which is considered its own book; the remainder of Numbers; and Deuteronomy.,Who is the tanna who disagrees with Rabbi Yehuda HaNasi? It is Rabban Shimon ben Gamliel. As it was taught in a baraita that Rabban Shimon ben Gamliel says: In the future, this portion will be uprooted from here, where it appears, and will be written in its proper place. And why was it written here, even though it discusses the travels of the children of Israel, and the portion before it does not? It is in order to demarcate between the first punishment and the second punishment. What is the second punishment that appears immediately afterward? It is the verse: “And the people complained wickedly in God’s ears, and God heard and became angry, and the fire of God burned in them and it consumed the edge of the camp” (Numbers 11:1). What is the first punishment? It is the verse: “And they traveled from the mountain of God [mehar Hashem] for three days” (Numbers 10:33), and Rabbi Ḥama, son of Rabbi Ḥanina, said: That they turned from after God [me’aḥarei Hashem] and hurriedly fled Mount Sinai. The Gemara asks: And if so, where is the proper place for this paragraph? Rav Ashi said: In the portion of the flags, where there is a description of the manner in which the Jewish people traveled through the desert.,A dilemma was raised before the Sages: With regard to the blank folios of parchment of a Torah scroll, does one rescue them from the fire on Shabbat, or does one not rescue them from the fire? Come and hear a resolution to this from that which we learned: With regard to a Torah scroll that is worn, if there is enough in it to compile eighty-five complete letters as in the portion of: “And when the Ark traveled,” one rescues it from the fire, and if not one does not rescue it. If even the blank folios are rescued, why would one not rescue a Torah scroll with fewer than the requisite number of letters? Derive that this scroll may be rescued due to its blank folios. The Gemara answers: A Torah scroll that is worn is different, because at that point its sanctity is negated, and its blank folios are not sacred. Therefore, one may rescue the scroll only if it contains eighty-five letters.,Come and hear a different resolution from that which was taught in another baraita: With regard to a Torah scroll that was erased, if there is enough in it to compile eighty-five complete letters as in the portion of: “And when the Ark traveled,” one rescues it from the fire, and if not, one does not rescue it. And why is that so? Derive that this scroll may be rescued due to its blank folios, as the erased section is surely no less significant than the blank folios of the scroll. The Gemara answers: That is not so. In a case where the place of the writing is erased it is not a dilemma for me, as it is sacred due to the writing. If the writing is gone, its sanctity is gone. When it is a dilemma for me is with regard to the blank portions that are above and below, that are between one section and another section, that are between one page and another page, that are at the beginning of the scroll, and that are at the end of the scroll. The Gemara asks again: Derive that this scroll may be rescued due to that area that is blank, whose sanctity remains. The Gemara replies: There, it is referring to a case where the blank area was cut and thrown out, and all that remains is the place of the writing.,Come and hear a different resolution from what we learned in a mishna: The Sages decreed that the blank folios that are above and below, that are between one section and another section, that are between one page and another page, that are at the beginning of the scroll, and that are at the end of the scroll render the hands that touch them ritually impure. Apparently, the blank folios have the sanctity of a Torah scroll. The Gemara replies: That is not a proof, as perhaps when it is part of the Torah scroll, it is different, and in those circumstances the sanctity of the Torah extends to the blank portions. When they stand alone they have no sanctity.,Therefore, come and hear a different resolution from that which was taught in another baraita: With regard to the blank folios and the Torah scrolls of heretics, one does not rescue them from the fire; rather, they burn in their place, they and the names of God contained therein. What, is this not referring to the blank folios of a Torah scroll? The Gemara rejects this: No, it is referring to the blank folios of the scrolls of heretics. The Gemara is surprised at this: Now, with regard to the scrolls of heretics themselves, one does not rescue them; is it necessary to say that one does not rescue their blank folios? Rather, this is what it is saying: And the scrolls of heretics are like blank folios.,Apropos the scrolls of heretics, the Gemara analyzes the matter itself. With regard to the blank folios and the Torah scrolls of the heretics, one does not rescue them from the fire. Rabbi Yosei says: During the week, one cuts the names of God contained therein and buries them, and burns the rest. Rabbi Tarfon said in the form of an oath: I will bury my sons if I fail to do the following, that if these books come into my possession I will burn them and the names contained therein. As even if a person is pursuing him with the intent to kill him, and a snake is hurrying to bite him, one enters a house of idolatry and does not enter the houses of these heretics. The reason is that these heretics are aware of the greatness of the Creator manifest in the Torah and its mitzvot, and nevertheless, they deny the existence of God; whereas these idolators are not aware, and that is the reason that they deny the existence of God. And with regard to the heretics, the verse says: “And behind the door and the doorpost you place your memory” (Isaiah 57:8). Although they remember the word of God, they treat it contemptuously, as if casting it behind the door.,Rabbi Yishmael said: The fact that the names of God in the scrolls of heretics may be burned can be derived through an a fortiori inference: Just as to make peace between a husband and his wife, the Torah says: My name that was written in sanctity shall be erased in the water in the framework of the ordeal of the sota; these, the heretics, who impose jealousy, and hatred, and conflict between the Jewish people and their Father in Heaven, all the more so it is proper to erase God’s names because of them. And with regard to heretics, David said: “For I hate those who hate You, God, and I fight those who rise against You. I hate them with the utmost hatred, they have become enemies to me” (Psalms 139:21–22). And just as they, the scrolls of heretics, are not rescued from the fire, neither are they rescued from a rockslide, nor from water, nor from any other matter that destroys them.,Yosef bar Ḥanin raised a dilemma before Rabbi Abbahu: With regard to these books of the house of Abidan, does one rescue them from the fire or does one not rescue them? There were sacred Jewish texts in that house, which were used in debates and discussions on matters of faith. Rabbi Abbahu did not give him a clear answer but said yes and no, and the matter was uncertain to him. Rav would not go to the house of Abidan for conversation, and all the more so he would not go to the house of Nitzrefei, the Persian fire-temple. Shmuel, to the house of Nitzrefei he did not go, but to the house of Abidan he did go. The gentile scholars said to Rava: Why did you not come to the house of Abidan? He evaded their question with an excuse and said to them: There is a certain palm tree on the road, and that makes the path difficult for me. They said to him: We will uproot it. He said to them: Nevertheless, the resulting pit in its place will be difficult for me. Mar bar Yosef said: I am one of them, we are friends, and I do not fear them. Still, one time he went and argued with them and they sought to endanger his life. Rabbi Meir would call the Christian writing, the Evangelion, the wicked folio [aven gilyon]; Rabbi Yoḥa called it the sinful folio [avon gilyon].,The Gemara relates: Imma Shalom, the wife of Rabbi Eliezer, was Rabban Gamliel’s sister. There was a Christian philosopher [pilosofa] in their neighborhood

359. Babylonian Talmud, Sanhedrin, 23a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •john chrysostom Found in books: Witter et al., Torah, Temple, Land: Constructions of Judaism in Antiquity (2021) 261

360. Babylonian Talmud, Qiddushin, 66a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •pharisaic-rabbinic connection, john hyrcanus story as evidence of Found in books: Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 54

66a. שורך נרבע והלה שותק נאמן ותנא תונא ושנעבדה בו עבירה ושהמית על פי עד אחד או ע"פ הבעלים נאמן האי ע"פ עד אחד היכי דמי אי דקא מודו בעלים היינו ע"פ הבעלים אלא לאו דשתיק,וצריכא דאי אשמעינן הך קמייתא אי לאו דקים ליה בנפשיה דעבד חולין בעזרה לא הוה מייתי,אבל נטמאו טהרותיך מימר אמרינן האי דשתיק דסבר חזי ליה בימי טומאתו,ואי אשמעינן הא משום דקא מפסיד ליה בימי טהרתו אבל שורו נרבע מימר אמר כל השוורים לאו לגבי מזבח קיימי צריכא,איבעיא להו אשתו זינתה בעד אחד ושותק מהו אמר אביי נאמן רבא אמר אינו נאמן הוי דבר שבערוה ואין דבר שבערוה פחות משנים,אמר אביי מנא אמינא לה דההוא סמיא דהוה מסדר מתנייתא קמיה דמר שמואל יומא חד נגה ליה ולא הוה קאתי שדר שליחא אבתריה אדאזיל שליח בחדא אורחא אתא איהו בחדא כי אתא שליח אמר אשתו זינתה אתא לקמיה דמר שמואל א"ל אי מהימן לך זיל אפקה ואי לא לא תפיק,מאי לאו אי מהימן עלך דלאו גזלנא הוא ורבא אי מהימן לך כבי תרי זיל אפקה ואי לא לא תפקה,ואמר אביי מנא אמינא לה דתניא מעשה בינאי המלך שהלך לכוחלית שבמדבר וכיבש שם ששים כרכים ובחזרתו היה שמח שמחה גדולה וקרא לכל חכמי ישראל אמר להם אבותינו היו אוכלים מלוחים בזמן שהיו עסוקים בבנין בית המקדש אף אנו נאכל מלוחים זכר לאבותינו והעלו מלוחים על שולחנות של זהב ואכלו,והיה שם אחד איש לץ לב רע ובליעל ואלעזר בן פועירה שמו ויאמר אלעזר בן פועירה לינאי המלך ינאי המלך לבם של פרושים עליך ומה אעשה הקם להם בציץ שבין עיניך הקים להם בציץ שבין עיניו,היה שם זקן אחד ויהודה בן גדידיה שמו ויאמר יהודה בן גדידיה לינאי המלך ינאי המלך רב לך כתר מלכות הנח כתר כהונה לזרעו של אהרן שהיו אומרים אמו נשבית במודיעים ויבוקש הדבר ולא נמצא ויבדלו חכמי ישראל בזעם,ויאמר אלעזר בן פועירה לינאי המלך ינאי המלך הדיוט שבישראל כך הוא דינו ואתה מלך וכהן גדול כך הוא דינך ומה אעשה אם אתה שומע לעצתי רומסם ותורה מה תהא עליה הרי כרוכה ומונחת בקרן זוית כל הרוצה ללמוד יבוא וילמוד,אמר רב נחמן בר יצחק מיד נזרקה בו אפיקורסות דהוה ליה למימר תינח תורה שבכתב תורה שבעל פה מאי מיד ותוצץ הרעה על ידי אלעזר בן פועירה ויהרגו כל חכמי ישראל והיה העולם משתומם עד שבא שמעון בן שטח והחזיר את התורה ליושנה,היכי דמי אילימא דבי תרי אמרי אישתבאי ובי תרי אמרי לא אישתבאי מאי חזית דסמכת אהני סמוך אהני,אלא בעד אחד וטעמא דקא מכחשי ליה בי תרי הא לאו הכי מהימן,ורבא לעולם תרי ותרי וכדאמר רב אחא בר רב מניומי בעדי הזמה הכא נמי בעדי הזמה,ואיבעית אימא כדרבי יצחק דאמר רבי יצחק שפחה הכניסו תחתיה,אמר רבא

66a. Your ox was used by a man for an act of bestiality and is therefore unfit for an offering, and the other, the owner of the ox, is silent, the witness is deemed credible. And the tanna of the mishna also taught (Bekhorot 41a): And with regard to an animal that was used for a transgression or that killed, if this is attested to by one witness or by the owner, he is deemed credible. The Gemara clarifies this case: What are the circumstances of this case of the mishna, where the knowledge is established by one witness? If the owner admits to the claim, this is the same as: By the owner. Rather, is it not referring to a case where the owner remains silent?,The Gemara comments: And each of these statements of Abaye is necessary. As, had he taught us only that first case, where the witness said someone ate forbidden fat, one might have said that he is deemed credible for the following reason: Were it not for the fact that he himself was convinced that he had committed a transgression, he would not commit the transgression of bringing a non-sacred animal to the Temple courtyard on the basis of the testimony of one witness. Consequently, his silence is evidently an admission.,But if the witness said: Your ritually pure foods were rendered ritually impure, and the accused was silent, we would say: The reason that he is silent and refrains from denying the claim is that he thinks he is not suffering any significant loss, as the food is fit for him to eat on his days of ritual impurity, because he is not required to destroy ritually impure foods.,And had Abaye taught us only the case of: Your ritually pure food was rendered ritually impure, one might have said that the reason this witness is deemed credible is that he causes him a loss on his days of ritual impurity, and therefore his silence is tantamount to a confession. But in the case of: His ox was used by a man for an act of bestiality, the owner of the ox can say with regard to his animal: Not all the oxen stand ready to be sacrificed as an offering on the altar. Perhaps one would think that the owner does not bother denying the claim because he merely forfeits the possibility of sacrificing his ox as an offering, which he considers an inconsequential matter. It is only if there were two witnesses to the act that the animal is put to death, whereas here there was only one witness. It is therefore necessary for Abaye to specify all these cases.,§ A dilemma was raised before the Sages: If a husband is told by one witness that his wife committed adultery, and the husband remains silent, what is the halakha? Abaye said: The witness is deemed credible. Rava said: He is not deemed credible. Why not? Because it is a matter involving forbidden relations, and there is no matter of testimony for forbidden sexual relations that can be attested to by fewer than two witnesses.,Abaye said: From where do I say this claim of mine? It happened that there was a certain blind man who would review mishnayot before Mar Shmuel. One day the blind man was late for him and was not arriving. Mar Shmuel sent a messenger after him to assist him. While the messenger was going to the blind man’s house by one way, the blind man arrived at the house of study by a different route, and therefore the messenger missed him and reached his house. When the messenger came back, he said that he had been to the blind man’s house and saw that his wife committed adultery. The blind man came before Mar Shmuel to inquire whether he must pay heed to this testimony. Mar Shmuel said to him: If this messenger is trusted by you, go and divorce her, but if not, do not divorce her.,Abaye comments: What, is it not correct to say that this means that if he is trusted by you that he is not a thief but is a valid witness, you must rely on him? This would prove that a single witness can testify in a case of this kind. And Rava explains that Mar Shmuel meant: If he is trusted by you like two witnesses, go and divorce her, but if not, do not divorce her. Consequently, Rava maintains that this episode affords no proof.,And Abaye said: From where do I say this claim of mine? As it is taught in a baraita: An incident occurred with King Yannai, who went to the region of Koḥalit in the desert and conquered sixty cities there. And upon his return he rejoiced with a great happiness over his victory. And he subsequently summoned all the Sages of the Jewish people and said to them: Our ancestors in their poverty would eat salty foods when they were busy with the building of the Temple; we too shall eat salty foods in memory of our ancestors. And they brought salty food on tables of gold, and ate.,And there was one person present, a scoffer, a man of an evil heart and a scoundrel called Elazar ben Po’ira. And Elazar ben Po’ira said to King Yannai: King Yannai, the hearts of the Pharisees, the Sages, are against you. In other words, they harbor secret resentment against you and do not like you. The king replied: And what shall I do to clarify this matter? Elazar responded: Have them stand by wearing the frontplate between your eyes. Since the frontplate bears the Divine Name, they should stand in its honor. Yannai, who was a member of the priestly Hasmonean family, also served as High Priest, who wears the frontplate. He had the Pharisees stand by wearing the frontplate between his eyes.,Now there was a certain elder present called Yehuda ben Gedidya, and Yehuda ben Gedidya said to King Yannai: King Yannai, the crown of the monarchy suffices for you, i.e., you should be satisfied that you are king. Leave the crown of the priesthood for the descendants of Aaron. The Gemara explains this last comment: As they would say that Yannai’s mother was taken captive in Modi’in, and she was therefore disqualified from marrying into the priesthood, which meant that Yannai was a ḥalal. And the matter was investigated and was not discovered, i.e., they sought witnesses for that event but none were found. And the Sages of Israel were expelled in the king’s rage, due to this rumor.,And Elazar ben Po’ira said to King Yannai: King Yannai, such is the judgment of a common person in Israel. In other words, merely expelling a slanderer is appropriate if the subject of the slander is a commoner. But you are a king and a High Priest. Is this your judgment as well? Yannai replied: And what should I do? Elazar responded: If you listen to my advice, crush them. Yannai countered: But what will become of the Torah? He retorted: Behold, it is wrapped and placed in the corner. Anyone who wishes to study can come and study. We have no need for the Sages.,The Gemara interjects: Rav Naḥman bar Yitzḥak says: Immediately, heresy was injected into Yannai, as he should have said to Elazar ben Po’ira: This works out well with regard to the Written Torah, as it can be studied by all on their own, but what will become of the Oral Torah? The Oral Torah is transmitted only by the Sages. The baraita continues: Immediately, the evil arose and caught fire through Elazar ben Po’ira, and all the Sages of the Jewish people were killed. And the world was desolate of Torah until Shimon ben Shataḥ came and restored the Torah to its former glory. This completes the baraita.,Abaye asks: What are the circumstances of this case? How did those who conducted the investigation refute the rumor that Yannai’s mother had been taken captive? If we say that two witnesses said that she was taken captive, and two others said that she was not taken captive, what did you see that you rely on these who said that she was not taken captive? Instead, rely on these who said that she was taken captive. In such a scenario, one cannot say definitively that the matter was investigated and found to be false.,Rather, it must be referring to one witness who testified she was taken captive, and two testified that she was not taken captive. And the reason that the lone witness is not deemed credible is only that he is contradicted by the other two, from which it may be inferred that if not for that fact, he would be deemed credible. This supports Abaye’s claim that an uncontested lone witness is deemed credible in a case of this kind.,And Rava could reply that this incident affords no proof, for the following reason: Actually, one can say that there were two witnesses who testified that she was captured and two who testified that she was not, and the case was decided in accordance with that which Rav Aḥa bar Rav Minyumi says in a different context, that it is referring to conspiring witnesses. The second pair of witnesses did not contradict the testimony of the first pair but established them as liars by stating that the first pair were not there to witness the event. This serves to disqualify the testimony of the first pair altogether. Here too, it is referring to witnesses who rendered the first set conspiring witnesses.,And if you wish, say that this is in accordance with the version of the story stated by Rabbi Yitzḥak, as Rabbi Yitzḥak says: They replaced Yannai’s mother with a maidservant. The first witnesses saw that Yannai’s mother was about to be taken captive, but the second pair revealed that she had actually been replaced with a maidservant, thereby negating the testimony of the first set.,Rava says:

361. Babylonian Talmud, Pesahim, 57a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •chrysostom, john Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 180

57a. נימא תלתא תנאי הוו לא תרי תנאי הוו ותנא קמא דר' שמעון היינו ר' יוסי ותנא קמא דר' יוסי היינו ר' שמעון ומאי אף אקמייתא,ת"ר בן בוהיין נתן פיאה לירק ובא אביו ומצאן לעניים שהיו טעונין ירק ועומדין על פתח הגינה אמר להם בני השליכו מעליכם ואני נותן לכם כפליים במעושר לא מפני שעיני צרה אלא מפני שאמרו חכמים אין נותנין פיאה לירק,למה ליה למימרא להו לא מפני שעיני צרה כי היכי דלא לימרו דחויי קא מדחי לן,ת"ר בראשונה היו מניחין עורות קדשים בלשכת בית הפרוה לערב היו מחלקין אותן לאנשי בית אב והיו בעלי זרועות נוטלין אותן בזרוע התקינו שיהיו מחלקין אותן מערב שבת לע"ש דאתיין כולהו משמרות ושקלן בהדדי,ועדיין היו גדולי כהונה נוטלין אותן בזרוע עמדו בעלים והקדישום לשמים,אמרו לא היו ימים מועטים עד שחיפו את ההיכל כולו בטבלאות של זהב שהן אמה על אמה כעובי דינר זהב ולרגל היו מקפלין אותן ומניחין אותן על גב מעלה בהר הבית כדי שיהו עולי רגלים רואין שמלאכתם נאה ואין בה דלם,תנא אבא שאול אומר קורות של שקמה היו ביריחו והיו בעלי זרועות נוטלין אותן בזרוע עמדו בעלים והקדישום לשמים,עליהם ועל כיוצא בהם אמר אבא שאול בן בטנית משום אבא יוסף בן חנין אוי לי מבית בייתוס אוי לי מאלתן אוי לי מבית חנין אוי לי מלחישתן אוי לי מבית קתרוס אוי לי מקולמוסן אוי לי מבית ישמעאל בן פיאכי אוי לי מאגרופן שהם כהנים גדולים ובניהן גיזברין וחתניהם אמרכלין ועבדיהן חובטין את העם במקלות,תנו רבנן ארבע צווחות צוחה עזרה ראשונה צאו מכאן בני עלי שטימאו היכל ה' ועוד צווחה צא מיכן יששכר איש כפר ברקאי שמכבד את עצמו ומחלל קדשי שמים דהוה כריך ידיה בשיראי ועביד עבודה,ועוד צווחה העזרה שאו שערים ראשיכם ויכנס ישמעאל בן פיאכי תלמידו של פנחס וישמש בכהונה גדולה ועוד צווחה העזרה שאו שערים ראשיכם ויכנס יוחנן בן נרבאי תלמידו של פנקאי וימלא כריסו מקדשי שמים,אמרו עליו על יוחנן בן נרבאי שהיה אוכל ג' מאות עגלים ושותה ג' מאות גרבי יין ואוכל ארבעים סאה גוזלות בקינוח סעודה אמרו כל ימיו של יוחנן בן נרבאי לא נמצא נותר במקדש מאי סלקא ביה ביששכר איש כפר ברקאי אמרי מלכא ומלכתא הוו יתבי מלכא אמר גדיא יאי ומלכתא אמרה אימרא יאי אמרו מאן מוכח כהן גדול דקא מסיק קרבנות כל יומא אתא איהו

57a. Let us say that there are three tanna’im who dispute this point: The two unattributed opinions, each of which is referring to two vegetables, and the opinion common to Rabbi Yosei and Rabbi Shimon that includes all three vegetables. The Gemara rejects this: No, there are only two tanna’im who dispute the point, and the first tanna whose opinion appears before the opinion of Rabbi Shimon is Rabbi Yosei. And the first tanna whose opinion appears before the opinion of Rabbi Yosei is Rabbi Shimon. And what is the meaning of the word even in both their statements? They agree with regard to the first vegetable, turnips; however, they disagree with regard to the second, and replace it with another vegetable.,The Gemara cites an episode from the Tosefta. The Sages taught: The son of a man named Bohayan designated for the poor the produce in the corner in a garden of vegetables, and his father Bohayan found the poor laden with vegetables and standing at the opening of the garden on their way out. He said to them: My sons, cast the vegetables that you have gathered from upon yourselves and I will give you twice the amount in tithed produce, and you will be no worse off. Not because I begrudge you what you have taken. Rather, it is because the Sages say: One does not designate for the poor the produce in the corner in a garden of vegetables. Therefore, the vegetables that you took require tithing.,The Gemara asks: Why was it necessary for him to say to them: Not because I begrudge you what you have taken? It would have been sufficient to offer them tithed produce. The Gemara answers that he said it so they would not say: He is putting us off, taking what we collected now, but later he will not fulfill his commitment.,Apropos the people of Jericho, the Gemara relates that powerful people would steal wood from them. The Sages taught: Initially, the priests would place the hides that were flayed from animals consecrated as offerings of the most sacred order, which were given to the priests, in the Parva chamber. In the evening, they would distribute them to the members of the family of priests serving in the Temple that day. And the powerful priests among them would take them by force before they could be distributed. The Rabbis decreed that they would distribute them each Shabbat eve, because then all the families of both priestly watches came and took their part together. All the families from both the watch that was beginning its service and the one ending its service were together when they divided the hides. The powerful priests were unable to take the hides by force.,Yet still the prominent priests by virtue of their lineage would take them by force. Due to their prominence, the members of the rest of the watch dared not challenge them. When they realized that there was no equitable distribution, the owners of the sacrifices (Me’iri) arose and consecrated the hides to Heaven so the priests could not take them.,The Sages said: Not a few days passed before they had plated the entire sanctuary with golden tablets with the proceeds from the redemption and sale of the hides. These plates were one cubit by one cubit and as thick as a golden dinar. And when the people assembled for the Festival pilgrimage they would remove the tablets and place them on a stair of the Temple Mount so that the pilgrims would see that the craftsmanship of the tablets was beautiful and without flaw [dalam]. Afterward they replaced the tablets in the Sanctuary.,It was similarly taught that Abba Shaul says: There were sycamore tree trunks in Jericho, and powerful people would take them from their owners by force. The owners stood and consecrated these trunks to Heaven. It was with regard to these trunks and the branches that grew from them that the residents of Jericho acted against the will of the Sages.,With regard to the prominent priests and those like them, Abba Shaul ben Batnit said in the name of Abba Yosef ben Ḥanin: Woe is me due to the High Priests of the house of Baitos, woe is me due to their clubs. Woe is me due to the High Priests of the house of Ḥanin; woe is me due to their whispers and the rumors they spread. Woe is me due to the High Priests of the house of Katros; woe is me due to their pens that they use to write lies. Woe is me due to the servants of the High Priests of the house of Yishmael ben Piakhi; woe is me due to their fists. The power of these households stemmed from the fact that the fathers were High Priests, and their sons were the Temple treasurers, and their sons-in-law were Temple overseers [amarkalin]. And their servants strike the people with clubs, and otherwise act inappropriately.,Apropos the critique of several prominent priests, the Gemara relates that the Sages taught: The people in the Temple courtyard all cried four cries, as they were in agreement over various issues (Pardes Rimonim). The first cry was: Leave here, sons of Eli, who defiled God’s Sanctuary (see I Samuel 2:22). Subsequently the priesthood was transferred to the house of Zadok. And an additional cry: Leave here, Yissakhar of Kfar Barkai, who honors himself and desecrates the items consecrated to Heaven. Due to his delicate nature and his disrespect for the Temple service, he would wrap his hands in silk [shirai] and perform the service. This would invalidate the service because the silk was an interposition between his hands and the Temple vessels. Furthermore, his conduct demeaned the Temple service, as he demonstrated that he was unwilling to dirty his hands for it.,And the people in the Temple courtyard cried additionally: Lift your heads, O gates, and let the righteous Yishmael ben Piakhi, the student of Pinehas ben Elazar the priest, enter and serve as High Priest, although the members of this family were violent. And the people in the Temple courtyard cried additionally: Lift your heads, O gates, and let Yoḥa ben Narbbai, the student of Pinkai, enter and fill his belly with meat of offerings consecrated to Heaven, as he is worthy to eat offerings.,They said about Yoḥa ben Narbbai that he and his household would eat three hundred calves, and drink three hundred jugs of wine, and eat forty se’a of doves for dessert. They said: Throughout all the days of Yoḥa ben Narbbai there was no leftover sacrificial meat in the Temple, as he would make certain that someone ate it. The Gemara asks: What ultimately happened to Yissakhar of Kfar Barkai? They said: The king and the queen were sitting and talking. The king said that goat meat is better food, and the queen said lamb meat is better food. They said: Who can prove which one of us is correct? The High Priest can, as he offers sacrifices all day and tastes their meat. The High Priest had the right to take a portion from any sacrifice offered in the Temple, and therefore was well acquainted with the tastes of different meat. Yissakhar of Kfar Barkai came, and when they asked him this question,

362. Babylonian Talmud, Niddah, 31b, 31a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kraemer, Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean (2010) 182

31a. מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך

31a. What is the verse from which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; You are He Who took me out [gozi] of my mother’s womb” (Psalms 71:6). From where may it be inferred that this word: “Gozi,” is a term of administering an oath? As it is written: “Cut off [gozi] your hair and cast it away” (Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship.,And Rabbi Elazar says: To what is a fetus in its mother’s womb comparable? It is comparable to a nut placed in a basin full of water, floating on top of the water. If a person puts his finger on top of the nut, it sinks either in this direction or in that direction.,§ The Sages taught in a baraita: During the first three months of pregcy, the fetus resides in the lower compartment of the womb; in the middle three months, the fetus resides in the middle compartment; and during the last three months of pregcy the fetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this is what causes labor pains.,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: And this is the explanation for that which we learned in a baraita: The labor pains experienced by a woman who gives birth to a female are greater than those experienced by a woman who gives birth to a male. The Gemara will explain this below.,And Rabbi Elazar says: What is the verse from which it is derived that a fetus initially resides in the lower part of the womb? “When I was made in secret, and I was woven together in the lowest parts of the earth” (Psalms 139:15). Since it is not stated: I resided in the lowest parts of the earth, but rather: “I was woven together in the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: What is different about the labor pains experienced by a woman who gives birth to a female, that they are greater than those experienced by a woman who gives birth to a male? The Gemara answers: This one, a male fetus, emerges in the manner in which it engages in intercourse. Just as a male engages in intercourse facing downward, so too, it is born while facing down. And that one, a female fetus, emerges in the manner in which it engages in intercourse, i.e., facing upward. Consequently, that one, a female fetus, turns its face around before it is born, but this one, a male fetus, does not turn its face around before it is born.,§ The Sages taught in a baraita: During the first three months of pregcy, sexual intercourse is difficult and harmful for the woman and is also difficult for the offspring. During the middle three months, intercourse is difficult for the woman but is beneficial for the offspring. During the last three months, sexual intercourse is beneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned.,The Sages taught in a baraita: With regard to one who engages in intercourse with his wife on the ninetieth day of her pregcy, it is as though he spills her blood. The Gemara asks: How does one know that it is the ninetieth day of her pregcy? Rather, Abaye says: One should go ahead and engage in intercourse with his wife even if it might be the ninetieth day, and rely on God to prevent any ensuing harm, as the verse states: “The Lord preserves the simple” (Psalms 116:6).,§ The Sages taught: There are three partners in the creation of a person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from which the following body parts are formed: The bones, the sinews, the nails, the brain that is in its head, and the white of the eye. His mother emits red seed, from which are formed the skin, the flesh, the hair, and the black of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul, his countece [ukelaster], eyesight, hearing of the ear, the capability of speech of the mouth, the capability of walking with the legs, understanding, and wisdom.,And when a person’s time to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part of the person’s father and mother before them. Rav Pappa said: This is in accordance with the adage that people say: Remove the salt from a piece of meat, and you may then toss the meat to a dog, as it has become worthless.,§ Rav Ḥina bar Pappa taught: What is the meaning of that which is written: “Who does great deeds beyond comprehension, wondrous deeds without number” (Job 9:10)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that if one puts an article in a flask, even if the flask is tied and its opening faces upward, it is uncertain whether the item is preserved from getting lost, and it is uncertain whether it is not preserved from being lost. But the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its opening faces downward, and yet the fetus is preserved.,Another matter that demonstrates the difference between the attributes of God and the attributes of people is that when a person places his articles on a scale to be measured, the heavier the item is, the more it descends. But when the Holy One, Blessed be He, forms a fetus, the heavier the offspring gets, the more it ascends upward in the womb.,Rabbi Yosei HaGelili taught: What is the meaning of that which is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well” (Psalms 139:14)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that when a person plants seeds of different species in one garden bed, each and every one of the seeds emerges as a grown plant according to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all of the seeds, i.e., those of both the father and the mother, emerge when the offspring is formed as one sex.,Alternatively, when a dyer puts herbs in a cauldron [leyora], they all emerge as one color of dye, whereas the Holy One, Blessed be He, forms the fetus in a woman’s womb, and each and every one of the seeds emerges as its own type. In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above.,Rav Yosef taught: What is the meaning of that which is written: “And on that day you shall say: I will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me” (Isaiah 12:1)? With regard to what matter is the verse speaking?,It is referring, for example, to two people who left their homes to go on a business trip. A thorn penetrated the body of one of them, and he was consequently unable to go with his colleague. He started blaspheming and cursing in frustration. After a period of time, he heard that the ship of the other person had sunk in the sea, and realized that the thorn had saved him from death. He then started thanking God and praising Him for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. Therefore, it is stated at the end of the verse: “Your anger is turned away, and You comfort me.”,And this statement is identical to that which Rabbi Elazar said: What is the meaning of that which is written: “Blessed be the Lord God, the God of Israel, Who does wondrous things alone; and blessed be His glorious name forever” (Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that even the one for whom the miracle was performed does not recognize the miracle that was performed for him.,Rabbi Ḥanina bar Pappa taught: What is the meaning of that which is written: “You measure [zerita] my going about [orḥi] and my lying down [riv’i], and are acquainted with all my ways” (Psalms 139:3)? This verse teaches that a person is not created from the entire drop of semen, but from its clear part. Zerita can mean to winnow, while orḥi and riv’i can both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. The school of Rabbi Yishmael taught a parable: This matter is comparable to a person who winnows grain in the granary; he takes the food and leaves the waste.,This is in accordance with a statement of Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is written in one of King David’s psalms: “For You have girded me [vatazreni] with strength for battle” (II Samuel 22:40), without the letter alef in vatazreni; and it is written in another psalm: “Who girds me [hame’azreni] with strength” (Psalms 18:33), with an alef in hame’azreini. What is the difference between these two expressions? David said before the Holy One, Blessed be He: Master of the Universe, You selected me [zeiritani], i.e., You separated between the procreative part and the rest of the semen in order to create me, and You have girded me [zeraztani] with strength.,Rabbi Abbahu taught: What is the meaning of that which is written in Balaam’s blessing: “Who has counted the dust of Jacob, or numbered the stock [rova] of Israel” (Numbers 23:10)? The verse teaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse [revi’iyyoteihem], anticipating the time when the drop from which the righteous person will be created will arrive.,And it was due to this matter that the eye of wicked Balaam went blind. He said: Should God, who is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blinded as a divine punishment, as it is written: “The saying of the man whose eye is shut” (Numbers 24:3).,And this statement is the same as that which Rabbi Yoḥa said: What is the meaning of that which is written, with regard to Leah’s conceiving Issachar: “And he lay with her that night” (Genesis 30:16)? The verse teaches that the Holy One, Blessed be He, contributed to that act. The manner in which God contributed to this act is derived from another verse, as it is stated: “Issachar is a large-boned [garem] donkey” (Genesis 49:14). This teaches that God directed Jacob’s donkey toward Leah’s tent so that he would engage in intercourse with her, thereby causing [garam] Leah’s conceiving Issachar.,§ Rabbi Yitzḥak says that Rabbi Ami says: The sex of a fetus is determined at the moment of conception. If the woman emits seed first, she gives birth to a male, and if the man emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male” (Leviticus 12:2).,The Sages taught: At first, people would say that if the woman emits seed first she gives birth to a male, and if the man emits seed first, she gives birth to a female. But the Sages did not explain from which verse this matter is derived, until Rabbi Tzadok came and explained that it is derived from the following verse: “These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah” (Genesis 46:15). From the fact that the verse attributes the males to the females, as the males are called: The sons of Leah, and it attributes the females to the males,in that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: “And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons” (I Chronicles 8:40). Is it in a person’s power to have many sons and sons’ sons? Rather, because

363. Babylonian Talmud, Megillah, 17b, 18a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 427

18a. (הושע ג, ה) אחר ישובו בני ישראל ובקשו את ה' אלהיהם ואת דוד מלכם וכיון שבא דוד באתה תפלה שנאמר (ישעיהו נו, ז) והביאותים אל הר קדשי ושמחתים בבית תפלתי,וכיון שבאת תפלה באת עבודה שנאמר עולותיהם וזבחיהם לרצון על מזבחי וכיון שבאת עבודה באתה תודה שנאמר (תהלים נ, כג) זובח תודה יכבדנני,ומה ראו לומר ברכת כהנים אחר הודאה דכתיב (ויקרא ט, כב) וישא אהרן את ידיו אל העם ויברכם וירד מעשות החטאת והעולה והשלמים,אימא קודם עבודה לא ס"ד דכתיב וירד מעשות החטאת וגו' מי כתיב לעשות מעשות כתיב,ולימרה אחר העבודה לא ס"ד דכתיב זובח תודה,מאי חזית דסמכת אהאי סמוך אהאי מסתברא עבודה והודאה חדא מילתא היא,ומה ראו לומר שים שלום אחר ברכת כהנים דכתיב (במדבר ו, כז) ושמו את שמי על בני ישראל ואני אברכם ברכה דהקב"ה שלום שנאמר (תהלים כט, יא) ה' יברך את עמו בשלום,וכי מאחר דמאה ועשרים זקנים ומהם כמה נביאים תקנו תפלה על הסדר שמעון הפקולי מאי הסדיר שכחום וחזר וסדרום,מכאן ואילך אסור לספר בשבחו של הקב"ה דא"ר אלעזר מאי דכתיב (תהלים קו, ב) מי ימלל גבורות ה' ישמיע כל תהלתו למי נאה למלל גבורות ה' למי שיכול להשמיע כל תהלתו,אמר רבה בר בר חנה א"ר יוחנן המספר בשבחו של הקב"ה יותר מדאי נעקר מן העולם שנאמר (איוב לז, כ) היסופר לו כי אדבר אם אמר איש כי יבלע,דרש ר' יהודה איש כפר גבוריא ואמרי לה איש כפר גבור חיל מאי דכתיב (תהלים סה, ב) לך דומיה תהלה סמא דכולה משתוקא כי אתא רב דימי אמר אמרי במערבא מלה בסלע משתוקא בתרין:,קראה על פה לא יצא וכו': מנלן אמר רבא אתיא זכירה זכירה כתיב הכא והימים האלה נזכרים וכתיב התם (שמות יז, יד) כתב זאת זכרון בספר מה להלן בספר אף כאן בספר,וממאי דהאי זכירה קריאה היא דלמא עיון בעלמא לא סלקא דעתך (דכתיב) (דברים כה, יז) זכור יכול בלב כשהוא אומר לא תשכח הרי שכחת הלב אמור הא מה אני מקיים זכור בפה:,קראה תרגום לא יצא וכו': היכי דמי אילימא דכתיבה מקרא וקרי לה תרגום היינו על פה לא צריכא דכתיבה תרגום וקרי לה תרגום:,אבל קורין אותה ללועזות בלעז וכו': והא אמרת קראה בכל לשון לא יצא רב ושמואל דאמרי תרוייהו בלעז יווני,היכי דמי אילימא דכתיבה אשורית וקרי לה יוונית היינו על פה א"ר אחא א"ר אלעזר שכתובה בלעז יוונית,וא"ר אחא א"ר אלעזר מנין שקראו הקב"ה ליעקב אל שנאמר (בראשית לג, כ) ויקרא לו אל אלהי ישראל דאי סלקא דעתך למזבח קרא ליה יעקב אל ויקרא לו יעקב מיבעי ליה אלא ויקרא לו ליעקב אל ומי קראו אל אלהי ישראל,מיתיבי קראה גיפטית עברית עילמית מדית יוונית לא יצא,הא לא דמיא אלא להא גיפטית לגיפטים עברית לעברים עילמית לעילמים יוונית ליוונים יצא,אי הכי רב ושמואל אמאי מוקמי לה למתני' בלעז יוונית לוקמה בכל לעז [אלא מתניתין כברייתא] וכי איתמר דרב ושמואל בעלמא איתמר רב ושמואל דאמרי תרוייהו לעז יווני לכל כשר,והא קתני יוונית ליוונים אין לכולי עלמא לא אינהו דאמור כרשב"ג דתנן רשב"ג אומר אף ספרים לא התירו שיכתבו אלא יוונית,ולימרו הלכה כרשב"ג אי אמרי הלכה כרשב"ג הוה אמינא הני מילי שאר ספרים אבל מגילה דכתיב בה ככתבם אימא לא קמ"ל:,והלועז ששמע אשורית יצא וכו': והא לא ידע מאי קאמרי מידי דהוה אנשים ועמי הארץ,מתקיף לה רבינא אטו אנן האחשתרנים בני הרמכים מי ידעינן אלא מצות קריאה ופרסומי ניסא הכא נמי מצות קריאה ופרסומי ניסא:,קראה סירוגין יצא וכו': לא הוו ידעי רבנן מאי סירוגין שמעוה לאמתא דבי רבי דקאמרה להו לרבנן דהוי עיילי פסקי פסקי לבי רבי עד מתי אתם נכנסין סירוגין סירוגין,לא הוו ידעי רבנן מאי חלוגלוגות שמעוה לאמתא דבי רבי דאמרה ליה לההוא גברא דהוה קא מבדר פרפחיני עד מתי אתה מפזר חלוגלוגך,לא הוו ידעי רבנן מאי (משלי ד, ח) סלסלה ותרוממך שמעוה לאמתא דבי רבי דהוות אמרה לההוא גברא דהוה מהפך במזייה אמרה ליה עד מתי אתה מסלסל בשערך,לא הוו ידעי רבנן מאי (תהלים נה, כג) השלך על ה' יהבך אמר רבה בר בר חנה זימנא חדא הוה אזילנא בהדי ההוא טייעא וקא דרינא טונא ואמר לי שקול יהביך ושדי אגמלאי,לא הוו ידעי רבנן מאי (ישעיהו יד, כג) וטאטאתיה במטאטא השמד שמעוה לאמתא דבי רבי דהוות אמרה לחברתה שקולי טאטיתא וטאטי ביתא,ת"ר קראה סירוגין יצא

18a. “Afterward the children of Israel shall return, and seek the Lord their God and David their king” (Hosea 3:5), and consequently, the blessing of the kingdom of David follows the blessing of the building of Jerusalem. And once the scion of David comes, the time for prayer will come, as it is stated: “I will bring them to My sacred mountain and make them joyful in My house of prayer” (Isaiah 56:7). Therefore, the blessing of hearing prayer is recited after the blessing of the kingdom of David.,And after prayer comes, the Temple service will arrive, as it is stated in the continuation of that verse: “Their burnt-offerings and their sacrifices shall be accepted on My altar” (Isaiah 56:7). The blessing of restoration of the Temple service follows the blessing of hearing prayer. And when the Temple service comes, with it will also come thanksgiving, as it is stated: “Whoever sacrifices a thanks-offering honors Me” (Psalms 50:23), which teaches that thanksgiving follows sacrifice. Therefore, the blessing of thanksgiving follows the blessing of restoration of the Temple service.,And why did they see fit to institute that one says the Priestly Benediction after the blessing of thanksgiving? As it is written: “And Aaron lifted up his hand toward the people and blessed them, and he came down from sacrificing the sin-offering, and the burnt-offering, and the peace-offerings” (Leviticus 9:22), teaching that the Priestly Benediction follows the sacrificial service, which includes the thanks-offering.,The Gemara asks: But the cited verse indicates that Aaron blessed the people and then sacrificed the offerings. Should we not then say the Priestly Benediction before the blessing of the Temple service? The Gemara answers: It should not enter your mind to say this, as it is written: “And he came down from sacrificing the sin-offering.” Is it written that he came down to sacrifice the offerings, implying that after blessing the people Aaron came down and sacrificed the offerings? No, it is written, “from sacrificing,” indicating that the offerings had already been sacrificed.,The Gemara asks: If, as derived from this verse, the Priestly Benediction follows the sacrificial service, the Priestly Benediction should be said immediately after the blessing of restoration of the Temple service, without the interruption of the blessing of thanksgiving. The Gemara rejects this argument: It should not enter your mind to say this, as it is written: “Whoever sacrifices a thanks-offering honors Me,” from which we learn that thanksgiving follows sacrifice, as already explained.,The Gemara asks: What did you see to rely on this verse and juxtapose thanksgiving with sacrifice? Rely rather on the other verse, which indicates that it is the Priestly Benediction that should be juxtaposed with the sacrificial service. The Gemara answers: It stands to reason to have the blessing of thanksgiving immediately following the blessing of the sacrificial service, since the sacrificial service and thanksgiving, which are closely related conceptually, are one matter.,And why did they see fit to institute that one says the blessing beginning with the words: Grant peace, after the Priestly Benediction? As it is written immediately following the Priestly Benediction: “And they shall put My name upon the children of Israel, and I will bless them” (Numbers 6:27). The Priestly Benediction is followed by God’s blessing, and the blessing of the Holy One, Blessed be He, is peace, as it is stated: “The Lord blesses His people with peace” (Psalms 29:11).,The Gemara returns to the baraita cited at the beginning of the discussion: Now, since the baraita teaches that a hundred and twenty Elders, including many prophets, established the Amida prayer in its fixed order, what is it that Shimon HaPakuli arranged in a much later period of time, as related by Rabbi Yoḥa? The Gemara answers: Indeed, the blessings of the Amida prayer were originally arranged by the hundred and twenty members of the Great Assembly, but over the course of time the people forgot them, and Shimon HaPakuli then arranged them again.,The Gemara comments: These nineteen blessings are a fixed number, and beyond this it is prohibited for one to declare the praises of the Holy One, Blessed be He, by adding additional blessings to the Amida. As Rabbi Elazar said: What is the meaning of that which is written: “Who can utter the mighty acts of the Lord? Who can declare all His praise?” (Psalms 106:2)? It means: For whom is it fitting to utter the mighty acts of the Lord? Only for one who can declare all His praise. And since no one is capable of declaring all of God’s praises, we must suffice with the set formula established by the Sages.,Rabba bar bar Ḥana said that Rabbi Yoḥa said: With regard to one who excessively declares the praises of the Holy One, Blessed be He, his fate is to be uprooted from the world, as it appears as if he had exhausted all of God’s praises. As it is stated: “Shall it be told to Him when I speak? If a man says it, he would be swallowed up” (Job 37:20). The Gemara interprets the verse as saying: Can all of God’s praises be expressed when I speak? If a man would say such a thing, he would be “swallowed up” as punishment.,The Gemara relates: Rabbi Yehuda, a man of Kefar Gibboraya, and some say he was a man of Kefar Gibbor Ĥayil, taught: What is the meaning of that which is written: “For You silence is praise” (Psalms 65:2)? The best remedy of all is silence, i.e., the optimum form of praising God is silence. The Gemara relates: When Rav Dimi came from Eretz Israel to Babylonia, he said: In the West, Eretz Yisrael, they say an adage: If a word is worth one sela, silence is worth two.,§ It is taught in the mishna: If one read the Megilla by heart he has not fulfilled his obligation. The Gemara asks: From where do we derive this? Rava said: This is derived by means of a verbal analogy between one instance of the term remembrance and another instance of the term remembrance. It is written here, with regard to the Megilla: “That these days should be remembered” (Esther 9:28), and it is written elsewhere: “And the Lord said to Moses: Write this for a memorial in the book, and rehearse it in the ears of Joshua: That I will utterly blot out the remembrance of Amalek from under the heavens” (Exodus 17:14). Just as there, with regard to Amalek, remembrance is referring specifically to something written in a book, as it is stated, “in the book,” so too here, the Megilla remembrance is through being written in a book.,The Gemara raises a question: But from where do we know that this remembrance that is stated with regard to Amalek and to the Megilla involves reading it out loud from a book? Perhaps it requires merely looking into the book, reading it silently. The Gemara answers: It should not enter your mind to say this, as it was taught in a baraita: The verse states: “Remember what Amalek did to you” (Deuteronomy 25:17). One might have thought that it suffices for one to remember this silently, in his heart. But this cannot be, since when it says subsequently: “You shall not forget” (Deuteronomy 25:19), it is already referring to forgetting from the heart. How, then, do I uphold the meaning of “remember”? What does this command to remember add to the command to not forget? Therefore, it means that the remembrance must be expressed out loud, with the mouth.,§ It was taught further in the mishna: If one read the Megilla in Aramaic translation he has not fulfilled his obligation. The Gemara asks: What are the circumstances of this case? If we say that the Megilla was written in the original biblical text, i.e., in Hebrew, and he read it in Aramaic translation, then this is the same as reading it by heart, as he is not reading the words written in the text, and the mishna has already stated that one does not fulfill his obligation by reading the Megilla by heart. The Gemara answers: No, it is necessary to teach this case as well, as it is referring to a case in which the Megilla was written not in the original Hebrew but in Aramaic translation, and he read it as written, in Aramaic translation.,§ The mishna continues: However, for those who speak a foreign language, one may read the Megilla in that foreign language. The Gemara raises a difficulty: But didn’t you say in the mishna: If he read it in any other language he has not fulfilled his obligation? The Gemara cites the answer of Rav and Shmuel, who both say: When the mishna says: A foreign language, it is referring specifically to the Greek foreign language, which has a unique status with regard to biblical translation.,The Gemara asks: What are the circumstances of the case? If we say that the Megilla was written in Ashurit, i.e., in Hebrew, and he read it in Greek, this is the same as reading it by heart, and the mishna teaches that one does not fulfill his obligation by reading by heart. The Gemara answers: Rabbi Aḥa said that Rabbi Elazar said: The mishna is dealing with a case in which the Megilla was written in the Greek foreign language and was also read in that language.,Apropos statements in this line of tradition, the Gemara adds: And Rabbi Aḥa further said that Rabbi Elazar said: From where is it derived that the Holy One, Blessed be He, called Jacob El, meaning God? As it is stated: “And he erected there an altar, and he called it El, God of Israel” (Genesis 33:20). It is also possible to translate this as: And He, i.e., the God of Israel, called him, Jacob, El. Indeed, it must be understood this way, as if it enters your mind to say that the verse should be understood as saying that Jacob called the altar El, it should have specified the subject of the verb and written: And Jacob called it El. But since the verse is not written this way, the verse must be understood as follows: He called Jacob El; and who called him El? The God of Israel.,The Gemara returns to discussing languages for reading the Megilla and raises an objection against Rav and Shmuel, who said that one may read the Megilla in Greek but not in other foreign languages. It is taught in a baraita: If one read the Megilla in Coptic [Giptit], Ivrit, Elamite, Median, or Greek, he has not fulfilled his obligation, indicating that one cannot fulfill his obligation by reading the Megilla in Greek.,The Gemara answers: The clause in the mishna that teaches that the Megilla may be read in a foreign language to one who speaks that foreign language is comparable only to that which was taught in a different baraita: If one reads the Megilla in Coptic to Copts, in Ivrit to Ivrim, in Elamite to Elamites, or in Greek to Greeks, he has fulfilled his obligation. The Megilla may be read in any language, provided the listener understands that language.,The Gemara asks: But if so, that one who reads the Megilla in a foreign language that he speaks fulfills his obligation, why did Rav and Shmuel establish the ruling of the mishna as referring specifically to Greek? Let them interpret it as referring to any foreign language that one speaks. The Gemara explains: Rather, the mishna is to be understood like the baraita, that one who reads the Megilla in a language that he speaks fulfills his obligation; and that which was stated in the name of Rav and Shmuel was said as a general statement, not relating to the mishna but as an independent ruling, as follows: Rav and Shmuel both say: The Greek language is acceptable for everyone, i.e., anyone who reads the Megilla in Greek has fulfilled his obligation, even if he does not understand Greek.,The Gemara raises a difficulty: But doesn’t the baraita cited above teach that if one reads the Megilla in Greek to Greeks he has fulfilled his obligation? This implies that reading in Greek, yes, this is acceptable for Greeks, but for everyone else, no, it is not. The Gemara answers: Rav and Shmuel disagree with this statement of the baraita, because they agree with the opinion of Rabban Shimon ben Gamliel. As we learned in a mishna (Megilla 8b): Rabban Shimon ben Gamliel says: Even for books of the Bible, the Sages did not permit them to be written in any foreign language other than Greek, indicating that Greek has a special status, and is treated like the original Hebrew.,The Gemara asks: But if this was the intention of Rav and Shmuel, let them state explicitly: The halakha is in accordance with the opinion of Rabban Shimon ben Gamliel. Why did Rav and Shmuel formulate their statement as if they were issuing a new ruling? The Gemara answers: Had they said simply that the halakha is in accordance with Rabban Shimon ben Gamliel, I would have said that this applies only to the other books of the Bible, but with regard to the Megilla, of which it is written: “According to their writing,” I would say that one does not fulfill his obligation if he reads it in Greek. Therefore they stated their own opinion to teach us that even in the case of the Megilla one fulfills his obligation if he reads it in Greek.,§ It was taught in the mishna: And one who speaks a foreign language who heard the Megilla being read in Ashurit, i.e., in Hebrew, has fulfilled his obligation. The Gemara asks: But isn’t it so that he does not understand what they are saying? Since he does not understand Hebrew, how does he fulfill his obligation? The Gemara answers: It is just as it is with women and uneducated people; they too understand little Hebrew, but nevertheless they fulfill their obligation when they hear the Megilla read in that language.,Ravina strongly objects to the premise of the question raised above, i.e., that someone who does not understand the original, untranslated language of the Megilla cannot fulfill his obligation. Is that to say that even we, the Sages, who are very well acquainted with Hebrew, know for certain the meaning of the obscure words ha’aḥashteranim benei haramakhim (Esther 8:10), often translated as: “Used in the royal service, bred from the stud”? But nevertheless, we fulfill the mitzva of reading the Megilla and publicizing the miracle of Purim by reading these words as they appear in the original text. Here too, one who speaks a foreign language who hears the Megilla being read in Hebrew fulfills the mitzva of reading the Megilla and publicizing the Purim miracle, even if he does not understand the words themselves.,§ The mishna continues: If one reads the Megilla at intervals [seirugin] he has fulfilled his obligation. The Gemara relates that the Sages did not know what is meant by the word seirugin. One day they heard the maidservant in Rabbi Yehuda HaNasi’s house saying to the Sages who were entering the house intermittently rather than in a single group: How long are you going to enter seirugin seirugin? As she lived in Rabbi Yehuda HaNasi’s house and certainly heard the most proper Hebrew being spoken, they understood from this that the word seirugin means at intervals.,It is similarly related that the Sages did not know what is meant by the word ḥalogelogot, which appears in various mishnayot and baraitot. One day they heard the maidservant in Rabbi Yehuda HaNasi’s house saying to a certain man who was scattering purslane: How long will you go on scattering your ḥalogelogot? And from this they understood that ḥalogelogot is purslane.,Likewise, the Sages did not know what is meant by salseleha in the verse: “Get wisdom…salseleha and it will exalt you” (Proverbs 4:7–8). One day they heard the maidservant in Rabbi Yehuda HaNasi’s house talking to a certain man who was twirling his hair, saying to him: How long will you go on twirling [mesalsel] your hair? And from this they understood that the verse is saying: Turn wisdom around and around, and it will exalt you.,The Gemara relates additional examples: The Sages did not know what is meant by the word yehav in the verse: “Cast upon the Lord your yehav” (Psalms 55:23). Rabba bar bar Ḥana said: One time I was traveling with a certain Arab [Tayya’a] and I was carrying a load, and he said to me: Take your yehav and throw it on my camel, and I understood that yehav means a load or burden.,And similarly, the Sages did not know what is meant by the word matatei in the verse: “And I will tatei it with the matatei of destruction” (Isaiah 14:23). One day they heard the maidservant in Rabbi Yehuda HaNasi’s house saying to her friend: Take a tateita and tati the house, from which they understood that a matatei is a broom, and the verb tati means to sweep.,On the matter of reading the Megilla with interruptions, the Sages taught the following baraita: If one reads the Megilla at intervals, pausing and resuming at intervals, he has fulfilled his obligation.

364. Babylonian Talmud, Ketuvot, 37a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •chrysostom, john, Found in books: Brooten, Women Leaders in the Ancient Synagogue (1982) 146

365. Babylonian Talmud, Keritot, 28b, 28a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 180

28a. לכבשתו והעני הואיל ונדחה ידחה,אמר רב הונא בריה דרב יהושע שמע מינה תלת שמע מינה בעלי חיים נדחים וקדושת דמים נדחה,ודחוי מעיקרא הוי דחוי,מתיב רב עוקבא בר חמא המפריש נקבה לפסחו קודם הפסח תרעה עד שתסתאב ותמכר ויביא בדמיה פסח ילדה זכר ירעה עד שיסתאב וימכר ויביא בדמיו פסח,ר"ש אומר הוא עצמו יקרב פסח ש"מ בעלי חיים אינם נדחים,אמרי דבי רבי אושעיא כי אמרינן לרבנן דר"ש ס"ל בעלי חיים אינן נדחין,והגרלה אינה מעכבת דתניא מת אחד מהן מביא חבירו שלא בהגרלה דברי ר"ש,אלמא קסבר בעלי חיים אינן נידחין והגרלה אינה מעכבת,אמר רב חסדא אין הקינין מתפרשות אלא אי בלקיחת בעלים אי בעשיית כהן,אמר רב שימי בר אשי מאי טעמא דרב חסדא דכתיב (ויקרא יב, ח) ולקחה שתי תורים וגו' (ויקרא טו, ל) ועשה הכהן וגו' או בלקיחת בעלים או בעשיית כהן,מיתיבי (ויקרא טז, ט) ועשהו חטאת הגורל עושהו חטאת ואין השם עושהו חטאת ואין כהן עושה חטאת,שיכול והלא דין הוא ומה במקום שלא קידש הגורל קידש השם מקום שיקדש הגורל אינו דין שיקדש השם,ת"ל ועשהו חטאת הגורל עושהו חטאת ואין השם עושהו חטאת,קתני שם דומיא דגורל מה גורל לאו בלקיחה ולאו בעשייה אף השם נמי לאו בלקיחה ולאו בעשייה,אמר רב ה"ק ומה במקום שלא קידש הגורל בלקיחת בעלים ובעשיית הכהן קידש השם אי בלקיחת בעלים אי בעשיית כהן כאן שיקדש הגורל שלא בלקיחה ושלא בעשייה אינו דין שיקדש השם אי בלקיחה אי בעשייה,ת"ל ועשהו חטאת הגורל עושהו חטאת ואין השם עושהו חטאת,מיתיבי מטמא מקדש עני שהפריש מעות לקינו והעשיר,אמר אלו לחטאתי ואלו לעולתי מוסיף ומביא חובתו מדמי חטאתו ואין מוסיף ומביא מדמי עולתו,והא הכא דליכא לא לקיחה ולא עשייה וקתני מביא חובתו מדמי חטאתו ולא מדמי עולתו,א"ר ששת ותסברא מתניתא מתקנתא היא דקתני והעשיר והא"ר אלעזר א"ר אושעיא מטמא מקדש עשיר שהביא קרבן עני לא יצא,אלא מאי אית לך למימר שכבר אמר משעת ענייתו ה"נ שכבר אמר משעת הפרשתו,ולר' חגא א"ר אושעיא דאמר יצא מאי איכא למימר תני ואח"כ לקח ואמר,מיתיבי מצורע עני שהביא קרבן עשיר יצא עשיר שהביא קרבן עני לא יצא תיובתא דר' חגא א"ר אושעיא,אמר לך שאני גבי מצורע דמיעט רחמנא (ויקרא יד, ב) זאת,אי הכי אפילו מצורע עני נמי שהביא קרבן עשיר לא יצא לאיי הא אהדריה קרא תורת והתניא תורת לרבות מצורע עני שהביא קרבן עשיר יצא יכול אפילו עשיר שהביא קרבן עני שיצא תלמוד לומר זאת,ולילף מיניה אמר קרא (ויקרא יד, כא) ואם דל הוא ואין ידו משגת מצורע הוא דעשיר שהביא קרבן עני הוא דלא יצא אבל מטמא מקדש עשיר שהביא קרבן עני יצא:,

28a. instead of a female lamb, and he then became poorer, a bird pair is now the appropriate offering for him. Nevertheless, since his offering was disqualified at the outset because at that time he was obligated to bring a female lamb, it is permanently disqualified.,Rav Huna, son of Rav Yehoshua, said: One can conclude from this ruling three halakhot. Conclude from it that consecrated living animals can be permanently disqualified even if the animal is unblemished, as is the case with regard to this pair of birds. And conclude from it that when there is sanctity that inheres in an animal’s value, where the consecrated item will not be sacrificed as an offering, it can be disqualified. When he was wealthy and designated the bird pair as his offering, the two birds were consecrated only with sanctity that inheres in their value because they were unfit for sacrifice, and yet the birds were permanently disqualified.,And finally, conclude from this that a disqualification at the outset, when the animal is initially consecrated, is considered a permanent disqualification. Not only is an animal that was initially fit to be sacrificed and was later disqualified permanently disqualified, but even in a case such as this, where the birds were unfit for sacrifice from the beginning, the disqualification is permanent.,Rav Ukva bar Ḥama raises an objection from a baraita (Tosefta, Temura 2:3): With regard to one who designates a female animal for his Paschal offering before Passover, since the Paschal offering must be a male it is left to graze until it becomes blemished, at which point it is sold and one brings a Paschal offering with the money received from its sale. Similarly, if this animal gave birth to a male animal, the offspring is left to graze until it becomes blemished, at which point it is sold and one brings a Paschal offering with the money received from its sale.,Rabbi Shimon says: It is not necessary to sell the offspring in such a case, as the offspring itself is sacrificed as a Paschal offering. Conclude from this statement of Rabbi Shimon that consecrated living animals are not permanently disqualified, as the mother was unfit to be a Paschal offering and yet the offspring, which is an extension of the mother’s sanctity, is fit for sacrifice.,The school of Rabbi Oshaya say: When we say that consecrated living animals can be permanently disqualified, this applies according to the opinion of the Rabbis, who maintain that the offspring is not sacrificed. Nevertheless, it is correct that Rabbi Shimon holds that consecrated living animals are not permanently disqualified.,And Rabbi Shimon likewise maintains that the drawing of the lots for the two goats on Yom Kippur to decide which goat is designated as a sacrifice and which is designated as the scapegoat, is not indispensable. As it is taught in a baraita: If one of the goats died following their designation, one brings another goat instead of it, and it is designated without drawing lots. The surviving goat is still used for the purpose for which it was designated by the lot; this is the statement of Rabbi Shimon.,Evidently, Rabbi Shimon holds: Consecrated living animals are not permanently disqualified. Although the surviving goat was disqualified when the other goat died, it is once again fit when a new goat is designated as its partner. And Rabbi Shimon also holds that the drawing of the lots is not indispensable, as the new goat was designated without drawing lots.,§ Rav Ḥisda says: Nests, i.e., pairs of birds, are designated,one as a burnt offering and one as a sin offering, only in the following manner: Either by the owner at the time of purchase or, if the owner did not designate the birds at that stage, by the priest at the time of sacrifice.,Rav Shimi bar Ashi said: What is the reason of Rav Ḥisda? As it is written with regard to the offering of a woman after childbirth: “And she shall purchase two doves or two pigeons, one for a burnt offering and the other for a sin offering” (Leviticus 12:8). And with regard to the offering of a leper it is written: “And the priest shall sacrifice the one for a sin offering, and the other for a burnt offering” (Leviticus 15:30). Together, these verses indicate that one bird is designated as a burnt offering and the other as a sin offering either by the owner at the time of purchase or by the priest at the time of sacrifice.,The Gemara raises an objection from a baraita in the Sifra that discusses the drawing of lots for the two goats of Yom Kippur. The verse states: “Aaron shall bring forward the goat upon which the lot came up for the Lord, and he shall sacrifice it for a sin offering” (Leviticus 16:9). This teaches that the drawing of the lot renders it a sin offering, but verbally designating the name of the goat does not render it a sin offering, and likewise the act of the priest, placing the lot on the goat, does not render it a sin offering.,A verse is required to teach this halakha, as one might have come to the opposite conclusion: Could this not be derived through an a fortiori inference, as follows: And if in a case where the drawing of a lot does not sanctify an animal with a specific designation, e.g., a woman after childbirth, who cannot determine by lot the status of the two birds she must bring, one as a sin offering and one as a burnt offering, nevertheless, in such a case a verbal designation of the name does sanctify with a specific designation; is it not logical in a case where the drawing of a lot sanctifies an animal with a specific designation, i.e., the two goats of Yom Kippur, that verbally designating the name should sanctify it with a specific designation?,The baraita concludes: Therefore the verse states, with regard to one of the two goats of Yom Kippur: “He shall sacrifice it for a sin offering,” to teach that the drawing of the lot renders it a sin offering, but verbally designating the name of the goat does not render it a sin offering.,The Gemara explains the objection: The baraita teaches that verbally designating the name of an offering is similar to drawing a lot. If so, one can reason as follows: Just as the drawing of a lot is not performed at the time of purchase nor at the time of sacrifice, so too verbal designation of the name also does not have to be performed at the time of purchase nor at the time of sacrifice. This contradicts the opinion of Rav Ḥisda.,Rav said that this is what the baraita is saying: And if in a place where the drawing of a lot, either by the owner at the time of purchase or by the priest at the time of sacrifice, does not sanctify an animal with a specific designation, and nevertheless a verbal designation of the name, either by the owner at the time of purchase or by the priest at the time of sacrifice, does sanctify it with a specific designation; here, with regard to the two goats, where the drawing of a lot that does not take place at the time of purchase nor at the time of sacrifice sanctifies the animal with a specific designation, is it not logical that verbally designating the name, either at the time of purchase or at the time of sacrifice, should sanctify it with a specific designation?,Therefore, the verse states: “He shall sacrifice it for a sin offering,” to teach that drawing the lot renders it a sin offering, but verbally designating the name of the goat does not render it a sin offering.,The Gemara raises another objection to the opinion of Rav Ḥisda from a baraita: In the case of a poor person who defiles the Temple, i.e., he entered the Temple while ritually impure, who designated money for his nest, as he is required to bring one bird as a sin offering and another bird as a burnt offering, and he then became wealthier, he is now obligated to bring a female lamb or goat as a sin offering.,If he was unaware that he is no longer obligated to bring a pair of birds, and he says: This money is for my sin offering and this money is for my burnt offering, which is an error, as he is not obligated to bring a burnt offering, he adds more money and brings his obligation of a lamb or goat for his sin offering from the money designated for his sin offering. But he may not add more money and bring his obligation of a sin offering from the money designated for his burnt offering, as one may not use money that is designated for a burnt offering for the purchase of a sin offering.,The Gemara explains the objection: But here, the baraita is dealing with a case where he said: This money is for my sin offering and that money is for my burnt offering, which means that he designated the money at a stage that was not the time of purchase nor the time of sacrifice; and yet the baraita teaches that the designation is established and therefore he brings his obligation of a sin offering from the money designated for a sin offering but not from the money designated for a burnt offering.,Rav Sheshet said: And can you understand that this baraita is properly explained, i.e., the baraita as it stands is difficult, as it teaches: He became wealthier and said: This money is for my sin offering and this money is for my burnt offering. But this is difficult, as doesn’t Rabbi Elazar say that Rabbi Oshaya says: A wealthy person who defiles the Temple, i.e., he entered the Temple while ritually impure,who brought the offering of a poor person to atone for his transgression has not fulfilled his obligation. Since he cannot fulfill his obligation with that offering, how can his designation permanently establish the status of the money?,Rather, what have you to say? You must say that the baraita is referring to a case where he already said: This money is for my sin offering and this money is for my burnt offering, at the time when he was poor. So too, it is referring to a case where he already said it even earlier, at the time when he designated the money, and therefore there is no difficulty for Rav Ḥisda.,The Gemara asks: But according to Rabbi Ḥagga, who says that Rabbi Oshaya says that a wealthy person who brings the offering of a poor person has fulfilled his obligation, what can be said? According to this opinion, there is no inherent difficulty in the baraita that necessitates Rav Sheshet’s interpretation, and therefore that baraita apparently contradicts Rav Ḥisda’s ruling. The Gemara answers that one should teach the baraita as follows: And after he became wealthier, he purchased animals and said at the time of purchase: This is designated as my sin offering and this as my burnt offering.,With regard to the dispute between Rabbi Elazar and Rabbi Ḥagga in the case of a wealthy person who brings the offering of a poor person, the Gemara raises an objection from a baraita: A poor leper who brought the offering of a wealthy person has fulfilled his obligation. By contrast, a wealthy leper who brought the offering of a poor person has not fulfilled his obligation. This is apparently a conclusive refutation of the opinion that Rabbi Ḥagga says that Rabbi Oshaya says.,The Gemara explains that Rabbi Ḥagga could have said to you: The halakha is different with regard to a wealthy leper, as the Merciful One excluded the possibility of a wealthy person bringing the offering of a poor person in the verse: “This shall be the law of the leper” (Leviticus 14:2). The emphasis of “this” teaches that a leper fulfills his obligation only with the appropriate offering.,The Gemara objects: If so, that this halakha is derived from a verse, then even in the case of a poor leper who brings the offering of a wealthy person as well, he should not fulfill his obligation. The Gemara rejects that suggestion: This is not so, as the verse returned to state: “This shall be the law of the leper,” which includes a leper who brings an inappropriate offering. As it is taught in a baraita that the phrase “the law of the leper” serves to include a poor leper who brought the offering of a wealthy person, that he has fulfilled his obligation. One might have thought that even in the case of a wealthy leper who brought the offering of a poor person, he has fulfilled his obligation. Therefore, the verse states: “This shall be the law.”,The Gemara raises a difficulty: But why not derive a principle from that verse that with regard to any sliding-scale offering, a wealthy person who brings a poor person’s offering has not fulfilled his obligation? The Gemara answers: With regard to a leper the verse states: “And if he is poor and cannot afford” (Leviticus 14:21). The emphasis of “he” teaches that it is only with regard to a leper that a wealthy person who brought a poor person’s offering has not fulfilled his obligation. But in the case of one who defiles the Temple, i.e., he entered the Temple while ritually impure, a wealthy person who brought a poor person’s offering has fulfilled his obligation.,Rabbi Shimon says: Lambs precede goats almost everywhere in the Torah that they are both mentioned, as in the verse: “You shall take it from the lambs or from the goats” (Exodus 12:5). One might have thought that it is due to the fact that sheep are more select than goats. Therefore, the verse states: “And he shall bring for his offering a goat” (Leviticus 4:28), after which it is written: “And if he bring a lamb as his offering for a sin offering” (Leviticus 4:32), which teaches that both of them are equal.,Similarly, doves precede pigeons almost everywhere in the Torah, as in the verse: “And he shall bring his guilt offering…two doves, or two pigeons” (Leviticus 5:7). One might have thought that it is due to the fact that doves are more select than pigeons. Therefore, the verse states: “And a pigeon or a dove for a sin offering” (Leviticus 12:6), with the usual order reversed, which teaches that both of them are equal.,Likewise, mention of the father precedes that of the mother almost everywhere in the Torah, as in the verse: “Honor your father and your mother” (Exodus 20:12). One might have thought that it is due to the fact that the honor of the father takes precedence over the honor of the mother. Therefore, the verse states: “Every man shall fear his mother and his father” (Leviticus 19:3), with the order reversed, which teaches that both of them are equal. But the Sages said: Honor of the father takes precedence over honor of the mother everywhere, due to the fact that both the son and his mother are obligated in the honor of his father.,And likewise with regard to Torah study, if the son was privileged to acquire most of his Torah knowledge from studying before the teacher, honor of the teacher takes precedence over honor of the father, due to the fact that both the son and his father are obligated in the honor of his teacher, as everyone is obligated in the honor of Torah scholars.,the Sages taught in a baraita: The Temple courtyard cried four cries. The first cry was: Remove Ḥofni and Pineḥas the sons of Eli the priest from here, as they have rendered the Sanctuary in Shiloh impure (see I Samuel 4:13–22).,The second cry was: Open the gates, and let Yoḥa ben Nedavai, the student of Pinkai, enter and fill his belly with meat of offerings consecrated to Heaven, as he is worthy to eat offerings. They said about ben Nedavai that he would eat four se’a of doves

366. Babylonian Talmud, Hulin, 105b-106a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •john (the baptist) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132

367. Cyprian, Exhortation To Martyrdom, 11 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom, Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 179

368. Athanasius, Oration I Against The Arians, 4.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •chrysostom, john Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 237

369. Babylonian Talmud, Berachot, 22a, 28a, 29b, 8b (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Brooten, Women Leaders in the Ancient Synagogue (1982) 146

8b. ואפילו (במדבר לב) עטרות ודיבון שכל המשלים פרשיותיו עם הצבור מאריכין לו ימיו ושנותיו,רב ביבי בר אביי סבר לאשלומינהו לפרשייתא דכולא שתא במעלי יומא דכפורי תנא ליה חייא בר רב מדפתי כתיב (ויקרא כג) ועניתם את נפשתיכם בתשעה לחדש בערב,וכי בתשעה מתענין והלא בעשרה מתענין אלא לומר לך כל האוכל ושותה בתשיעי מעלה עליו הכתוב כאילו מתענה תשיעי ועשירי.,סבר לאקדומינהו אמר ליה ההוא סבא תנינא ובלבד שלא יקדים ושלא יאחר,כדאמר להו ר' יהושע בן לוי לבניה אשלימו פרשיותייכו עם הצבור שנים מקרא ואחד תרגום,והזהרו בורידין כרבי יהודה דתנן רבי יהודה אומר עד שישחוט את הורידין,והזהרו בזקן ששכח תלמודו מחמת אונסו דאמרינן לוחות ושברי לוחות מונחות בארון,אמר להו רבא לבניה כשאתם חותכין בשר אל תחתכו על גב היד איכא דאמרי משום סכנה ואיכא דאמרי משום קלקול סעודה,ואל תשבו על מטת ארמית ואל תעברו אחורי בית הכנסת בשעה שהצבור מתפללין. ואל תשבו על מטת ארמית. איכא דאמרי לא תגנו בלא ק"ש ואיכא דאמרי דלא תנסבו גיורתא וא"ד ארמית ממש,ומשום מעשה דרב פפא דרב פפא אזל לגבי ארמית הוציאה לו מטה אמרה לו שב אמר לה איני יושב עד שתגביהי את המטה הגביהה את המטה ומצאו שם תינוק מת מכאן אמרו חכמים אסור לישב על מטת ארמית,ואל תעברו אחורי בית הכנסת בשעה שהצבור מתפללין מסייע ליה לרבי יהושע בן לוי דאמר ר' יהושע בן לוי אסור לו לאדם שיעבור אחורי בית הכנסת בשעה שהצבור מתפללין,אמר אביי ולא אמרן אלא דליכא פתחא אחרינא אבל איכא פתחא אחרינא לית לן בה ולא אמרן אלא דליכא בי כנישתא אחרינא אבל איכא בי כנישתא אחרינא לית לן בה ולא אמרן אלא דלא דרי טונא ולא רהיט ולא מנח תפילין אבל איכא חד מהנך לית לן בה:,תניא אמר ר"ע בשלשה דברים אוהב אני את המדיים כשחותכין את הבשר אין חותכין אלא על גבי השולחן כשנושקין אין נושקין אלא על גב היד וכשיועצין אין יועצין אלא בשדה,אמר רב אדא בר אהבה מאי קראה (בראשית לא) וישלח יעקב ויקרא לרחל וללאה השדה אל צאנו:,תניא אמר רבן גמליאל בשלשה דברים אוהב אני את הפרסיים הן צנועין באכילתן וצנועין בבית הכסא וצנועין בדבר אחר:,(ישעיהו יג) אני צויתי למקודשי תני רב יוסף אלו הפרסיים המקודשין ומזומנין לגיהנם:,רבן גמליאל אומר וכו': אמר רב יהודה אמר שמואל הלכה כר"ג,תניא ר"ש בן יוחי אומר פעמים שאדם קורא ק"ש שתי פעמים בלילה אחת קודם שיעלה עמוד השחר ואחת לאחר שיעלה עמוד השחר ויוצא בהן ידי חובתו אחת של יום ואחת של לילה.,הא גופא קשיא אמרת פעמים שאדם קורא קרית שמע שתי פעמים בלילה אלמא לאחר שיעלה עמוד השחר ליליא הוא והדר תני יוצא בהן ידי חובתו אחת של יום ואחת של לילה אלמא יממא הוא,לא לעולם ליליא הוא והא דקרי ליה יום דאיכא אינשי דקיימי בההיא שעתא,אמר רב אחא בר חנינא אמר רבי יהושע בן לוי הלכה כרבי שמעון בן יוחי,איכא דמתני להא דרב אחא בר חנינא אהא דתניא רבי שמעון בן יוחי אומר משום ר' עקיבא פעמים שאדם קורא ק"ש שתי פעמים ביום אחת קודם הנץ החמה ואחת לאחר הנץ החמה ויוצא בהן ידי חובתו אחת של יום ואחת של לילה,הא גופא קשיא אמרת פעמים שאדם קורא קרית שמע שתי פעמים ביום אלמא קודם הנץ החמה יממא הוא והדר תני יוצא בהן ידי חובתו אחת של יום ואחת של לילה אלמא ליליא הוא

8b. This applies to every verse, even a verse like: “Atarot and Divon and Yazer and Nimra and Ḥeshbon and Elaleh and Sevam and Nevo and Beon” (Numbers 32:3). While that verse is comprised entirely of names of places that are identical in Hebrew and Aramaic, one is nevertheless required to read the verse twice and its translation once, as one who completes his Torah portions with the congregation is rewarded that his days and years are extended.,Rav Beivai bar Abaye thought to finish all the Torah portions of the entire year, which he had been unable to complete at their appointed time, on the eve of Yom Kippur when he would have time to do so. But Ḥiyya bar Rav of Difti taught him: It is written with regard to Yom Kippur: “And you shall afflict your souls on the ninth day of the month in the evening, from evening to evening you shall keep your Sabbath” (Leviticus 23:32).,The Gemara wonders: And does one fast on the ninth of Tishrei? Doesn’t one fast on the tenth of Tishrei, as the Torah says at the beginning of that portion: “However, on the tenth day of this seventh month is the Day of Atonement; there shall be a holy convocation for you, and you shall afflict your souls” (Leviticus 23:27)? Rather, this verse comes to tell you: One who eats and drinks on the ninth day of Tishrei in preparation for the fast the next day, the verse ascribes him credit as if he fasted on both the ninth and the tenth of Tishrei. Ḥiyya bar Rav of Difti cited this verse to Rav Beivai bar Abaye to teach him that Yom Kippur eve is dedicated to eating and drinking, not to completing the Torah portions one may have missed throughout the year.,When Rav Beivai heard this, he thought to read the Torah portions earlier, before they were to be read by the community. A certain unnamed elder told him, we learned: As long as one does not read the Torah portions earlier or later than the congregation. One must read them together with the congregation.,As Rabbi Yehoshua ben Levi told his sons: Complete your portions with the congregation, the Bible text twice and the translation once.,He also advised them: Be careful with the jugular veins, in accordance with the opinion of Rabbi Yehuda, as we learned in a mishna with regard to the laws of ritual slaughter: Rabbi Yehuda said: Cutting the trachea and esophagus in the ritual slaughter of a bird does not render the bird kosher until he slaughters the jugular veins as well. While this is not halakhically required, it is appropriate to do so to prevent significant amounts of blood from remaining in the bird.,Rabbi Yehoshua ben Levi further advised: And be careful to continue to respect an elder who has forgotten his Torah knowledge due to circumstances beyond his control. Even though he is no longer a Torah scholar, he must still be respected for the Torah that he once possessed. As we say: Both the tablets of the Covet and the broken tablets are placed in the Ark of the Covet in the Temple. Even though the first tablets were broken, their sanctity obligates one not to treat them with contempt. An elder who forgot the Torah knowledge he once possessed is likened to these broken tablets.,Rava said to his sons three bits of advice: When you cut meat, do not cut it on your hand. The Gemara offers two explanations for this. Some say: Due to the danger that one might accidentally cut his hand, and some say: Due to the fact that it could ruin the meal, as even if one only cut himself slightly, that small amount of blood could still spoil the meat and render it repulsive to eat.,And Rava also advised: Do not sit on the bed of an Aramean woman, and do not pass by a synagogue when the community is praying. The Gemara explains: Some say: Do not sit on the bed of an Aramean woman means one should not go to sleep without reciting Shema, as by doing so, it is tantamount to sleeping in the bed of a non-Jew, as his conduct is unbecoming a Jew. Others say: This means that one should not marry a woman who converted, and it is better to marry a woman who was born Jewish. And some say: It literally means that one should not sit on the bed of an Aramean, i.e., a non-Jewish woman.,This bit of advice was due to an incident involving Rav Pappa. Rav Pappa went to visit an Aramean woman. She took out a bed and she said to him: Sit. He said to her: I will not sit until you lift the sheets covering the bed. She did so and they found a dead baby there. Had Rav Pappa sat upon the bed, he would have been blamed for killing the baby. From that incident, the Sages said: One is prohibited from sitting on the bed of an Aramean woman.,And Rava’s third bit of advice was, do not pass behind a synagogue while the congregation is praying. This statement supports the opinion of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: One is prohibited from passing behind a synagogue while the congregation is praying because they will suspect that he does not want to pray, and it is a show of contempt for the synagogue.,Abaye introduced several caveats to Rabbi Yehoshua ben Levi’s statement and said: rWe only said this prohibition if there is no other entrance to the synagogue, but if there is another entrance, since it is possible that he will simply use the second entrance, they will not suspect him, and the prohibition does not apply. rAnd we only said this prohibition if there is no other synagogue in the city, but if there is another synagogue, the prohibition does not apply. rAnd we only said this prohibition when he is not carrying a burden, and not running, and not wearing phylacteries. But if one of those factors applies, the prohibition does not apply. If he is carrying a burden or running, clearly he is occupied with his work. If he is wearing phylacteries, it is evident that he is a God-fearing individual and they will not suspect him.,The Gemara cites a statement from a baraita, along the lines of Rava’s advice to refrain from cutting meat on one’s hands: Rabbi Akiva said: In three aspects of their conduct, I like the Medes, and we should learn from their practices. When they cut meat, they cut it only on the table and not on their hands; when they kiss, either as a show of affection or honor, they kiss only the back of the hand and do not give the person being kissed an unpleasant feeling; and when they hold counsel, they only hold counsel in the field so others will not hear their secrets.,Rav Adda bar Ahava said: From what verse is this derived? From the verse, “And Jacob sent and he called Rachel and Leah to the field to his flock” (Genesis 31:4); it was only there in the field that he held counsel with them.,It was taught in a baraita, Rabban Gamliel said: In three aspects of their conduct, I like the Persians: They are a modest people; they are modest in their eating, they are modest in the lavatory, and they are modest in another matter, i.e., sexual relations.,While they have been praised here regarding certain specific aspects of their conduct, the Gemara proceeds to offer another perspective on the Persians based on a verse describing the destruction of Babylonia at the hands of the Persian and Medean armies: “I have commanded My consecrated ones; I have also called My mighty ones for My anger, even My proudly exulting ones” (Isaiah 13:3). Rav Yosef taught a baraita: These are the Persians who are consecrated and designated for Gehenna, for they have been sent by God to carry out his mission of anger, and they will be sent to Gehenna.,The Gemara returns to explain the mishna, in which we learned that Rabban Gamliel says: One may recite Shema until dawn. Rav Yehuda said that Shmuel said: The halakha is in accordance with the opinion of Rabban Gamliel.,It was taught in a baraita: Based on Rabban Gamliel’s ruling, Rabbi Shimon ben Yoḥai said: At times, one recites Shema twice at night, once just before dawn and once just after dawn, and he thereby fulfills his obligation to recite Shema, one of the day and one of the night. According to Rabban Gamliel, the Shema that he recited before dawn fulfills his evening obligation and the Shema that he recited after dawn fulfills his morning obligation.,This Tosefta is self-contradictory. Initially, you said: At times one recites Shema twice at night. Apparently, the time just after dawn is still night. And then you taught: He thereby fulfills his obligation to recite Shema one of the day and one of the night. Apparently, the time in question is considered day, as otherwise, he would not have fulfilled his obligation to recite Shema during the day. There is an internal contradiction with regard to the status of the time just after dawn. Is it considered day or night?,The Gemara answers: No, there is no contradiction. Actually, the time just after dawn, when it is still dark, is considered night and the fact that it is referred to here as day is because there are people who rise from their sleep at that time and, if the need arises, it can be characterized as bekumekha, when you rise, despite the fact that it is still night.,Rav Aḥa bar Ḥanina said that Rabbi Yehoshua ben Levi said: The halakha is in accordance with the opinion of Rabbi Shimon ben Yoḥai.,Some teach this statement of Rav Aḥa bar Ḥanina, in which he ruled that the halakha is in accordance with the opinion of Rabbi Shimon ben Yoḥai, with regard to this halakha, which is stylistically similar to the previous halakha. As it was taught in a baraita that Rabbi Shimon ben Yoḥai said in the name of Rabbi Akiva: At times, one recites Shema twice during the day, once just before sunrise and once just after sunrise, and he thereby fulfills his dual obligation to recite Shema: One, that he recites after sunrise, Shema of the day, and one, that he recites before sunrise, Shema of the night.,This baraita is self-contradictory. Initially, you said: “At times one recites Shema twice during the day.” Apparently, the time just before sunrise is considered day. And then you taught: “He thereby fulfills his dual obligation to recite Shema, one of the day and one of the night.” Apparently, the time in question is considered night, as otherwise, he could not thereby fulfill his obligation to recite Shema during the night.

370. Origen, On Prayer, 2.4, 27.1-27.13 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john (apostle) •john (the baptist) •john (evangelist), johannine theology Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 182; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 126; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 271

371. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 1.27-1.71, 1.40.4, 12.28 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •by john the baptist, effects of •john the apostle, gospel in hebrew •john the baptist, Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 245; Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 297; Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 141

372. Anon., The Acts of Paul And Thecla, 26-27, 3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 149

373. Origen, Fragments On Psalms 1-150, 38, 689 (PG 12, 561 (PG 12, 4, verse 4, col.1388), verse 5, cols.1141-4) (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348

374. Origen, Homiliae In Genesim (In Catenis), 8.4-8.6, 8.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •chrysostom, john Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 94, 107, 112, 117, 126

375. Diogenes Laertius, Lives of The Philosophers, 2.40, 7.110, 9.65, 9.67, 9.71 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom •rist, john •mill, john stuart Found in books: Bett, How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism (2019) 149; Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 48; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 44

2.40. The affidavit in the case, which is still preserved, says Favorinus, in the Metroon, ran as follows: This indictment and affidavit is sworn by Meletus, the son of Meletus of Pitthos, against Socrates, the son of Sophroniscus of Alopece: Socrates is guilty of refusing to recognize the gods recognized by the state, and of introducing other new divinities. He is also guilty of corrupting the youth. The penalty demanded is death. The philosopher then, after Lysias had written a defence for him, read it through and said: A fine speech, Lysias; it is not, however, suitable to me. For it was plainly more forensic than philosophical. 7.110. And in things intermediate also there are duties; as that boys should obey the attendants who have charge of them.According to the Stoics there is an eight-fold division of the soul: the five senses, the faculty of speech, the intellectual faculty, which is the mind itself, and the generative faculty, being all parts of the soul. Now from falsehood there results perversion, which extends to the mind; and from this perversion arise many passions or emotions, which are causes of instability. Passion, or emotion, is defined by Zeno as an irrational and unnatural movement in the soul, or again as impulse in excess.The main, or most universal, emotions, according to Hecato in his treatise On the Passions, book ii., and Zeno in his treatise with the same title, constitute four great classes, grief, fear, desire or craving, pleasure. 9.65. O Pyrrho, O aged Pyrrho, whence and howFound'st thou escape from servitude to sophists,Their dreams and vanities; how didst thou looseThe bonds of trickery and specious craft?Nor reck'st thou to inquire such things as these,What breezes circle Hellas, to what end,And from what quarter each may chance to blow.And again in the Conceits:This, Pyrrho, this my heart is fain to know,Whence peace of mind to thee doth freely flow,Why among men thou like a god dost show?Athens honoured him with her citizenship, says Diocles, for having slain the Thracian Cotys. 9.67. They say that, when septic salves and surgical and caustic remedies were applied to a wound he had sustained, he did not so much as frown. Timon also portrays his disposition in the full account which he gives of him to Pytho. Philo of Athens, a friend of his, used to say that he was most fond of Democritus, and then of Homer, admiring him and continually repeating the lineAs leaves on trees, such is the life of man.He also admired Homer because he likened men to wasps, flies, and birds, and would quote these verses as well:Ay, friend, die thou; why thus thy fate deplore?Patroclus too, thy better, is no more,and all the passages which dwell on the unstable purpose, vain pursuits, and childish folly of man. 9.71. Some call Homer the founder of this school, for to the same questions he more than anyone else is always giving different answers at different times, and is never definite or dogmatic about the answer. The maxims of the Seven Wise Men, too, they call sceptical; for instance, Observe the Golden Mean, and A pledge is a curse at one's elbow, meaning that whoever plights his troth steadfastly and trustfully brings a curse on his own head. Sceptically minded, again, were Archilochus and Euripides, for Archilochus says:Man's soul, O Glaucus, son of Leptines,Is but as one short day that Zeus sends down.And Euripides:Great God! how can they say poor mortal menHave minds and think? Hang we not on thy will?Do we not what it pleaseth thee to wish?

376. Origen, Exhortation To Martyrdom, 23-25, 27, 26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 179

377. Origen, On First Principles, 3.1.4, 3.2.2, 4.1-4.3, 4.1.7, 4.2.3, 4.2.5, 4.3.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cassian, john, founder of monastery at monte cassino, bad thoughts •cassian, john, founder of monastery at monte cassino, reconfirms value of apatheia in western church •rist, john •john (apostle) •john the baptist, as prophet •john the baptist, origen on •john the baptist, knowledge of christ •interpetation of john, the interpreter as christ’s representative •john chrysostom Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 67; Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 136, 259; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 66, 348, 397; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 122; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 280

3.1.4. If any one now were to say that those things which happen to us from an external cause, and call forth our movements, are of such a nature that it is impossible to resist them, whether they incite us to good or evil, let the holder of this opinion turn his attention for a little upon himself, and carefully inspect the movements of his own mind, unless he has discovered already, that when an enticement to any desire arises, nothing is accomplished until the assent of the soul is gained, and the authority of the mind has granted indulgence to the wicked suggestion; so that a claim might seem to be made by two parties on certain probable grounds as to a judge residing within the tribunals of our heart, in order that, after the statement of reasons, the decree of execution may proceed from the judgment of reason. For, to take an illustration: if, to a man who has determined to live continently and chastely, and to keep himself free from all pollution with women, a woman should happen to present herself, inciting and alluring him to act contrary to his purpose, that woman is not a complete and absolute cause or necessity of his transgressing, since it is in his power, by remembering his resolution, to bridle the incitements to lust, and by the stern admonitions of virtue to restrain the pleasure of the allurement that solicits him; so that, all feeling of indulgence being driven away, his determination may remain firm and enduring. Finally, if to any men of learning, strengthened by divine training, allurements of that kind present themselves, remembering immediately what they are, and calling to mind what has long been the subject of their meditation and instruction, and fortifying themselves by the support of a holier doctrine, they reject and repel all incitement to pleasure, and drive away opposing lusts by the interposition of the reason implanted within them. 3.1.4. But if any one maintain that this very external cause is of such a nature that it is impossible to resist it when it comes in such a way, let him turn his attention to his own feelings and movements, (and see) whether there is not an approval, and assent, and inclination of the controlling principle towards some object on account of some specious arguments. For, to take an instance, a woman who has appeared before a man that has determined to be chaste, and to refrain from carnal intercourse, and who has incited him to act contrary to his purpose, is not a perfect cause of annulling his determination. For, being altogether pleased with the luxury and allurement of the pleasure, and not wishing to resist it, or to keep his purpose, he commits an act of licentiousness. Another man, again (when the same things have happened to him who has received more instruction, and has disciplined himself ), encounters, indeed, allurements and enticements; but his reason, as being strengthened to a higher point, and carefully trained, and confirmed in its views towards a virtuous course, or being near to confirmation, repels the incitement, and extinguishes the desire. 3.2.2. We, however, who see the reason (of the thing) more clearly, do not hold this opinion, taking into account those (sins) which manifestly originate as a necessary consequence of our bodily constitution. Must we indeed suppose that the devil is the cause of our feeling hunger or thirst? Nobody, I think, will venture to maintain that. If, then, he is not the cause of our feeling hunger and thirst, wherein lies the difference when each individual has attained the age of puberty, and that period has called forth the incentives of the natural heat? It will undoubtedly follow, that as the devil is not the cause of our feeling hunger and thirst, so neither is he the cause of that appetency which naturally arises at the time of maturity, viz., the desire of sexual intercourse. Now it is certain that this cause is not always so set in motion by the devil that we should be obliged to suppose that bodies would nor possess a desire for intercourse of that kind if the devil did not exist. Let us consider, in the next place, if, as we have already shown, food is desired by human beings, not from a suggestion of the devil, but by a kind of natural instinct, whether, if there were no devil, it were possible for human experience to exhibit such restraint in partaking of food as never to exceed the proper limits; i.e., that no one would either take otherwise than the case required, or more than reason would allow; and so it would result that men, observing due measure and moderation in the matter of eating, would never go wrong. I do not think, indeed, that so great moderation could be observed by men (even if there were no instigation by the devil inciting thereto), as that no individual, in partaking of food, would go beyond due limits and restraint, until he had learned to do so from long usage and experience. What, then, is the state of the case? In the matter of eating and drinking it was possible for us to go wrong, even without any incitement from the devil, if we should happen to be either less temperate or less careful (than we ought); and are we to suppose, then, in our appetite for sexual intercourse, or in the restraint of our natural desires, our condition is not something similar? I am of opinion, indeed, that the same course of reasoning must be understood to apply to other natural movements as those of covetousness, or of anger, or of sorrow, or of all those generally which through the vice of intemperance exceed the natural bounds of moderation. There are therefore manifest reasons for holding the opinion, that as in good things the human will is of itself weak to accomplish any good (for it is by divine help that it is brought to perfection in everything); so also, in things of an opposite nature we receive certain initial elements, and, as it were, seeds of sins, from those things which we use agreeably to nature; but when we have indulged them beyond what is proper, and have not resisted the first movements to intemperance, then the hostile power, seizing the occasion of this first transgression, incites and presses us hard in every way, seeking to extend our sins over a wider field, and furnishing us human beings with occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness begins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human blood. Finally, a confirmatory evidence of the fact that vices of such enormity proceed from demons, may be easily seen in this, that those individuals who are oppressed either by immoderate love, or incontrollable anger, or excessive sorrow, do not suffer less than those who are bodily vexed by devils. For it is recorded in certain histories, that some have fallen into madness from a state of love, others from a state of anger, not a few from a state of sorrow, and even from one of excessive joy; which results, I think, from this, that those opposing powers, i.e., those demons, having gained a lodgment in their minds which has been already laid open to them by intemperance, have taken complete possession of their sensitive nature, especially when no feeling of the glory of virtue has aroused them to resistance.

378. Pseudo Clementine Literature, Epistles To Virgins, 1.12.2-1.12.3 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271

379. Pseudo Clementine Literature, Homilies, 3.20-3.21, 3.20.2, 7.8.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •john the apostle, gospel in hebrew •john chrysostom Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 134; Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 133

380. Origen, Against Celsus, 1.7, 1.26, 1.32, 1.47, 2.1-2.7, 2.32, 2.36, 2.55, 2.59-2.60, 3.44-3.46, 3.74, 4.38-4.39, 5.44, 6.6, 6.25, 6.27-6.28, 6.30-6.33, 7.10, 7.20 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom •chrysostom, john •john the baptist, authenticity of josephus’ version of •gospel of john, anachronistic interpretations of •john chrysostom, adversus judaeos sermons of •john chrysostom, rhetoric of •john (apostle) •john, first letter of •peter, contrasted with john, denials of •interpetation of john, the interpreter as christ’s representative •john, evangelist/son of zebedee •gnostic texts, apocryphon of john Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 63, 149; Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 80; Feldman, Judaism and Hellenism Reconsidered (2006) 330; Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 166, 171; Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 25; Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 209; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 182; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 53; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 184; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 33, 50, 122, 126

1.7. Moreover, since he frequently calls the Christian doctrine a secret system (of belief), we must confute him on this point also, since almost the entire world is better acquainted with what Christians preach than with the favourite opinions of philosophers. For who is ignorant of the statement that Jesus was born of a virgin, and that He was crucified, and that His resurrection is an article of faith among many, and that a general judgment is announced to come, in which the wicked are to be punished according to their deserts, and the righteous to be duly rewarded? And yet the mystery of the resurrection, not being understood, is made a subject of ridicule among unbelievers. In these circumstances, to speak of the Christian doctrine as a secret system, is altogether absurd. But that there should be certain doctrines, not made known to the multitude, which are (revealed) after the exoteric ones have been taught, is not a peculiarity of Christianity alone, but also of philosophic systems, in which certain truths are exoteric and others esoteric. Some of the hearers of Pythagoras were content with his ipse dixit; while others were taught in secret those doctrines which were not deemed fit to be communicated to profane and insufficiently prepared ears. Moreover, all the mysteries that are celebrated everywhere throughout Greece and barbarous countries, although held in secret, have no discredit thrown upon them, so that it is in vain that he endeavours to calumniate the secret doctrines of Christianity, seeing he does not correctly understand its nature. 1.26. But let us see the manner in which this Celsus, who professes to know everything, brings a false accusation against the Jews, when he alleges that they worship angels, and are addicted to sorcery, in which Moses was their instructor. Now, in what part of the writings of Moses he found the lawgiver laying down the worship of angels, let him tell, who professes to know all about Christianity and Judaism; and let him show also how sorcery can exist among those who have accepted the Mosaic law, and read the injunction, Neither seek after wizards, to be defiled by them. Moreover, he promises to show afterwards how it was through ignorance that the Jews were deceived and led into error. Now, if he had discovered that the ignorance of the Jews regarding Christ was the effect of their not having heard the prophecies about Him, he would show with truth how the Jews fell into error. But without any wish whatever that this should appear, he views as Jewish errors what are no errors at all. And Celsus having promised to make us acquainted, in a subsequent part of his work, with the doctrines of Judaism, proceeds in the first place to speak of our Saviour as having been the leader of our generation, in so far as we are Christians, and says that a few years ago he began to teach this doctrine, being regarded by Christians as the Son of God. Now, with respect to this point - His prior existence a few years ago - we have to remark as follows. Could it have come to pass without divine assistance, that Jesus, desiring during these years to spread abroad His words and teaching, should have been so successful, that everywhere throughout the world, not a few persons, Greeks as well as Barbarians, learned as well as ignorant, adopted His doctrine, so that they struggled, even to death in its defense, rather than deny it, which no one is ever related to have done for any other system? I indeed, from no wish to flatter Christianity, but from a desire thoroughly to examine the facts, would say that even those who are engaged in the healing of numbers of sick persons, do not attain their object - the cure of the body - without divine help; and if one were to succeed in delivering souls from a flood of wickedness, and excesses, and acts of injustice, and from a contempt of God, and were to show, as evidence of such a result, one hundred persons improved in their natures (let us suppose the number to be so large), no one would reasonably say that it was without divine assistance that he had implanted in those hundred individuals a doctrine capable of removing so many evils. And if any one, on a candid consideration of these things, shall admit that no improvement ever takes place among men without divine help, how much more confidently shall he make the same assertion regarding Jesus, when he compares the former lives of many converts to His doctrine with their after conduct, and reflects in what acts of licentiousness and injustice and covetousness they formerly indulged, until, as Celsus, and they who think with him, allege, they were deceived, and accepted a doctrine which, as these individuals assert, is destructive of the life of men; but who, from the time that they adopted it, have become in some way meeker, and more religious, and more consistent, so that certain among them, from a desire of exceeding chastity, and a wish to worship God with greater purity, abstain even from the permitted indulgences of (lawful) love. 1.32. But let us now return to where the Jew is introduced, speaking of the mother of Jesus, and saying that when she was pregt she was turned out of doors by the carpenter to whom she had been betrothed, as having been guilty of adultery, and that she bore a child to a certain soldier named Panthera; and let us see whether those who have blindly concocted these fables about the adultery of the Virgin with Panthera, and her rejection by the carpenter, did not invent these stories to overturn His miraculous conception by the Holy Ghost: for they could have falsified the history in a different manner, on account of its extremely miraculous character, and not have admitted, as it were against their will, that Jesus was born of no ordinary human marriage. It was to be expected, indeed, that those who would not believe the miraculous birth of Jesus would invent some falsehood. And their not doing this in a credible manner, but (their) preserving the fact that it was not by Joseph that the Virgin conceived Jesus, rendered the falsehood very palpable to those who can understand and detect such inventions. Is it at all agreeable to reason, that he who dared to do so much for the human race, in order that, as far as in him lay, all the Greeks and Barbarians, who were looking for divine condemnation, might depart from evil, and regulate their entire conduct in a manner pleasing to the Creator of the world, should not have had a miraculous birth, but one the vilest and most disgraceful of all? And I will ask of them as Greeks, and particularly of Celsus, who either holds or not the sentiments of Plato, and at any rate quotes them, whether He who sends souls down into the bodies of men, degraded Him who was to dare such mighty acts, and to teach so many men, and to reform so many from the mass of wickedness in the world, to a birth more disgraceful than any other, and did not rather introduce Him into the world through a lawful marriage? Or is it not more in conformity with reason, that every soul, for certain mysterious reasons (I speak now according to the opinion of Pythagoras, and Plato, and Empedocles, whom Celsus frequently names), is introduced into a body, and introduced according to its deserts and former actions? It is probable, therefore, that this soul also, which conferred more benefit by its residence in the flesh than that of many men (to avoid prejudice, I do not say all), stood in need of a body not only superior to others, but invested with all excellent qualities. 1.47. I would like to say to Celsus, who represents the Jew as accepting somehow John as a Baptist, who baptized Jesus, that the existence of John the Baptist, baptizing for the remission of sins, is related by one who lived no great length of time after John and Jesus. For in the 18th book of his Antiquities of the Jews, Josephus bears witness to John as having been a Baptist, and as promising purification to those who underwent the rite. Now this writer, although not believing in Jesus as the Christ, in seeking after the cause of the fall of Jerusalem and the destruction of the temple, whereas he ought to have said that the conspiracy against Jesus was the cause of these calamities befalling the people, since they put to death Christ, who was a prophet, says nevertheless - being, although against his will, not far from the truth- that these disasters happened to the Jews as a punishment for the death of James the Just, who was a brother of Jesus (called Christ), - the Jews having put him to death, although he was a man most distinguished for his justice. Paul, a genuine disciple of Jesus, says that he regarded this James as a brother of the Lord, not so much on account of their relationship by blood, or of their being brought up together, as because of his virtue and doctrine. If, then, he says that it was on account of James that the desolation of Jerusalem was made to overtake the Jews, how should it not be more in accordance with reason to say that it happened on account (of the death) of Jesus Christ, of whose divinity so many Churches are witnesses, composed of those who have been convened from a flood of sins, and who have joined themselves to the Creator, and who refer all their actions to His good pleasure. 2.1. The first book of our answer to the treatise of Celsus, entitled A True Discourse, which concluded with the representation of the Jew addressing Jesus, having now extended to a sufficient length, we intend the present part as a reply to the charges brought by him against those who have been converted from Judaism to Christianity. And we call attention, in the first place, to this special question, viz., why Celsus, when he had once resolved upon the introduction of individuals upon the stage of his book, did not represent the Jew as addressing the converts from heathenism rather than those from Judaism, seeing that his discourse, if directed to us, would have appeared more likely to produce an impression. But probably this claimant to universal knowledge does not know what is appropriate in the matter of such representations; and therefore let us proceed to consider what he has to say to the converts from Judaism. He asserts that they have forsaken the law of their fathers, in consequence of their minds being led captive by Jesus; that they have been most ridiculously deceived, and that they have become deserters to another name and to another mode of life. Here he has not observed that the Jewish converts have not deserted the law of their fathers, inasmuch as they live according to its prescriptions, receiving their very name from the poverty of the law, according to the literal acceptation of the word; for Ebion signifies poor among the Jews, and those Jews who have received Jesus as Christ are called by the name of Ebionites. Nay, Peter himself seems to have observed for a considerable time the Jewish observances enjoined by the law of Moses, not having yet learned from Jesus to ascend from the law that is regulated according to the letter, to that which is interpreted according to the spirit, - a fact which we learn from the Acts of the Apostles. For on the day after the angel of God appeared to Cornelius, suggesting to him to send to Joppa, to Simon surnamed Peter, Peter went up into the upper room to pray about the sixth hour. And he became very hungry, and would have eaten: but while they made ready he fell into a trance, and saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth; wherein were all manner of four-footed beasts, and creeping things of the earth, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spoke unto him again the second time, What God has cleansed, call not common. Now observe how, by this instance, Peter is represented as still observing the Jewish customs respecting clean and unclean animals. And from the narrative that follows, it is manifest that he, as being yet a Jew, and living according to their traditions, and despising those who were beyond the pale of Judaism, stood in need of a vision to lead him to communicate to Cornelius (who was not an Israelite according to the flesh), and to those who were with him, the word of faith. Moreover, in the Epistle to the Galatians, Paul states that Peter, still from fear of the Jews, ceased upon the arrival of James to eat with the Gentiles, and separated himself from them, fearing them that were of the circumcision; and the rest of the Jews, and Barnabas also, followed the same course. And certainly it was quite consistent that those should not abstain from the observance of Jewish usages who were sent to minister to the circumcision, when they who seemed to be pillars gave the right hand of fellowship to Paul and Barnabas, in order that, while devoting themselves to the circumcision, the latter might preach to the Gentiles. And why do I mention that they who preached to the circumcision withdrew and separated themselves from the heathen, when even Paul himself became as a Jew to the Jews, that he might gain the Jews? Wherefore also in the Acts of the Apostles it is related that he even brought an offering to the altar, that he might satisfy the Jews that he was no apostate from their law. Now, if Celsus had been acquainted with all these circumstances, he would not have represented the Jew holding such language as this to the converts from Judaism: What induced you, my fellow citizens, to abandon the law of your fathers, and to allow your minds to be led captive by him with whom we have just conversed, and thus be most ridiculously deluded, so as to become deserters from us to another name, and to the practices of another life? 2.3. Our present object, however, is to expose the ignorance of Celsus, who makes this Jew of his address his fellow-citizen and the Israelitish converts in the following manner: What induced you to abandon the law of your fathers? etc. Now, how should they have abandoned the law of their fathers, who are in the habit of rebuking those who do not listen to its commands, saying, Tell me, you who read the law, do you not hear the law? For it is written, that Abraham had two sons; and so on, down to the place, which things are an allegory, etc.? And how have they abandoned the law of their fathers, who are ever speaking of the usages of their fathers in such words as these: Or does not the law say these things also? For it is written in the law of Moses, You shall not muzzle the mouth of the ox that treads out the grain. Does God care for oxen? Or says He it altogether for our sakes? For for our sakes it was written, and so on? Now, how confused is the reasoning of the Jew in regard to these matters (although he had it in his power to speak with greater effect) when he says: Certain among you have abandoned the usages of our fathers under a pretence of explanations and allegories; and some of you, although, as you pretend, interpreting them in a spiritual manner, nevertheless do observe the customs of our fathers; and some of you, without any such interpretation, are willing to accept Jesus as the subject of prophecy, and to keep the law of Moses according to the customs of the fathers, as having in the words the whole mind of the Spirit. Now how was Celsus able to see these things so clearly in this place, when in the subsequent parts of his work he makes mention of certain godless heresies altogether alien from the doctrine of Jesus, and even of others which leave the Creator out of account altogether, and does not appear to know that there are Israelites who are converts to Christianity, and who have not abandoned the law of their fathers? It was not his object to investigate everything here in the spirit of truth, and to accept whatever he might find to be useful; but he composed these statements in the spirit of an enemy, and with a desire to overthrow everything as soon as he heard it. 2.4. The Jew, then, continues his address to converts from his own nation thus: Yesterday and the day before, when we visited with punishment the man who deluded you, you became apostates from the law of your fathers; showing by such statements (as we have just demonstrated) anything but an exact knowledge of the truth. But what he advances afterwards seems to have some force, when he says: How is it that you take the beginning of your system from our worship, and when you have made some progress you treat it with disrespect, although you have no other foundation to show for your doctrines than our law? Now, certainly the introduction to Christianity is through the Mosaic worship and the prophetic writings; and after the introduction, it is in the interpretation and explanation of these that progress takes place, while those who are introduced prosecute their investigations into the mystery according to revelation, which was kept secret since the world began, but now is made manifest in the Scriptures of the prophets, and by the appearance of our Lord Jesus Christ. But they who advance in the knowledge of Christianity do not, as you allege, treat the things written in the law with disrespect. On the contrary, they bestow upon them greater honour, showing what a depth of wise and mysterious reasons is contained in these writings, which are not fully comprehended by the Jews, who treat them superficially, and as if they were in some degree even fabulous. And what absurdity should there be in our system - that is, the Gospel- having the law for its foundation, when even the Lord Jesus Himself said to those who would not believe upon Him: If you had believed Moses, you would have believed Me, for he wrote of Me. But if you do not believe his writings, how shall you believe My words? Nay, even one of the evangelists- Mark - says: The beginning of the Gospel of Jesus Christ, as it is written in the prophet Isaiah, Behold, I send My messenger before Your face, who shall prepare Your way before You, which shows that the beginning of the Gospel is connected with the Jewish writings. What force, then, is there in the objection of the Jew of Celsus, that if any one predicted to us that the Son of God was to visit mankind, he was one of our prophets, and the prophet of our God? Or how is it a charge against Christianity, that John, who baptized Jesus, was a Jew? For although He was a Jew, it does not follow that every believer, whether a convert from heathenism or from Judaism, must yield a literal obedience to the law of Moses. 2.5. After these matters, although Celsus becomes tautological in his statements about Jesus, repeating for the second time that he was punished by the Jews for his crimes, we shall not again take up the defense, being satisfied with what we have already said. But, in the next place, as this Jew of his disparages the doctrine regarding the resurrection of the dead, and the divine judgment, and of the rewards to be bestowed upon the just, and of the fire which is to devour the wicked, as being stale opinions, and thinks that he will overthrow Christianity by asserting that there is nothing new in its teaching upon these points, we have to say to him, that our Lord, seeing the conduct of the Jews not to be at all in keeping with the teaching of the prophets, inculcated by a parable that the kingdom of God would be taken from them, and given to the converts from heathenism. For which reason, now, we may also see of a truth that all the doctrines of the Jews of the present day are mere trifles and fables, since they have not the light that proceeds from the knowledge of the Scriptures; whereas those of the Christians are the truth, having power to raise and elevate the soul and understanding of man, and to persuade him to seek a citizenship, not like the earthly Jews here below, but in heaven. And this result shows itself among those who are able to see the grandeur of the ideas contained in the law and the prophets, and who are able to commend them to others. 2.6. But let it be granted that Jesus observed all the Jewish usages, including even their sacrificial observances, what does that avail to prevent our recognising Him as the Son of God? Jesus, then, is the Son of God, who gave the law and the prophets; and we, who belong to the Church, do not transgress the law, but have escaped the mythologizings of the Jews, and have our minds chastened and educated by the mystical contemplation of the law and the prophets. For the prophets themselves, as not resting the sense of these words in the plain history which they relate, nor in the legal enactments taken according to the word and letter, express themselves somewhere, when about to relate histories, in words like this, I will open my mouth in parables, I will utter hard sayings of old; and in another place, when offering up a prayer regarding the law as being obscure, and needing divine help for its comprehension, they offer up this prayer, Open my eyes, that I may behold wondrous things out of Your law. 2.32. We have already shown that Jesus can be regarded neither as an arrogant man, nor a sorcerer; and therefore it is unnecessary to repeat our former arguments, lest, in replying to the tautologies of Celsus, we ourselves should be guilty of needless repetition. And now, in finding fault with our Lord's genealogy, there are certain points which occasion some difficulty even to Christians, and which, owing to the discrepancy between the genealogies, are advanced by some as arguments against their correctness, but which Celsus has not even mentioned. For Celsus, who is truly a braggart, and who professes to be acquainted with all matters relating to Christianity, does not know how to raise doubts in a skilful manner against the credibility of Scripture. But he asserts that the framers of the genealogies, from a feeling of pride, made Jesus to be descended from the first man, and from the kings of the Jews. And he thinks that he makes a notable charge when he adds, that the carpenters wife could not have been ignorant of the fact, had she been of such illustrious descent. But what has this to do with the question? Granted that she was not ignorant of her descent, how does that affect the result? Suppose that she were ignorant, how could her ignorance prove that she was not descended from the first man, or could not derive her origin from the Jewish kings? Does Celsus imagine that the poor must always be descended from ancestors who are poor, or that kings are always born of kings? But it appears folly to waste time upon such an argument as this, seeing it is well known that, even in our own days, some who are poorer than Mary are descended from ancestors of wealth and distinction, and that rulers of nations and kings have sprung from persons of no reputation. 2.36. Celsus next says: What is the nature of the ichor in the body of the crucified Jesus? Is it 'such as flows in the bodies of the immortal gods?' He puts this question in a spirit of mockery; but we shall show from the serious narratives of the Gospels, although Celsus may not like it, that it was no mythic and Homeric ichor which flowed from the body of Jesus, but that, after His death, one of the soldiers with a spear pierced His side, and there came thereout blood and water. And he that saw it bare record, and his record is true, and he knows that he says the truth. Now, in other dead bodies the blood congeals, and pure water does not flow forth; but the miraculous feature in the case of the dead body of Jesus was, that around the dead body blood and water flowed forth from the side. But if this Celsus, who, in order to find matter of accusation against Jesus and the Christians, extracts from the Gospel even passages which are incorrectly interpreted, but passes over in silence the evidences of the divinity of Jesus, would listen to divine portents, let him read the Gospel, and see that even the centurion, and they who with him kept watch over Jesus, on seeing the earthquake, and the events that occurred, were greatly afraid, saying, This man was the Son of God. 2.55. The Jew continues his address to those of his countrymen who are converts, as follows: Come now, let us grant to you that the prediction was actually uttered. Yet how many others are there who practise such juggling tricks, in order to deceive their simple hearers, and who make gain by their deception?- as was the case, they say, with Zamolxis in Scythia, the slave of Pythagoras; and with Pythagoras himself in Italy; and with Rhampsinitus in Egypt (the latter of whom, they say, played at dice with Demeter in Hades, and returned to the upper world with a golden napkin which he had received from her as a gift); and also with Orpheus among the Odrysians, and Protesilaus in Thessaly, and Hercules at Cape T narus, and Theseus. But the question is, whether any one who was really dead ever rose with a veritable body. Or do you imagine the statements of others not only to be myths, but to have the appearance of such, while you have discovered a becoming and credible termination to your drama in the voice from the cross, when he breathed his last, and in the earthquake and the darkness? That while alive he was of no assistance to himself, but that when dead he rose again, and showed the marks of his punishment, and how his hands were pierced with nails: who beheld this? A half-frantic woman, as you state, and some other one, perhaps, of those who were engaged in the same system of delusion, who had either dreamed so, owing to a peculiar state of mind, or under the influence of a wandering imagination had formed to himself an appearance according to his own wishes, which has been the case with numberless individuals; or, which is most probable, one who desired to impress others with this portent, and by such a falsehood to furnish an occasion to impostors like himself. Now, since it is a Jew who makes these statements, we shall conduct the defense of our Jesus as if we were replying to a Jew, still continuing the comparison derived from the accounts regarding Moses, and saying to him: How many others are there who practise similar juggling tricks to those of Moses, in order to deceive their silly hearers, and who make gain by their deception? Now this objection would be more appropriate in the mouth of one who did not believe in Moses (as we might quote the instances of Zamolxis and Pythagoras, who were engaged in such juggling tricks) than in that of a Jew, who is not very learned in the histories of the Greeks. An Egyptian, moreover, who did not believe the miracles of Moses, might credibly adduce the instance of Rhampsinitus, saying that it was far more credible that he had descended to Hades, and had played at dice with Demeter, and that after stealing from her a golden napkin he exhibited it as a sign of his having been in Hades, and of his having returned thence, than that Moses should have recorded that he entered into the darkness, where God was, and that he alone, above all others, drew near to God. For the following is his statement: Moses alone shall come near the Lord; but the rest shall not come near. We, then, who are the disciples of Jesus, say to the Jew who urges these objections: While assailing our belief in Jesus, defend yourself, and answer the Egyptian and the Greek objectors: what will you say to those charges which you brought against our Jesus, but which also might be brought against Moses first? And if you should make a vigorous effort to defend Moses, as indeed his history does admit of a clear and powerful defense, you will unconsciously, in your support of Moses, be an unwilling assistant in establishing the greater divinity of Jesus. 2.59. He imagines also that both the earthquake and the darkness were an invention; but regarding these, we have in the preceding pages, made our defense, according to our ability, adducing the testimony of Phlegon, who relates that these events took place at the time when our Saviour suffered. And he goes on to say, that Jesus, while alive, was of no assistance to himself, but that he arose after death, and exhibited the marks of his punishment, and showed how his hands had been pierced by nails. We ask him what he means by the expression, was of no assistance to himself? For if he means it to refer to want of virtue, we reply that He was of very great assistance. For He neither uttered nor committed anything that was improper, but was truly led as a sheep to the slaughter, and was dumb as a lamb before the shearer; and the Gospel testifies that He opened not His mouth. But if Celsus applies the expression to things indifferent and corporeal, (meaning that in such Jesus could render no help to Himself,) we say that we have proved from the Gospels that He went voluntarily to encounter His sufferings. Speaking next of the statements in the Gospels, that after His resurrection He showed the marks of His punishment, and how His hands had been pierced, he asks, Who beheld this? And discrediting the narrative of Mary Magdalene, who is related to have seen Him, he replies, A half-frantic woman, as you state. And because she is not the only one who is recorded to have seen the Saviour after His resurrection, but others also are mentioned, this Jew of Celsus calumniates these statements also in adding, And some one else of those engaged in the same system of deception! 2.60. In the next place, as if this were possible, viz., that the image of a man who was dead could appear to another as if he were still living, he adopts this opinion as an Epicurean, and says, That some one having so dreamed owing to a peculiar state of mind, or having, under the influence of a perverted imagination, formed such an appearance as he himself desired, reported that such had been seen; and this, he continues, has been the case with numberless individuals. But even if this statement of his seems to have a considerable degree of force, it is nevertheless only fitted to confirm a necessary doctrine, that the soul of the dead exists in a separate state (from the body); and he who adopts such an opinion does not believe without good reason in the immortality, or at least continued existence, of the soul, as even Plato says in his treatise on the Soul that shadowy phantoms of persons already dead have appeared to some around their sepulchres. Now the phantoms which exist about the soul of the dead are produced by some substance, and this substance is in the soul, which exists apart in a body said to be of splendid appearance. But Celsus, unwilling to admit any such view, will have it that some dreamed a waking dream, and, under the influence of a perverted imagination, formed to themselves such an image as they desired. Now it is not irrational to believe that a dream may take place while one is asleep; but to suppose a waking vision in the case of those who are not altogether out of their senses, and under the influence of delirium or hypochondria, is incredible. And Celsus, seeing this, called the woman half-mad,- a statement which is not made by the history recording the fact, but from which he took occasion to charge the occurrences with being untrue. 3.44. After these points Celsus quotes some objections against the doctrine of Jesus, made by a very few individuals who are considered Christians, not of the more intelligent, as he supposes, but of the more ignorant class, and asserts that the following are the rules laid down by them. Let no one come to us who has been instructed, or who is wise or prudent (for such qualifications are deemed evil by us); but if there be any ignorant, or unintelligent, or uninstructed, or foolish persons, let them come with confidence. By which words, acknowledging that such individuals are worthy of their God, they manifestly show that they desire and are able to gain over only the silly, and the mean, and the stupid, with women and children. In reply to which, we say that, as if, while Jesus teaches continence, and says, Whosoever looks upon a woman to lust after her, has already committed adultery with her in his heart, one were to behold a few of those who are deemed to be Christians living licentiously, he would most justly blame them for living contrary to the teaching of Jesus, but would act most unreasonably if he were to charge the Gospel with their censurable conduct; so, if he found nevertheless that the doctrine of the Christians invites men to wisdom, the blame then must remain with those who rest in their own ignorance, and who utter, not what Celsus relates (for although some of them are simple and ignorant, they do not speak so shamelessly as he alleges), but other things of much less serious import, which, however, serve to turn aside men from the practice of wisdom. 3.45. But that the object of Christianity is that we should become wise, can be proved not only from the ancient Jewish writings, which we also use, but especially from those which were composed after the time of Jesus, and which are believed among the Churches to be divine. Now, in the fiftieth Psalm, David is described as saying in his prayer to God these words: The unseen and secret things of Your wisdom You have manifested to me. Solomon, too, because he asked for wisdom, received it; and if any one were to peruse the Psalms, he would find the book filled with many maxims of wisdom: and the evidences of his wisdom may be seen in his treatises, which contain a great amount of wisdom expressed in few words, and in which you will find many laudations of wisdom, and encouragements towards obtaining it. So wise, moreover, was Solomon, that the queen of Sheba, having heard his name, and the name of the Lord, came to try him with difficult questions, and spoke to him all things, whatsoever were in her heart; and Solomon answered her all her questions. There was no question omitted by the king which he did not answer her. And the queen of Sheba saw all the wisdom of Solomon, and the possessions which he had and there was no more spirit in her. And she said to the king, The report is true which I heard in my own land regarding you and your wisdom; and I believed not them who told me, until I had come, and my eyes have seen it. And, lo, they did not tell me the half. You have added wisdom and possessions above all the report which I heard. It is recorded also of him, that God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the seashore. And the wisdom that was in Solomon greatly excelled the wisdom of all the ancients, and of all the wise men of Egypt; and he was wiser than all men, even than Gethan the Ezrahite, and Emad, and Chalcadi, and Aradab, the sons of Madi. And he was famous among all the nations round about. And Solomon spoke three thousand proverbs, and his songs were five thousand. And he spoke of trees, from the cedar that is in Lebanon even to the hyssop which springs out of the wall; and also of fishes and of beasts. And all nations came to hear the wisdom of Solomon, and from all the kings of the earth who had heard of the fame of his wisdom. And to such a degree does the Gospel desire that there should be wise men among believers, that for the sake of exercising the understanding of its hearers, it has spoken certain truths in enigmas, others in what are called dark sayings, others in parables, and others in problems. And one of the prophets- Hosea - says at the end of his prophecies: Who is wise, and he will understand these things? Or prudent, and he shall know them? Daniel, moreover, and his fellow-captives, made such progress in the learning which the wise men around the king in Babylon cultivated, that they were shown to excel all of them in a tenfold degree. And in the book of Ezekiel it is said to the ruler of Tyre, who greatly prided himself on his wisdom, Are you wiser than Daniel? Every secret was not revealed to you. 3.46. And if you come to the books written after the time of Jesus, you will find that those multitudes of believers who hear the parables are, as it were, without, and worthy only of exoteric doctrines, while the disciples learn in private the explanation of the parables. For, privately, to His own disciples did Jesus open up all things, esteeming above the multitudes those who desired to know His wisdom. And He promises to those who believe upon Him to send them wise men and scribes, saying, Behold, I will send unto you wise men and scribes, and some of them they shall kill and crucify. And Paul also, in the catalogue of charismata bestowed by God, placed first the word of wisdom, and second, as being inferior to it, the word of knowledge, but third, and lower down, faith. And because he regarded the word as higher than miraculous powers, he for that reason places workings of miracles and gifts of healings in a lower place than the gifts of the word. And in the Acts of the Apostles Stephen bears witness to the great learning of Moses, which he had obtained wholly from ancient writings not accessible to the multitude. For he says: And Moses was learned in all the wisdom of the Egyptians. And therefore, with respect to his miracles, it was suspected that he wrought them perhaps, not in virtue of his professing to come from God, but by means of his Egyptian knowledge, in which he was well versed. For the king, entertaining such a suspicion, summoned the Egyptian magicians, and wise men, and enchanters, who were found to be of no avail as against the wisdom of Moses, which proved superior to all the wisdom of the Egyptians. 3.74. He accuses the Christian teacher, moreover of seeking after the unintelligent. In answer we ask, Whom do you mean by the unintelligent? For, to speak accurately, every wicked man is unintelligent. If then by unintelligent you mean the wicked, do you, in drawing men to philosophy, seek to gain the wicked or the virtuous? But it is impossible to gain the virtuous, because they have already given themselves to philosophy. The wicked, then, (you try to gain;) but if they are wicked, are they unintelligent? And many such you seek to win over to philosophy, and you therefore seek the unintelligent. But if I seek after those who are thus termed unintelligent, I act like a benevolent physician, who should seek after the sick in order to help and cure them. If, however, by unintelligent you mean persons who are not clever, but the inferior class of men intellectually, I shall answer that I endeavour to improve such also to the best of my ability, although I would not desire to build up the Christian community out of such materials. For I seek in preference those who are more clever and acute, because they are able to comprehend the meaning of the hard sayings, and of those passages in the law, and prophecies, and Gospels, which are expressed with obscurity, and which you have despised as not containing anything worthy of notice, because you have not ascertained the meaning which they contain, nor tried to enter into the aim of the writers. 4.38. In the next place, as it is his object to slander our Scriptures, he ridicules the following statement: And God caused a deep sleep to fall upon Adam, and he slept: and He took one of his ribs, and closed up the flesh instead thereof. And the rib, which He had taken from the man, made He a woman, and so on; without quoting the words, which would give the hearer the impression that they are spoken with a figurative meaning. He would not even have it appear that the words were used allegorically, although he says afterwards, that the more modest among Jews and Christians are ashamed of these things, and endeavour to give them somehow an allegorical signification. Now we might say to him, Are the statements of your inspired Hesiod, which he makes regarding the woman in the form of a myth, to be explained allegorically, in the sense that she was given by Jove to men as an evil thing, and as a retribution for the theft of the fire; while that regarding the woman who was taken from the side of the man (after he had been buried in deep slumber), and was formed by God, appears to you to be related without any rational meaning and secret signification? But is it not uncandid, not to ridicule the former as myths, but to admire them as philosophical ideas in a mythical dress, and to treat with contempt the latter, as offending the understanding, and to declare that they are of no account? For if, because of the mere phraseology, we are to find fault with what is intended to have a secret meaning, see whether the following lines of Hesiod, a man, as you say, inspired, are not better fitted to excite laughter:- 'Son of Iapetus!' with wrathful heart Spoke the cloud-gatherer: 'Oh, unmatched in art! Exult in this the flame retrieved, And do you triumph in the god deceived? But you, with the posterity of man, Shall rue the fraud whence mightier ills began; I will send evil for your stealthy fire, While all embrace it, and their bane desire.' The sire, who rules the earth, and sways the pole, Had said, and laughter fill'd his secret soul. He bade the artist-god his hest obey, And mould with tempering waters ductile clay: Infuse, as breathing life and form began, The supple vigour, and the voice of man: Her aspect fair as goddesses above, A virgin's likeness, with the brows of love. He bade Minerva teach the skill that dyes The web with colors, as the shuttle flies; He called the magic of Love's Queen to shed A nameless grace around her courteous head; Instil the wish that longs with restless aim, And cares of dress that feed upon the frame: Bade Hermes last implant the craft refined of artful manners, and a shameless mind. He said; their king th' inferior powers obeyed: The fictile likeness of a bashful maid Rose from the temper'd earth, by Jove's behest, Under the forming god; the zone and vest Were clasp'd and folded by Minerva's hand: The heaven-born graces, and persuasion bland Deck'd her round limbs with chains of gold: the hours of loose locks twined her temples with spring flowers. The whole attire Minerva's curious care Form'd to her shape, and fitted to her air. But in her breast the herald from above, Full of the counsels of deep thundering Jove, Wrought artful manners, wrought perfidious lies, And speech that thrills the blood, and lulls the wise. Her did th' interpreter of gods proclaim, And named the woman with Pandora's name; Since all the gods conferr'd their gifts, to charm, For man's inventive race, this beauteous harm. Moreover, what is said also about the casket is fitted of itself to excite laughter; for example:- Whilome on earth the sons of men abode From ills apart, and labour's irksome load, And sore diseases, bringing age to man; Now the sad life of mortals is a span. The woman's hands a mighty casket bear; She lifts the lid; she scatters griefs in air: Alone, beneath the vessel's rims detained, Hope still within th' unbroken cell remained, Nor fled abroad; so will'd cloud-gatherer Jove: The woman's hand had dropp'd the lid above. Now, to him who would give to these lines a grave allegorical meaning (whether any such meaning be contained in them or not), we would say: Are the Greeks alone at liberty to convey a philosophic meaning in a secret covering? Or perhaps also the Egyptians, and those of the Barbarians who pride themselves upon their mysteries and the truth (which is concealed within them); while the Jews alone, with their lawgiver and historians, appear to you the most unintelligent of men? And is this the only nation which has not received a share of divine power, and which yet was so grandly instructed how to rise upwards to the uncreated nature of God, and to gaze on Him alone, and to expect from Him alone (the fulfilment of) their hopes? 4.39. But as Celsus makes a jest also of the serpent, as counteracting the injunctions given by God to the man, taking the narrative to be an old wife's fable, and has purposely neither mentioned the paradise of God, nor stated that God is said to have planted it in Eden towards the east, and that there afterwards sprang up from the earth every tree that was beautiful to the sight, and good for food, and the tree of life in the midst of the paradise, and the tree of the knowledge of good and evil, and the other statements which follow, which might of themselves lead a candid reader to see that all these things had not inappropriately an allegorical meaning, let us contrast with this the words of Socrates regarding Eros in the Symposium of Plato, and which are put in the mouth of Socrates as being more appropriate than what was said regarding him by all the others at the Symposium. The words of Plato are as follow: When Aphrodite was born, the gods held a banquet, and there was present, along with the others, Porus the son of Metis. And after they had dined, Penia came to beg for something (seeing there was an entertainment), and she stood at the gate. Porus meantime, having become intoxicated with the nectar (for there was then no wine), went into the garden of Zeus, and, being heavy with liquor, lay down to sleep. Penia accordingly formed a secret plot, with a view of freeing herself from her condition of poverty, to get a child by Porus, and accordingly lay down beside him, and became pregt with Eros. And on this account Eros has become the follower and attendant of Aphrodite, having been begotten on her birthday feast, and being at the same time by nature a lover of the beautiful, because Aphrodite too is beautiful. Seeing, then, that Eros is the son of Porus and Penia, the following is his condition. In the first place, he is always poor, and far from being delicate and beautiful, as most persons imagine; but is withered, and sunburnt, and unshod, and without a home, sleeping always upon the ground, and without a covering; lying in the open air beside gates, and on public roads; possessing the nature of his mother, and dwelling continually with indigence. But, on the other hand, in conformity with the character of his father, he is given to plotting against the beautiful and the good, being courageous, and hasty, and vehement; a keen hunter, perpetually devising contrivances; both much given to forethought, and also fertile in resources; acting like a philosopher throughout the whole of his life; a terrible sorcerer, and dealer in drugs, and a sophist as well; neither immortal by nature nor yet mortal, but on the same day, at one time he flourishes and lives when he has plenty, and again at another time dies, and once more is recalled to life through possessing the nature of his father. But the supplies furnished to him are always gradually disappearing, so that he is never at any time in want, nor yet rich; and, on the other hand, he occupies an intermediate position between wisdom and ignorance. Now, if those who read these words were to imitate the malignity of Celsus - which be it far from Christians to do!- they would ridicule the myth, and would turn this great Plato into a subject of jest; but if, on investigating in a philosophic spirit what is conveyed in the dress of a myth, they should be able to discover the meaning of Plato, (they will admire) the manner in which he was able to conceal, on account of the multitude, in the form of this myth, the great ideas which presented themselves to him, and to speak in a befitting manner to those who know how to ascertain from the myths the true meaning of him who wove them together. Now I have brought forward this myth occurring in the writings of Plato, because of the mention in it of the garden of Zeus, which appears to bear some resemblance to the paradise of God, and of the comparison between Penia and the serpent, and the plot against Porus by Penia, which may be compared with the plot of the serpent against the man. It is not very clear, indeed, whether Plato fell in with these stories by chance, or whether, as some think, meeting during his visit to Egypt with certain individuals who philosophized on the Jewish mysteries, and learning some things from them, he may have preserved a few of their ideas, and thrown others aside, being careful not to offend the Greeks by a complete adoption of all the points of the philosophy of the Jews, who were in bad repute with the multitude, on account of the foreign character of their laws and their peculiar polity. The present, however, is not the proper time for explaining either the myth of Plato, or the story of the serpent and the paradise of God, and all that is related to have taken place in it, as in our exposition of the book of Genesis we have especially occupied ourselves as we best could with these matters. 5.44. But as Celsus would compare the venerable customs of the Jews with the laws of certain nations, let us proceed to look at them. He is of opinion, accordingly, that there is no difference between the doctrine regarding heaven and that regarding God; and he says that the Persians, like the Jews, offer sacrifices to Jupiter upon the tops of the mountains,- not observing that, as the Jews were acquainted with one God, so they had only one holy house of prayer, and one altar of whole burnt-offerings, and one censer for incense, and one high priest of God. The Jews, then, had nothing in common with the Persians, who ascend the summits of their mountains, which are many in number, and offer up sacrifices which have nothing in common with those which are regulated by the Mosaic code - in conformity to which the Jewish priests served unto the example and shadow of heavenly things, explaining enigmatically the object of the law regarding the sacrifices, and the things of which these sacrifices were the symbols. The Persians therefore may call the whole circle of heaven Jupiter; but we maintain that the heaven is neither Jupiter nor God, as we indeed know that certain beings of a class inferior to God have ascended above the heavens and all visible nature: and in this sense we understand the words, Praise God, you heaven of heavens, and you waters that be above the heavens: let them praise the name of the Lord . 6.6. Seeing, however, that Celsus quotes from an epistle of Plato another statement to the following effect, viz.: If it appeared to me that these matters could be adequately explained to the multitude in writing and in oral address, what nobler pursuit in life could have been followed by me, than to commit to writing what was to prove of such advantage to human beings, and to lead the nature of all men onwards to the light?- let us then consider this point briefly, viz., whether or not Plato were acquainted with any doctrines more profound than are contained in his writings, or more divine than those which he has left behind him, leaving it to each one to investigate the subject according to his ability, while we demonstrate that our prophets did know of greater things than any in the Scriptures, but which they did not commit to writing. Ezekiel, e.g., received a roll, written within and without, in which were contained lamentations, and songs, and denunciations; but at the command of the Logos he swallowed the book, in order that its contents might not be written, and so made known to unworthy persons. John also is recorded to have seen and done a similar thing. Nay, Paul even heard unspeakable words, which it is not lawful for a man to utter. And it is related of Jesus, who was greater than all these, that He conversed with His disciples in private, and especially in their sacred retreats, concerning the Gospel of God; but the words which He uttered have not been preserved, because it appeared to the evangelists that they could not be adequately conveyed to the multitude in writing or in speech. And if it were not tiresome to repeat the truth regarding these illustrious individuals, I would say that they saw better than Plato (by means of the intelligence which they received by the grace of God), what things were to be committed to writing, and how this was to be done, and what was by no means to be written to the multitude, and what was to be expressed in words, and what was not to be so conveyed. And once more, John, in teaching us the difference between what ought to be committed to writing and what not, declares that he heard seven thunders instructing him on certain matters, and forbidding him to commit their words to writing. 6.25. In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called Leviathan. This Leviathan, the Jewish Scriptures say, whatever they mean by the expression, was created by God for a plaything; for we find in the Psalms: In wisdom have You made all things: the earth is full of Your creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which You have formed to play therein. Instead of the word dragon, the term leviathan is in the Hebrew. This impious diagram, then, said of this leviathan, which is so clearly depreciated by the Psalmist, that it was the soul which had travelled through all things! We observed, also, in the diagram, the being named Behemoth, placed as it were under the lowest circle. The inventor of this accursed diagram had inscribed this leviathan at its circumference and centre, thus placing its name in two separate places. Moreover, Celsus says that the diagram was divided by a thick black line, and this line he asserted was called Gehenna, which is Tartarus. Now as we found that Gehenna was mentioned in the Gospel as a place of punishment, we searched to see whether it is mentioned anywhere in the ancient Scriptures, and especially because the Jews too use the word. And we ascertained that where the valley of the son of Ennom was named in Scripture in the Hebrew, instead of valley, with fundamentally the same meaning, it was termed both the valley of Ennom and also Geenna. And continuing our researches, we find that what was termed Geenna, or the valley of Ennom, was included in the lot of the tribe of Benjamin, in which Jerusalem also was situated. And seeking to ascertain what might be the inference from the heavenly Jerusalem belonging to the lot of Benjamin and the valley of Ennom, we find a certain confirmation of what is said regarding the place of punishment, intended for the purification of such souls as are to be purified by torments, agreeably to the saying: The Lord comes like a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of silver and of gold. 6.27. After the matter of the diagram, he brings forward certain monstrous statements, in the form of question and answer, regarding what is called by ecclesiastical writers the seal, statements which did not arise from imperfect information; such as that he who impresses the seal is called father, and he who is sealed is called young man and son; and who answers, I have been anointed with white ointment from the tree of life,- things which we never heard to have occurred even among the heretics. In the next place, he determines even the number mentioned by those who deliver over the seal, as that of seven angels, who attach themselves to both sides of the soul of the dying body; the one party being named angels of light, the others 'archontics;' and he asserts that the ruler of those named 'archontics' is termed the 'accursed' god. Then, laying hold of the expression, he assails, not without reason, those who venture to use such language; and on that account we entertain a similar feeling of indignation with those who censure such individuals, if indeed there exist any who call the God of the Jews- who sends rain and thunder, and who is the Creator of this world, and the God of Moses, and of the cosmogony which he records - an accursed divinity. Celsus, however, appears to have had in view in employing these expressions, not a rational object, but one of a most irrational kind, arising out of his hatred towards us, which is so unlike a philosopher. For his aim was, that those who are unacquainted with our customs should, on perusing his treatise, at once assail us as if we called the noble Creator of this world an accursed divinity. He appears to me, indeed, to have acted like those Jews who, when Christianity began to be first preached, scattered abroad false reports of the Gospel, such as that Christians offered up an infant in sacrifice, and partook of its flesh; and again, that the professors of Christianity, wishing to do the 'works of darkness,' used to extinguish the lights (in their meetings), and each one to have sexual intercourse with any woman whom he chanced to meet. These calumnies have long exercised, although unreasonably, an influence over the minds of very many, leading those who are aliens to the Gospel to believe that Christians are men of such a character; and even at the present day they mislead some, and prevent them from entering even into the simple intercourse of conversation with those who are Christians. 6.28. With some such object as this in view does Celsus seem to have been actuated, when he alleged that Christians term the Creator an accursed divinity; in order that he who believes these charges of his against us, should, if possible, arise and exterminate the Christians as the most impious of mankind. Confusing, moreover, things that are distinct, he states also the reason why the God of the Mosaic cosmogony is termed accursed, asserting that such is his character, and worthy of execration in the opinion of those who so regard him, inasmuch as he pronounced a curse upon the serpent, who introduced the first human beings to the knowledge of good and evil. Now he ought to have known that those who have espoused the cause of the serpent, because he gave good advice to the first human beings, and who go far beyond the Titans and Giants of fable, and are on this account called Ophites, are so far from being Christians, that they bring accusations against Jesus to as great a degree as Celsus himself; and they do not admit any one into their assembly until he has uttered maledictions against Jesus. See, then, how irrational is the procedure of Celsus, who, in his discourse against the Christians, represents as such those who will not even listen to the name of Jesus, or omit even that He was a wise man, or a person of virtuous character! What, then, could evince greater folly or madness, not only on the part of those who wish to derive their name from the serpent as the author of good, but also on the part of Celsus, who thinks that the accusations with which the Ophites are charged, are chargeable also against the Christians! Long ago, indeed, that Greek philosopher who preferred a state of poverty, and who exhibited the pattern of a happy life, showing that he was not excluded from happiness although he was possessed of nothing, termed himself a Cynic; while these impious wretches, as not being human beings, whose enemy the serpent is, but as being serpents, pride themselves upon being called Ophites from the serpent, which is an animal most hostile to and greatly dreaded by man, and boast of one Euphrates as the introducer of these unhallowed opinions. 6.30. He next returns to the subject of the Seven ruling Demons, whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, that in the diagram, which on their account we procured a sight of, the same order was laid down as that which Celsus has given. Celsus says that the goat was shaped like a lion, not mentioning the name given him by those who are truly the most impious of individuals; whereas we discovered that He who is honoured in holy Scripture as the angel of the Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus says that the second in order is a bull; whereas the diagram which we possessed made him to be Suriel, the bull-like. Further, Celsus termed the third an amphibious sort of animal, and one that hissed frightfully; while the diagram described the third as Raphael, the serpent-like. Moreover, Celsus asserted that the fourth had the form of an eagle; the diagram representing him as Gabriel, the eagle-like. Again, the fifth, according to Celsus, had the countece of a bear; and this, according to the diagram, was Thauthabaoth, the bear-like. Celsus continues his account, that the sixth was described as having the face of a dog; and him the diagram called Erataoth. The seventh, he adds, had the countece of an ass, and was named Thaphabaoth or Onoel; whereas we discovered that in the diagram he is called Onoel, or Thartharaoth, being somewhat asinine in appearance. We have thought it proper to be exact in stating these matters, that we might not appear to be ignorant of those things which Celsus professed to know, but that we Christians, knowing them better than he, may demonstrate that these are not the words of Christians, but of those who are altogether alienated from salvation, and who neither acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God. 6.31. Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the fence of wickedness, - gates which are subjected to the world of ruling spirits. (The following, then, is the manner in which they proceed): I salute the one-formed king, the bond of blindness, complete oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me. They say also that the beginnings of the Ogdoad are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: You, O first and seventh, who art born to command with confidence, you, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which you closed against your kingdom, I pass again in freedom through your realm. Let grace be with me; yea, O father, let it be with me. They say, moreover, that the star Ph non is in sympathy with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: You, O second Iao, who shines by night, who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now my own beard as symbol, I am ready to pass through your realm, having strengthened him who is born of you by the living word. Grace be with me; father, let it be with me. They next come to Sabaoth, to whom they think the following should be addressed: O governor of the fifth realm, powerful Sabaoth, defender of the law of your creatures, who are liberated by your grace through the help of a more powerful Pentad, admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me. And after Sabaoth they come to Astaph us, to whom they believe the following prayer should be offered: O Astaph us, ruler of the third gate, overseer of the first principle of water, look upon me as one of your initiated, admit me who am purified with the spirit of a virgin, you who sees the essence of the world. Let grace be with me, O father, let grace be with me. After him comes Alo us, who is to be thus addressed: O Alo us, governor of the second gate, let me pass, seeing I bring to you the symbol of your mother, a grace which is hidden by the powers of the realms. Let grace be with me, O father, let it be with me. And last of all they name Hor us, and think that the following prayer ought to be offered to him: You who fearlessly leaped over the rampart of fire, O Hor us, who obtained the government of the first gate, let me pass, seeing you behold the symbol of your own power, sculptured on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me. 6.32. The supposed great learning of Celsus, which is composed, however, rather of curious trifles and silly talk than anything else, has made us touch upon these topics, from a wish to show to every one who peruses his treatise and our reply, that we have no lack of information on those subjects, from which he takes occasion to calumniate the Christians, who neither are acquainted with, nor concern themselves about, such matters. For we, too, desired both to learn and set forth these things, in order that sorcerers might not, under pretext of knowing more than we, delude those who are easily carried away by the glitter of names. And I could have given many more illustrations to show that we are acquainted with the opinions of these deluders, and that we disown them, as being alien to ours, and impious, and not in harmony with the doctrines of true Christians, of which we are ready to make confession even to the death. It must be noticed, too, that those who have drawn up this array of fictions, have, from neither understanding magic, nor discriminating the meaning of holy Scripture, thrown everything into confusion; seeing that they have borrowed from magic the names of Ialdabaoth, and Astaph us, and Hor us, and from the Hebrew Scriptures him who is termed in Hebrew Iao or Jah, and Sabaoth, and Adon us, and Elo us. Now the names taken from the Scriptures are names of one and the same God; which, not being understood by the enemies of God, as even themselves acknowledge, led to their imagining that Iao was a different God, and Sabaoth another, and Adon us, whom the Scriptures term Adonai, a third besides, and that Elo us, whom the prophets name in Hebrew Eloi, was also different 6.33. Celsus next relates other fables, to the effect that certain persons return to the shapes of the archontics, so that some are called lions, others bulls, others dragons, or eagles, or bears, or dogs. We found also in the diagram which we possessed, and which Celsus called the square pattern, the statements made by these unhappy beings concerning the gates of Paradise. The flaming sword was depicted as the diameter of a flaming circle, and as if mounting guard over the tree of knowledge and of life. Celsus, however, either would not or could not repeat the harangues which, according to the fables of these impious individuals, are represented as spoken at each of the gates by those who pass through them; but this we have done in order to show to Celsus and those who read his treatise, that we know the depth of these unhallowed mysteries, and that they are far removed from the worship which Christians offer up to God. 7.10. But if he were dealing honestly in his accusations, he ought to have given the exact terms of the prophecies, whether those in which the speaker is introduced as claiming to be God Almighty, or those in which the Son of God speaks, or finally those under the name of the Holy Spirit. For thus he might have endeavoured to overthrow these assertions, and have shown that there was no divine inspiration in those words which urged men to forsake their sins, which condemned the past and foretold the future. For the prophecies were recorded and preserved by men living at the time, that those who came after might read and admire them as the oracles of God, and that they might profit not only by the warnings and admonitions, but also by the predictions, which, being shown by events to have proceeded from the Spirit of God, bind men to the practice of piety as set forth in the law and the prophets. The prophets have therefore, as God commanded them, declared with all plainness those things which it was desirable that the hearers should understand at once for the regulation of their conduct; while in regard to deeper and more mysterious subjects, which lay beyond the reach of the common understanding, they set them forth in the form of enigmas and allegories, or of what are called dark sayings, parables, or similitudes. And this plan they have followed, that those who are ready to shun no labour and spare no pains in their endeavours after truth and virtue might search into their meaning, and having found it, might apply it as reason requires. But Celsus, ever vigorous in his denunciations, as though he were angry at his inability to understand the language of the prophets, scoffs at them thus: To these grand promises are added strange, fanatical, and quite unintelligible words, of which no rational person can find the meaning; for so dark are they as to have no meaning at all; but they give occasion to every fool or impostor to apply them so as to suit his own purposes. This statement of Celsus seems ingeniously designed to dissuade readers from attempting any inquiry or careful search into their meaning. And in this he is not unlike certain persons, who said to a man whom a prophet had visited to announce future events, Wherefore came this mad fellow to you? 7.20. Celsus adds, that it was foretold to the Jews, that if they did not obey the law, they would be treated in the same way as they treated their enemies; and then he quotes from the teaching of Christ some precepts which he considers contrary to those of the law, and uses that as an argument against us. But before proceeding to this point, we must speak of that which precedes. We hold, then, that the law has a twofold sense,- the one literal, the other spiritual, - as has been shown by some before us. of the first or literal sense it is said, not by us, but by God, speaking in one of the prophets, that the statutes are not good, and the judgments not good; whereas, taken in a spiritual sense, the same prophet makes God say that His statutes are good, and His judgments good. Yet evidently the prophet is not saying things which are contradictory of each other. Paul in like manner says, that the letter kills, and the spirit gives life, meaning by the letter the literal sense, and by the spirit the spiritual sense of Scripture. We may therefore find in Paul, as well as in the prophet, apparent contradictions. Indeed, if Ezekiel says in one place, I gave them commandments which were not good, and judgments whereby they should not live, and in another, I gave them good commandments and judgments, which if a man shall do, he shall live by them, Paul in like manner, when he wishes to disparage the law taken literally, says, If the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countece, which glory was to be done away; how shall not the ministration of the Spirit be rather glorious? But when in another place he wishes to praise and recommend the law, he calls it spiritual, and says, We know that the law is spiritual; and, Wherefore the law is holy, and the commandment holy, and just, and good.

381. Origen, Commentary On Matthew, 10.17, 26, pp.206-7), verses 36-9 (Rufinus transl.; GCS 11, 11.8, 10.18, 11.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 330

10.17. And the saying, Whence has this man this wisdom, Matthew 13:54 indicates clearly that there was a great and surpassing wisdom in the words of Jesus worthy of the saying, lo, a greater than Solomon is here. Matthew 12:42 And He was wont to do greater miracles than those wrought through Elijah and Elisha, and at a still earlier date through Moses and Joshua the Son of Nun. And they spoke, wondering, (not knowing that He was the son of a virgin, or not believing it even if it was told to them, but supposing that He was the son of Joseph the carpenter,) is not this the carpenter's son? Matthew 13:55 And depreciating the whole of what appeared to be His nearest kindred, they said, Is not His mother called Mary? And His brethren, James and Joseph and Simon and Judas? And His sisters, are they not all with us? Matthew 13:55-56 They thought, then, that He was the son of Joseph and Mary. But some say, basing it on a tradition in the Gospel according to Peter, as it is entitled, or The Book of James, that the brethren of Jesus were sons of Joseph by a former wife, whom he married before Mary. Now those who say so wish to preserve the honour of Mary in virginity to the end, so that that body of hers which was appointed to minister to the Word which said, The Holy Ghost shall come upon you, and the power of the Most High shall overshadow you, Luke 1:35 might not know intercourse with a man after that the Holy Ghost came into her and the power from on high overshadowed her. And I think it in harmony with reason that Jesus was the first-fruit among men of the purity which consists in chastity, and Mary among women; for it were not pious to ascribe to any other than to her the first-fruit of virginity. And James is he whom Paul says in the Epistle to the Galatians that he saw, But other of the Apostles saw I none, save James the Lord's brother. Galatians 1:19 And to so great a reputation among the people for righteousness did this James rise, that Flavius Josephus, who wrote the Antiquities of the Jews in twenty books, when wishing to exhibit the cause why the people suffered so great misfortunes that even the temple was razed to the ground, said, that these things happened to them in accordance with the wrath of God in consequence of the things which they had dared to do against James the brother of Jesus who is called Christ. And the wonderful thing is, that, though he did not accept Jesus as Christ, he yet gave testimony that the righteousness of James was so great; and he says that the people thought that they had suffered these things because of James. And Jude, who wrote a letter of few lines, it is true, but filled with the healthful words of heavenly grace, said in the preface, Jude, the servant of Jesus Christ and the brother of James. Jude 1 With regard to Joseph and Simon we have nothing to tell; but the saying, And His sisters are they not all with us, Matthew 13:56 seems to me to signify something of this nature - they mind our things, not those of Jesus, and have no unusual portion of surpassing wisdom as Jesus has. And perhaps by these things is indicated a new doubt concerning Him, that Jesus was not a man but something diviner, inasmuch as He was, as they supposed, the son of Joseph and Mary, and the brother of four, and of the others - the women- as well, and yet had nothing like to any one of His kindred, and had not from education and teaching come to such a height of wisdom and power. For they also say elsewhere, How knows this man letters having never learned? John 7:15 which is similar to what is here said. Only, though they say these things and are so perplexed and astonished, they did not believe, but were offended in Him; as if they had been mastered in the eyes of their mind by the powers which, in the time of the passion, He was about to lead in triumph on the cross.

382. Athanasius, Life of Anthony, 5 (PG 26.845 C-849 A), 23 (PG 26.877 A), 55, 80, 76, 77, 75, 74, 73, 72, 78, 79 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348

383. Porphyry, Life of Plotinus, 14.10-14.18 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom •john the apostle, Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 269; Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 300

16. Many Christians of this period--amongst them sectaries who had abandoned the old philosophy, men of the schools of Adelphius and Aquilinus--had possessed themselves of works by Alexander of Libya, by Philocomus, by Demostratus, and bby Lydus, and exhibited also Revelations bearing the names of Zoroaster, Zostrianus, Nicotheus, Allogenes, Mesus, and others of that order. Thus they fooled many, themselves fooled first; Plato, according to them, had failed to penetrate into the depth of Intellectual Being. Plotinus fequently attacked their position at the Conferences and finally wrote the treatise which I have headed Against the Gnostics: he left to us of the circle the task of examining what he himself passed over. Amelius proceeded as far as a fortieth treatise in refutation of the book of Zostrianus: I myself have shown on many counts that the Zoroastrian volume is spurious and modern, concocted by the sectaries in order to pretend that the doctrines they had embraced were those of the ancient sage.

384. Pseudo-Cyprian, De Spectaculis Liber, 4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john chrysostom Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 233

385. Origen, Commentary On Romans, 5.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •by john the baptist, extreme Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1220, 1221

386. Origen, Homilies On Numbers, 6.1, 27.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •john (apostle) •john chrysostom Found in books: Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 122; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 45

387. John Chrysostom, Homilies On 1 Corinthians, 12.7, 12.13-12.14, 18.5-18.6, 24.3-24.5, 61.115.42-61.115.43 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cairns et al, Emotions through Time: From Antiquity to Byzantium 197; Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 180; Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 309; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 204, 205

388. John Chrysostom, Homilies On Matthew, 4.6, 70.2, 62.1, 1.3, 1.6, 2.3, 4.2, 4, 2.4, 1.7, 19.9, 82.2, 3, 17.7, pg 14.57.222b-d (pg), 51, "60.2", 57.201, 57.200, 57.236.38-238.12, 4.17, 4.18, 4.19 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 64, 94

389. John Chrysostom, Homilies On Philemon, preface, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 45, 46, 47

390. Augustine, Confessions, 6.2.2, 9.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 209; Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 183, 188

9.8. 17. You, who makest men to dwell of one mind in a house, associated with us Evodius also, a young man of our city, who, when serving as an agent for Public Affairs, was converted unto You and baptized prior to us; and relinquishing his secular service, prepared himself for Yours. We were together, and together were we about to dwell with a holy purpose. We sought for some place where we might be most useful in our service to You, and were going back together to Africa. And when we were at the Tiberine Ostia my mother died. Much I omit, having much to hasten. Receive my confessions and thanksgivings, O my God, for innumerable things concerning which I am silent. But I will not omit anything that my soul has brought forth as to that Your handmaid who brought me forth - in her flesh, that I might be born to this temporal light, and in her heart, that I might be born to life eternal. I will speak not of her gifts, but Yours in her; for she neither made herself nor educated herself. You created her, nor did her father nor her mother know what a being was to proceed from them. And it was the rod of Your Christ, the discipline of Your only Son, that trained her in Your fear, in the house of one of Your faithful ones, who was a sound member of Your Church. Yet this good discipline did she not so much attribute to the diligence of her mother, as that of a certain decrepid maid-servant, who had carried about her father when an infant, as little ones are wont to be carried on the backs of elder girls. For which reason, and on account of her extreme age and very good character, was she much respected by the heads of that Christian house. Whence also was committed to her the care of her master's daughters, which she with diligence performed, and was earnest in restraining them when necessary, with a holy severity, and instructing them with a sober sagacity. For, excepting at the hours in which they were very temperately fed at their parents' table, she used not to permit them, though parched with thirst, to drink even water; thereby taking precautions against an evil custom, and adding the wholesome advice, You drink water only because you have not control of wine; but when you have come to be married, and made mistresses of storeroom and cellar, you will despise water, but the habit of drinking will remain. By this method of instruction, and power of command, she restrained the longing of their tender age, and regulated the very thirst of the girls to such a becoming limit, as that what was not seemly they did not long for. 18. And yet - as Your handmaid related to me, her son - there had stolen upon her a love of wine. For when she, as being a sober maiden, was as usual bidden by her parents to draw wine from the cask, the vessel being held under the opening, before she poured the wine into the bottle, she would wet the tips of her lips with a little, for more than that her inclination refused. For this she did not from any craving for drink, but out of the overflowing buoyancy of her time of life, which bubbles up with sportiveness, and is, in youthful spirits, wont to be repressed by the gravity of elders. And so unto that little, adding daily littles (for he that despises small things shall fall little by little), she contracted such a habit as, to drink off eagerly her little cup nearly full of wine. Where, then, was the sagacious old woman with her earnest restraint? Could anything prevail against a secret disease if Your medicine, O Lord, did not watch over us? Father, mother, and nurturers absent, Thou present, who hast created, who callest, who also by those who are set over us work some good for the salvation of our souls, what did Thou do at that time, O my God? How did You heal her? How did You make her whole? Did You not out of another woman's soul evoke a hard and bitter insult, as a surgeon's knife from Your secret store, and with one thrust remove all that putrefaction? For the maidservant who used to accompany her to the cellar, falling out, as it happens, with her little mistress, when she was alone with her, cast in her teeth this vice, with very bitter insult, calling her a wine-bibber. Stung by this taunt, she perceived her foulness, and immediately condemned and renounced it. Even as friends by their flattery pervert, so do enemies by their taunts often correct us. Yet You render not unto them what You do by them, but what was proposed by them. For she, being angry, desired to irritate her young mistress, not to cure her; and did it in secret, either because the time and place of the dispute found them thus, or perhaps lest she herself should be exposed to danger for disclosing it so late. But You, Lord, Governor of heavenly and earthly things, who convertest to Your purposes the deepest torrents, and disposest the turbulent current of the ages, healest one soul by the unsoundness of another; lest any man, when he remarks this, should attribute it unto his own power if another, whom he wishes to be reformed, is so through a word of his.

391. John Chrysostom, Homilies On John, 1.2-1.3, 1.14, 2.5, 2.11, 3.1-3.2, 3.5, 4.1, 11.1, 12.1, 13.1, 14.3, 17.4, 19.3, 21.3, 22.1, 23.1-23.2, 24.1-24.3, 25.1, 25.3, 26.2-26.3, 27.1, 28.2-28.4, 29.2-29.3, 30.2, 31.1, 32.2-32.3, 33.1-33.2, 34.1, 34.3, 35.1-35.2, 37.1-37.3, 38.1, 38.4-38.5, 39.1, 40.3-40.4, 41.2, 44.1, 45.1, 45.3, 47.2-47.5, 48.1-48.3, 49.1, 49.3, 50.2-50.3, 51.3, 52.4, 54.1, 54.3, 55.3, 58.5, 59.3, 60.1, 60.5-60.6, 61.1, 61.6, 62.5, 64.1, 64.4, 65.1, 66.1, 68.3, 69.1, 69.3, 70.2, 71.3, 74.1-74.2, 76.3, 77.5, 80.1, 81.3, 82.4, 87.1-87.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 101, 103, 105, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 149, 150, 152; Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 226; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 94

392. John Chrysostom, Homilies On 1 Thessalonians, 3.3. (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 203

393. Augustine, Contra Felicem, a b c d\n0 "1.3" "1.3" "1 3" (4th cent. CE - 5th cent. CE) Tagged with subjects: •john and johannine corpus, augustine’s commentaries, overview Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 140

394. Julian (Emperor), Helios, 130c-31a (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom, john, gospel of Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 172

395. Julian (Emperor), Ad Heraclium Cynicum, 196c (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom, homily on st babylas Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 196

396. Augustine, Reply To Faustus, 3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom, biblical exegesis Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 72

397. Shenoute, I Am Amazed, 819, 818 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 98

398. Petrus Chrysologus, Sermones, a b c d\n0 155.5 155.5 155 5\n1 155.6 155.6 155 6\n2 155.4 155.4 155 4\n3 155.3 155.3 155 3\n4 155.2 155.2 155 2\n5 155.1 155.1 155 1\n6 "178.2" "178.2" "178 2" (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 182, 183

399. Shenoute, Canons, 465, 538, 464 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 244

400. John Chrysostom, Letters, 8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 311

401. Augustine, Contra Academicos, 1.1.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: O'Daly, Augustine's City of God: A Reader's Guide (2nd edn) (2020) 7

402. John Chrysostom, In Illud: Utinam Sustineretis Modicum, 1.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 2

403. John Chrysostomin Illud, In Illud Utinam Sustineretis Modicum, 1.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 2

404. John Chrysostomin Illud, In Illud Utinam Sustineretis Modicum, 1.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Nasrallah, Archaeology and the Letters of Paul (2019) 2

405. John Chrysostom, In Illud: Vidi Dominum (Homiliae 16), 1.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •chrysostom, john Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 337

406. John Chrysostomin Illud, In Illud Vidi Dominum (Homiliae 16), 1.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •chrysostom, john Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 337

407. Paulinus of Nola, Carmina, 27.555-27.557 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 188

408. Paulinus of Nola, Letters, 13.10 (CSEL 29.1), 18, 25.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394

409. Anon., Apophthegmata Patrum, Pistus, 10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 209

410. John Chrysostomin Illud, In Illud Vidi Dominum (Homiliae 16), 1.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •chrysostom, john Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 337

411. John Chrysostom, In Principium Actorum (Homiliae 14), 3.54, 11.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 195, 196

412. Augustine, Contra Duas Epistolas Pelagianorum, 3.9.25 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Karfíková, Grace and the Will According to Augustine (2012) 312

413. Augustine, Contra Epistolam Parmeniani, 1.8.13-1.9.15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 45

414. Gregory of Nazianzus, Orations, a b c d\n0 2.100 2.100 2 100\n1 32.13 32.13 32 13\n2 15.1 15.1 15 1\n3 15.8 15.8 15 8\n4 38.6 38.6 38 6\n5 38 38 38 None\n6 38.9 38.9 38 9\n7 38.11 38.11 38 11\n8 38.13 38.13 38 13\n9 42.24 42.24 42 24\n10 40.17 40.17 40 17\n11 4.21 4.21 4 21\n12 "4.3" "4.3" "4 3"\n13 4.22 4.22 4 22\n14 21.15 21.15 21 15\n15 30.2 30.2 30 2\n16 30.5 30.5 30 5\n17 30.14 30.14 30 14\n18 30.20 30.20 30 20 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 209

415. Theodore of Mopsuestia, Homiliae Catecheticae, 12-13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 100

416. Palladius of Aspuna, Dialogue On The Life of John Chrysostom, 9.177-9.207 (4th cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 115; Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 47; Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 45

417. John Chrysostom, Letters, 8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 311

418. John Chrysostom, Homilies On Genesis, 1.6, 4.4, 7.12, 14.1, 26.5, 33.1, 35.3, 39.3, 43.25, 56.10, 56.23, 61.16 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Del Lucchese, Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture (2019) 178; Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 340; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 93, 94; Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 45, 146

419. John Chrysostom, De Eleemosyna, 6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 167

420. John Chrysostom, De Diabolo Tentatore (Homiliae 13), 3.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 200

421. John Chrysostom, De Baptismo Christi, 1.8, 3.1, 3.2.26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 89, 100

422. John Chrysostom, Commentarius In Job, 2.4-2.6, 4.3, 8.5.935, 8.7.937-8.7.938, 8.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •chrysostom, john, •chrysostom, john •john chrysostom Found in books: Brooten, Women Leaders in the Ancient Synagogue (1982) 147; Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 15; Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 25

423. John Chrysostom, Adversus Oppugnatores Vitae Monasticae (Lib. 13), a b c d\n0 "3.14" "3.14" "3 14" (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 207

424. John Chrysostom, Against The Jews, 1.6, 2.3.5, 2.3.4, 2.3.3, 2.3.6, 123v2.b-a, 1.3, 8.4, 2.2, 1.5, 4.7, 2.3, 1.4, 1.7, 1.3.3, 136, 135, 6.6, 1.3.5, 1.3.4, 1.4.2, 3.2, 1.2.5-7.5.11 (…), 1.1.1, 1.1.1-8.6.11 (…), 1.1.6, 3.3.5, 1.5.1, 1.6.6, 8.8.5, 8.8.6, 1.2.7, 1.3.2, 1.2.4, 7.1.5, 7.1.4, 4.4.5, 1.6.7, 7.2.4, 1, 8.8.9, 3.1, 1.6.3, 1.2.3, 1.2.1, 56.264, 7.3, 7.1, 1.1, 8.5, 8.6, 8.7, 8.8, "i102", "1.6", "1.3", "8.7", "8.3", "8.5", "8.1", "4.1", "1.1", 6.7, 9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 172; Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 20; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 202

425. John Chrysostom, Ad Stagirium A Daemone Vexatum (Lib. 13), 9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom, letter to stageirios Found in books: Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 101

426. John Chrysostom, Ad Populum Antiochenum (Homiliae 121), 2.5, 19.14, 11, 17.5, 17.3, 21.16, 19.3, 49.135.48, 2.1, 49.36, 2.1 (pg 49.33.38-35.1), 49.135.49, 49.135.50, 49.141.14, 49.137.43-138.12, 49.139.45, 49.139.46, 49.141.4, 49.141.5, 49.139.44, 49.139.43, 49.141.6, 49.139.41, 49.139.40, 49.139.39, 49.141.7, 49.141.8, 49.141.9, 49.141.10, 49.141.11, 49.141.12, 49.141.13, 49.139.38, 49.139.42 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 357, 360

427. John Chrysostom, Ad Illuminandos Catecheses 12 (Series Prima Et Secunda), a b c d\n0 "4.12" "4.12" "4 12"\n1 4.30 4.30 4 30 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bannert and Roukema, Nonnus of Panopolis in Context II: Poetry, Religion, and Society (2014) 237

428. Socrates Scholasticus, Ecclesiastical History, a b c d\n0 7.41 7.41 7 41\n1 7.43 7.43 7 43\n2 6.22 6.22 6 22\n3 7.12 7.12 7 12\n4 7.13 7.13 7 13\n.. ... ... .. ..\n102 4.25.2 4.25.2 4 25\n103 4.26.6 4.26.6 4 26\n104 4.25.5 4.25.5 4 25\n105 6.3.1 6.3.1 6 3\n106 6.3.4 6.3.4 6 3\n\n[107 rows x 4 columns] (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan nan

429. Prudentius, Hamartigenia, 874-878, 905-909, 911-914, 910 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hardie, Selected Papers on Ancient Literature and its Reception (2023) 261, 262

430. Pseudo Clementine Literature, Recognitions, 1.27-1.71, 1.40.4, 1.65.4, 12.28 (4th cent. CE - 5th cent. CE) Tagged with subjects: •by john the baptist, effects of •john the apostle, gospel in hebrew •chrysostom, john •john the baptist, Found in books: Crabb, Luke/Acts and the End of History (2020) 199; Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 245; Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 297; Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 141

1.27. In the beginning, when God had made the heaven and the earth, Genesis 1:1 as one house, the shadow which was cast by the mundane bodies involved in darkness those things which were enclosed in it. But when the will of God had introduced light, that darkness which had been caused by the shadows of bodies was straightway dispelled: then at length light is appointed for the day, darkness for the night. And now the water which was within the world, in the middle space of that first heaven and earth, congealed as if with frost, and solid as crystal, is distended, and the middle spaces of the heaven and earth are separated as by a firmament of this sort; and that firmament the Creator called heaven, so called by the name of that previously made: and so He divided into two portions that fabric of the universe, although it was but one house. The reason of the division was this, that the upper portion might afford a dwelling-place to angels, and the lower to men. After this, the place of the sea and the chaos which had been made received that portion of the water which remained below, by order of the eternal Will; and these flowing down to the sunk and hollow places, the dry land appeared; and the gatherings of the waters were made seas. And after this the earth, which had appeared, produced various species of herbs and shrubs. It gave forth fountains also, and rivers, not only in the plains, but on the mountains. And so all things were prepared, that men who were to dwell in it might have it in their power to use all these things according to their will, that is, either for good or evil. 1.28. After this He adorns that visible heaven with stars. He places in it also the sun and the moon, that the day might enjoy the light of the one, the night that of the other; and that at the same time they might be for an indication of things past, present, and future. For they were made for signs of seasons and of days, which, although they are seen indeed by all, are understood only by the learned and intelligent. And when, after this, He had ordered living creatures to be produced from the earth and the waters, He made Paradise, which also He named a place of delights. But after all these things He made man, on whose account He had prepared all things, whose internal species is older, and for whose sake all things that are were made, given up to his service, and assigned to the uses of his habitation. 1.29. All things therefore being completed which are in heaven, and in earth, and in the waters, and the human race also having multiplied, in the eighth generation, righteous men, who had lived the life of angels, being allured by the beauty of women, fell into promiscuous and illicit connections with these; and thenceforth acting in all things without discretion, and disorderly, they changed the state of human affairs and the divinely prescribed order of life, so that either by persuasion or force they compelled all men to sin against God their Creator. In the ninth generation are born the giants, so called from of old, not dragon-footed, as the fables of the Greeks relate, but men of immense bodies, whose bones, of enormous size, are still shown in some places for confirmation. But against these the righteous providence of God brought a flood upon the world, that the earth might be purified from their pollution, and every place might be turned into a sea by the destruction of the wicked. Yet there was then found one righteous man, by name Noah, who, being delivered in an ark with his three sons and their wives, became the colonizer of the world after the subsiding of the waters, with those animals and seeds which he had shut up with him. 1.30. In the twelfth generation, when God had blessed men, and they had begun to multiply, Genesis 9:1 they received a commandment that they should not taste blood, for on account of this also the deluge had been sent. In the thirteenth generation, when the second of Noah's three sons had done an injury to his father, and had been cursed by him, he brought the condition of slavery upon his posterity. His elder brother meantime obtained the lot of a dwelling-place in the middle region of the world, in which is the country of Jud a; the younger obtained the eastern quarter, and he the western. In the fourteenth generation one of the cursed progeny first erected an altar to demons, for the purpose of magical arts, and offered there bloody sacrifices. In the fifteenth generation, for the first time, men set up an idol and worshipped it. Until that time the Hebrew language, which had been given by God to men, bore sole sway. In the sixteenth generation the sons of men migrated from the east, and, coming to the lands that had been assigned to their fathers, each one marked the place of his own allotment by his own name. In the seventeenth generation Nimrod I. reigned in Babylonia, and built a city, and thence migrated to the Persians, and taught them to worship fire. 1.31. In the eighteenth generation walled cities were built, armies were organized and armed, judges and laws were sanctioned, temples were built, and the princes of nations were adored as gods. In the nineteenth generation the descendants of him who had been cursed after the flood, going beyond their proper bounds which they had obtained by lot in the western regions, drove into the eastern lands those who had obtained the middle portion of the world, and pursued them as far as Persia, while themselves violently took possession of the country from which they expelled them. In the twentieth generation a son for the first time died before his father, Genesis 11:28 on account of an incestuous crime. 1.32. In the twenty-first generation there was a certain wise man, of the race of those who were expelled, of the family of Noah's eldest son, by name Abraham, from whom our Hebrew nation is derived. When the whole world was again overspread with errors, and when for the hideousness of its crimes destruction was ready for it, this time not by water, but fire, and when already the scourge was hanging over the whole earth, beginning with Sodom, this man, by reason of his friendship with God, who was well pleased with him, obtained from God that the whole world should not equally perish. From the first this same man, being an astrologer, was able, from the account and order of the stars, to recognise the Creator, while all others were in error, and understood that all things are regulated by His providence. Whence also an angel, standing by him in a vision, instructed him more fully concerning those things which he was beginning to perceive. He showed him also what belonged to his race and posterity, and promised him that those districts should be restored rather than given to them. 1.33. Therefore Abraham, when he was desirous to learn the causes of things, and was intently pondering upon what had been told him, the true Prophet appeared to him, who alone knows the hearts and purpose of men, and disclosed to him all things which he desired. He taught him the knowledge of the Divinity; intimated the origin of the world, and likewise its end; showed him the immortality of the soul, and the manner of life which was pleasing to God; declared also the resurrection of the dead, the future judgment, the reward of the good, the punishment of the evil - all to be regulated by righteous judgment: and having given him all this information plainly and sufficiently, He departed again to the invisible abodes. But while Abraham was still in ignorance, as we said to you before, two sons were born to him, of whom the one was called Ismael, and the other Heliesdros. From the one are descended the barbarous nations, from the other the people of the Persians, some of whom have adopted the manner of living and the institutions of their neighbours, the Brachmans. Others settled in Arabia, of whose posterity some also have spread into Egypt. From them some of the Indians and of the Egyptians have learned to be circumcised, and to be of purer observance than others, although in process of time most of them have turned to impiety what was the proof and sign of purity. 1.34. Nevertheless, as he had got these two sons during the time while he still lived in ignorance of things, having received the knowledge of God, he asked of the Righteous One that he might merit to have offspring by Sarah, who was his lawful wife, though she was barren. She obtained a son. whom he named Isaac, from whom came Jacob, and from him the twelve patriarchs, and from these twelve seventy-two. These, when famine befell came into Egypt with all their family; and in the course of four hundred years, being multiplied by the blessing and promise of God, they were afflicted by the Egyptians. And when they were afflicted the true Prophet appeared to Moses, Exodus iii and struck the Egyptians with ten plagues, when they refused to let the Hebrew people depart from them, and return to their native land; and he brought the people of God out of Egypt. But those of the Egyptians who survived the plagues, being infected with the animosity of their king, pursued after the Hebrews. And when they had overtaken them at the sea-shore, and thought to destroy and exterminate them all, Moses, pouring out prayer to God, divided the sea into two parts, so that the water was held on the right hand and on the left as if it had been frozen, and the people of God passed as over a dry road; but the Egyptians who were pursuing them, rashly entering, were drowned. For when the last of the Hebrews came out, the last of the Egyptians went down into the sea; and straightway the waters of the sea, which by his command were held bound as with frost, were loosed by his command who had bound them, and recovering their natural freedom, inflicted punishment on the wicked nation. 1.35. After this, Moses, by the command of God, whose providence is over all, led out the people of the Hebrews into the wilderness; and, leaving the shortest road which leads from Egypt to Jud a, he led the people through long windings of the wilderness, that, by the discipline of forty years, the novelty of a changed manner of life might root out the evils which had clung to them by a long-continued familiarity with the customs of the Egyptians. Meantime they came to Mount Sinai, and thence the law was given to them with voices and sights from heaven, written in ten precepts, of which the first and greatest was that they should worship God Himself alone, and not make to themselves any appearance or form to worship. But when Moses had gone up to the mount, and was staying there forty days, the people, although they had seen Egypt struck with the ten plagues, and the sea parted and passed over by them on foot, manna also given to them from heaven for bread, and drink supplied to them out of the rock that followed 1 Corinthians 10:4 them, which kind of food was turned into whatever taste any one desired; and although, being placed under the torrid region of heaven, they were shaded by a cloud in the day-time, that they might not be scorched by the heat, and by night were enlightened by a pillar of fire, lest the horror of darkness should be added to the wasteness of the wilderness;- those very people, I say, when Moses stayed in the mount, made and worshipped a golden calf's head, after the fashion of Apis, whom they had seen worshipped in Egypt; and after so many and so great marvels which they had seen, were unable to cleanse and wash out from themselves the defilements of old habit. On this account, leaving the short road which leads from Egypt to Jud a, Moses conducted them by an immense circuit of the desert, if haply he might be able, as we mentioned before, to shake off the evils of old habit by the change of a new education. 1.36. When meantime Moses, that faithful and wise steward, perceived that the vice of sacrificing to idols had been deeply ingrained into the people from their association with the Egyptians, and that the root of this evil could not be extracted from them, he allowed them indeed to sacrifice, but permitted it to be done only to God, that by any means he might cut off one half of the deeply ingrained evil, leaving the other half to be corrected by another, and at a future time; by Him, namely, concerning whom he said himself, 'A prophet shall the Lord your God raise unto you, whom you shall hear even as myself, according to all things which He shall say to you. Whosoever shall not hear that prophet, his soul shall be cut off from his people. 1.37. In addition to these things, he also appointed a place in which alone it should be lawful to them to sacrifice to God. And all this was arranged with this view, that when the fitting time should come, and they should learn by means of the Prophet that God desires mercy and not sacrifice, they might see Him who should teach them that the place chosen of God, in which it was suitable that victims should be offered to God, is his Wisdom; and that on the other hand they might hear that this place, which seemed chosen for a time, often harassed as it had been by hostile invasions and plunderings, was at last to be wholly destroyed. And in order to impress this upon them, even before the coming of the true Prophet, who was to reject at once the sacrifices and the place, it was often plundered by enemies and burnt with fire, and the people carried into captivity among foreign nations, and then brought back when they betook themselves to the mercy of God; that by these things they might be taught that a people who offer sacrifices are driven away and delivered up into the hands of the enemy, but they who do mercy and righteousness are without sacrifices freed from captivity, and restored to their native land. But it fell out that very few understood this; for the greater number, though they could perceive and observe these things, yet were held by the irrational opinion of the vulgar: for right opinion with liberty is the prerogative of a few. 1.38. Moses, then, having arranged these things, and having set over the people one Auses to bring them to the land of their fathers, himself by the command of the living God went up to a certain mountain, and there died. Yet such was the manner of his death, that till this day no one has found his burial-place. When, therefore, the people reached their fathers' land, by the providence of God, at their first onset the inhabitants of wicked races are routed, and they enter upon their paternal inheritance, which was distributed among them by lot. For some time thereafter they were ruled not by kings, but judges, and remained in a somewhat peaceful condition. But when they sought for themselves tyrants rather than kings, then also with regal ambition they erected a temple in the place which had been appointed to them for prayer; and thus, through a succession of wicked kings, the people fell away to greater and still greater impiety. 1.39. But when the time began to draw near that what was wanting in the Mosaic institutions should be supplied, as we have said, and that the Prophet should appear, of whom he had foretold that He should warn them by the mercy of God to cease from sacrificing; lest haply they might suppose that on the cessation of sacrifice there was no remission of sins for them, He instituted baptism by water among them, in which they might be absolved from all their sins on the invocation of His name, and for the future, following a perfect life, might abide in immortality, being purified not by the blood of beasts, but by the purification of the Wisdom of God. Subsequently also an evident proof of this great mystery is supplied in the fact, that every one who, believing in this Prophet who had been foretold by Moses, is baptized in His name, shall be kept unhurt from the destruction of war which impends over the unbelieving nation, and the place itself; but that those who do not believe shall be made exiles from their place and kingdom, that even against their will they may understand and obey the will of God. 1.40. These things therefore having been fore-arranged, He who was expected comes, bringing signs and miracles as His credentials by which He should be made manifest. But not even so did the people believe, though they had been trained during so many ages to the belief of these things. And not only did they not believe, but they added blasphemy to unbelief, saying that He was a gluttonous man and a belly-slave, and that He was actuated by a demon, even He who had come for their salvation. To such an extent does wickedness prevail by the agency of evil ones; so that, but for the Wisdom of God assisting those who love the truth, almost all would have been involved in impious delusion. Therefore He chose us twelve, Matthew x the first who believed in Him, whom He named apostles; and afterwards other seventy-two most approved disciples, Luke x that, at least in this way recognising the pattern of Moses, Numbers 11:16 the multitude might believe that this is He of whom Moses foretold, the Prophet that was to come. Deuteronomy 18:15 1.41. But some one perhaps may say that it is possible for any one to imitate a number; but what shall we say of the signs and miracles which He wrought? For Moses had wrought miracles and cures in Egypt. He also of whom he foretold that He should rise up a prophet like himself, though He cured every sickness and infirmity among the people, wrought innumerable miracles, and preached eternal life, was hurried by wicked men to the cross; which deed was, however, by His power turned to good. In short, while He was suffering, all the world suffered with Him; for the sun was darkened, the mountains were torn asunder, the graves were opened, the veil of the temple was rent, as in lamentation for the destruction impending over the place. And yet, though all the world was moved, they themselves are not even now moved to the consideration of these so great things. 1.42. But inasmuch as it was necessary that the Gentiles should be called into the room of those who remained unbelieving, so that the number might be filled up which had been shown to Abraham, the preaching of the blessed kingdom of God is sent into all the world. On this account worldly spirits are disturbed, who always oppose those who are in quest of liberty, and who make use of the engines of error to destroy God's building; while those who press on to the glory of safety and liberty, being rendered braver by their resistance to these spirits, and by the toil of great struggles against them, attain the crown of safety not without the palm of victory. Meantime, when He had suffered, and darkness had overwhelmed the world from the sixth even to the ninth hour, Matthew 27:45 as soon as the sun shone out again, and things were returned to their usual course, even wicked men returned to themselves and their former practices, their fear having abated. For some of them, watching the place with all care, when they could not prevent His rising again, said that He was a magician; others pretended that he was stolen away. Matthew 28:13 1.43. Nevertheless, the truth everywhere prevailed; for, in proof that these things were done by divine power, we who had been very few became in the course of a few days, by the help of God, far more than they. So that the priests at one time were afraid, lest haply, by the providence of God, to their confusion, the whole of the people should come over to our faith. Therefore they often sent to us, and asked us to discourse to them concerning Jesus, whether He were the Prophet whom Moses foretold, who is the eternal Christ. John 12:34 For on this point only does there seem to be any difference between us who believe in Jesus, and the unbelieving Jews. But while they often made such requests to us, and we sought for a fitting opportunity, a week of years was completed from the passion of the Lord, the Church of the Lord which was constituted in Jerusalem was most plentifully multiplied and grew, being governed with most righteous ordices by James, who was ordained bishop in it by the Lord. 1.44. But when we twelve apostles, on the day of the passover, had come together with an immense multitude, and entered into the church of the brethren, each one of us, at the request of James, stated briefly, in the hearing of the people, what we had done in every place. While this was going on, Caiaphas, the high priest, sent priests to us, and asked us to come to him, that either we should prove to him that Jesus is the eternal Christ, or he to us that He is not, and that so all the people should agree upon the one faith or the other; and this he frequently entreated us to do. But we often put it off, always seeking for a more convenient time. Then I, Clement, answered to this: I think that this very question, whether He is the Christ, is of great importance for the establishment of the faith; otherwise the high priest would not so frequently ask that he might either learn or teach concerning the Christ. Then Peter: You have answered rightly, O Clement; for as no one can see without eyes, nor hear without ears, nor smell without nostrils, nor taste without a tongue, nor handle anything without hands, so it is impossible, without the true Prophet, to know what is pleasing to God. And I answered: I have already learned from your instruction that this true prophet is the Christ; but I should wish to learn what the Christ means, or why He is so called, that a matter of so great importance may not be vague and uncertain to me. 1.45. Then Peter began to instruct me in this manner: When God had made the world, as Lord of the universe, He appointed chiefs over the several creatures, over the trees even, and the mountains, and the fountains, and the rivers, and all things which He had made, as we have told you; for it were too long to mention them one by one. He set, therefore, an angel as chief over the angels, a spirit over the spirits, a star over the stars, a demon over the demons, a bird over the birds, a beast over the beasts, a serpent over the serpents, a fish over the fishes, a man over men, who is Christ Jesus. But He is called Christ by a certain excellent rite of religion; for as there are certain names common to kings, as Arsaces among the Persians, C sar among the Romans, Pharaoh among the Egyptians, so among the Jews a king is called Christ. And the reason of this appellation is this: Although indeed He was the Son of God, and the beginning of all things, He became man; Him first God anointed with oil which was taken from the wood of the tree of life: from that anointing therefore He is called Christ. Thence, moreover, He Himself also, according to the appointment of His Father, anoints with similar oil every one of the pious when they come to His kingdom, for their refreshment after their labours, as having got over the difficulties of the way; so that their light may shine, and being filled with the Holy Spirit, they may be endowed with immortality. But it occurs to me that I have sufficiently explained to you the whole nature of that branch from which that ointment is taken. 1.46. But now also I shall, by a very short representation, recall you to the recollection of all these things. In the present life, Aaron, the first high priest, was anointed with a composition of chrism, which was made after the pattern of that spiritual ointment of which we have spoken before. He was prince of the people, and as a king received first-fruits and tribute from the people, man by man; and having undertaken the office of judging the people, he judged of things clean and things unclean. But if any one else was anointed with the same ointment, as deriving virtue from it, he became either king, or prophet, or priest. If, then, this temporal grace, compounded by men, had such efficacy, consider now how potent was that ointment extracted by God from a branch of the tree of life, when that which was made by men could confer so excellent dignities among men. For what in the present age is more glorious than a prophet, more illustrious than a priest, more exalted than a king? 1.47. To this, I replied: I remember, Peter, that you told me of the first man that he was a prophet; but you did not say that he was anointed. If then there be no prophet without anointing, how could the first man be a prophet, since he was not anointed? Then Peter, smiling, said: If the first man prophesied, it is certain that he was also anointed. For although he who has recorded the law in his pages is silent as to his anointing, yet he has evidently left us to understand these things. For as, if he had said that he was anointed, it would not be doubted that he was also a prophet, although it were not written in the law; so, since it is certain that he was a prophet, it is in like manner certain that he was also anointed, because without anointing he could not be a prophet. But you should rather have said, If the chrism was compounded by Aaron, by the perfumer's art, how could the first man be anointed before Aaron's time, the arts of composition not yet having been discovered? Then I answered, Do not misunderstand me, Peter; for I do not speak of that compounded ointment and temporal oil, but of that simple and eternal ointment, which you told me was made by God, after whose likeness you say that that other was compounded by men. 1.48. Then Peter answered, with an appearance of indignation: What! Do you suppose, Clement, that all of us can know all things before the time? But not to be drawn aside now from our proposed discourse, we shall at another time, when your progress is more manifest, explain these things more distinctly. Then, however, a priest or a prophet, being anointed with the compounded ointment, putting fire to the altar of God, was held illustrious in all the world. But after Aaron, who was a priest, another is taken out of the waters. I do not speak of Moses, but of Him who, in the waters of baptism, was called by God His Son. Matthew 3:17 For it is Jesus who has put out, by the grace of baptism, that fire which the priest kindled for sins; for, from the time when He appeared, the chrism has ceased, by which the priesthood or the prophetic or the kingly office was conferred. 1.49. His coming, therefore, was predicted by Moses, who delivered the law of God to men; but by another also before him, as I have already informed you. He therefore intimated that He should come, humble indeed in His first coming, but glorious in His second. And the first, indeed, has been already accomplished; since He has come and taught, and He, the Judge of all, has been judged and slain. But at His second coming He shall come to judge, and shall indeed condemn the wicked, but shall take the pious into a share and association with Himself in His kingdom. Now the faith of His second coming depends upon His first. For the prophets- especially Jacob and Moses- spoke of the first, but some also of the second. But the excellency of prophecy is chiefly shown in this, that the prophets spoke not of things to come, according to the sequence of things; otherwise they might seem merely as wise men to have conjectured what the sequence of things pointed out. 1.50. But what I say is this: It was to be expected that Christ should be received by the Jews, to whom He came, and that they should believe in Him who was expected for the salvation of the people, according to the traditions of the fathers; but that the Gentiles should be averse to Him, since neither promise nor announcement concerning Him had been made to them, and indeed he had never been made known to them even by name. Yet the prophets, contrary to the order and sequence of things, said that He should be the expectation of the Gentiles, and not of the Jews. Genesis 49:10 And so it happened. For when He came, he was not at all acknowledged by those who seemed to expect Him, in consequence of the tradition of their ancestors; whereas those who had heard nothing at all of Him, both believe that He has come, and hope that he is to come. And thus in all things prophecy appears faithful, which said that He was the expectation of the Gentiles. The Jews, therefore, have erred concerning the first coming of the Lord; and on this point only there is disagreement between us and them. For they themselves know and expect that Christ shall come; but that he has come already in humility - even he who is called Jesus - they do not know. And this is a great confirmation of His coming, that all do not believe in Him. 1.51. Him, therefore, has God appointed in the end of the world; because it was impossible that the evils of men could be removed by any other, provided that the nature of the human race were to remain entire, i.e., the liberty of the will being preserved. This condition, therefore, being preserved inviolate, He came to invite to His kingdom all righteous ones, and those who have been desirous to please Him. For these He has prepared unspeakable good things, and the heavenly city Jerusalem, which shall shine above the brightness of the sun, for the habitation of the saints. But the unrighteous, and the wicked and those who have despised God, and have devoted the life given them to diverse wickednesses, and have given to the practice of evil the time which was given them for the work of righteousness He shall hand over to fitting and condign vengeance. But the rest of the things which shall then be done, it is neither in the power of angels nor of men to tell or to describe. This only it is enough for us to know, that God shall confer upon the good an eternal possession of good things. 1.52. When he had thus spoken, I answered: If those shall enjoy the kingdom of Christ, whom His coming shall find righteous, shall then those be wholly deprived of the kingdom who have died before His coming? Then Peter says: You compel me, O Clement, to touch upon things that are unspeakable. But so far as it is allowed to declare them, I shall not shrink from doing so. Know then that Christ, who was from the beginning, and always, was ever present with the pious, though secretly, through all their generations: especially with those who waited for Him, to whom He frequently appeared. But the time was not yet that there should be a resurrection of the bodies that were dissolved; but this seemed rather to be their reward from God, that whoever should be found righteous, should remain longer in the body; or, at least, as is clearly related in the writings of the law concerning a certain righteous man, that God translated him. Genesis 5:24 In like manner others were dealt with, who pleased His will, that, being translated to Paradise, they should be kept for the kingdom. But as to those who have not been able completely to fulfil the rule of righteousness, but have had some remts of evil in their flesh, their bodies are indeed dissolved, but their souls are kept in good and blessed abodes, that at the resurrection of the dead, when they shall recover their own bodies, purified even by the dissolution, they may obtain an eternal inheritance in proportion to their good deeds. And therefore blessed are all those who shall attain to the kingdom of Christ; for not only shall they escape the pains of hell, but shall also remain incorruptible, and shall be the first to see God the Father, and shall obtain the rank of honour among the first in the presence of God. 1.53. Wherefore there is not the least doubt concerning Christ; and all the unbelieving Jews are stirred up with boundless rage against us, fearing lest haply He against whom they have sinned should be He. And their fear grows all the greater, because they know that, as soon as they fixed Him on the cross, the whole world showed sympathy with Him; and that His body, although they guarded it with strict care, could nowhere be found; and that innumerable multitudes are attaching themselves to His faith. Whence they, together with the high priest Caiaphas, were compelled to send to us again and again, that an inquiry might be instituted concerning the truth of His name. And when they were constantly entreating that they might either learn or teach concerning Jesus, whether He were the Christ, it seemed good to us to go up into the temple, and in the presence of all the people to bear witness concerning Him, and at the same time to charge the Jews with many foolish things which they were doing. For the people was now divided into many parties, ever since the days of John the Baptist. 1.54. For when the rising of Christ was at hand for the abolition of sacrifices, and for the bestowal of the grace of baptism, the enemy, understanding from the predictions that the time was at hand, wrought various schisms among the people, that, if haply it might be possible to abolish the former sin, the latter fault might be incorrigible. The first schism, therefore, was that of those who were called Sadducees, which took their rise almost in the time of John. These, as more righteous than others, began to separate themselves from the assembly of the people, and to deny the resurrection of the dead, Matthew 22:23 and to assert that by an argument of infidelity, saying that it was unworthy that God should be worshipped, as it were, under the promise of a reward. The first author of this opinion was Dositheus; the second was Simon. Another schism is that of the Samaritans; for they deny the resurrection of the dead, and assert that God is not to be worshipped in Jerusalem, but on Mount Gerizim. They indeed rightly, from the predictions of Moses, expect the one true Prophet; but by the wickedness of Dositheus they were hindered from believing that Jesus is He whom they were expecting. The scribes also, and Pharisees, are led away into another schism; but these, being baptized by John, and holding the word of truth received from the tradition of Moses as the key of the kingdom of heaven, have hid it from the hearing of the people. Luke 11:52 Yea, some even of the disciples of John, who seemed to be great ones, have separated themselves from the people, and proclaimed their own master as the Christ. But all these schisms have been prepared, that by means of them the faith of Christ and baptism might be hindered. 1.55. However, as we were proceeding to say, when the high priest had often sent priests to ask us that we might discourse with one another concerning Jesus; when it seemed a fit opportunity, and it pleased all the Church, we went up to the temple, and, standing on the steps together with our faithful brethren, the people kept perfect silence; and first the high priest began to exhort the people that they should hear patiently and quietly, and at the same time witness and judge of those things that were to be spoken. Then, in the next place, exalting with many praises the rite or sacrifice which had been bestowed by God upon the human race for the remission of sins, he found fault with the baptism of our Jesus, as having been recently brought in in opposition to the sacrifices. But Matthew, meeting his propositions, showed clearly, that whosoever shall not obtain the baptism of Jesus shall not only be deprived of the kingdom of heaven, but shall not be without peril at the resurrection of the dead, even though he be fortified by the prerogative of a good life and an upright disposition. Having made these and such like statements, Matthew stopped. 1.56. But the party of the Sadducees, who deny the resurrection of the dead, were in a rage, so that one of them cried out from among the people, saying that those greatly err who think that the dead ever arise. In opposition to him, Andrew, my brother, answering, declared that it is not an error, but the surest matter of faith, that the dead rise, in accordance with the teaching of Him of whom Moses foretold that He should come the true Prophet. 'Or if,' says he, 'you do not think that this is He whom Moses foretold, let this first be inquired into, so that when this is clearly proved to be He, there may be no further doubt concerning the things which He taught.' These, and many such like things, Andrew proclaimed, and then stopped. 1.57. But a certain Samaritan, speaking against the people and against God, and asserting that neither are the dead to rise, nor is that worship of God to be maintained which is in Jerusalem, but that Mount Gerizim is to be reverenced, added also this in opposition to us, that our Jesus was not He whom Moses foretold as a Prophet to come into the world. Against him, and another who supported him in what he said, James and John, the sons of Zebedee, strove vigorously; and although they had a command not to enter into their cities, Matthew 10:5 nor to bring the word of preaching to them, yet, lest their discourse, unless it were confined, should hurt the faith of others, they replied so prudently and so powerfully, that they put them to perpetual silence. For James made an oration concerning the resurrection of the dead, with the approbation of all the people; while John showed that if they would abandon the error of Mount Gerizim, they should consequently acknowledge that Jesus was indeed He who, according to the prophecy of Moses, was expected to come; since, indeed, as Moses wrought signs and miracles, so also did Jesus. And there is no doubt but that the likeness of the signs proves Him to be that prophet of whom he said that He should come, 'like himself.' Having declared these things, and more to the same effect, they ceased. 1.58. And, behold, one of the scribes, shouting out from the midst of the people, says: 'The signs and miracles which your Jesus wrought, he wrought not as a prophet, but as a magician.' Him Philip eagerly encounters, showing that by this argument he accused Moses also. For when Moses wrought signs and miracles in Egypt, in like manner as Jesus also did in Jud a, it cannot be doubted that what was said of Jesus might as well be said of Moses. Having made these and such like protestations, Philip was silent. 1.59. Then a certain Pharisee, hearing this, chid Philip because he put Jesus on a level with Moses. To whom Bartholomew, answering, boldly declared that we do not only say that Jesus was equal to Moses, but that He was greater than he, because Moses was indeed a prophet, as Jesus was also, but that Moses was not the Christ, as Jesus was, and therefore He is doubtless greater who is both a prophet and the Christ, than he who is only a prophet. After following out this train of argument, he stopped. After him James the son of Alph us gave an address to the people, with the view of showing that we are not to believe in Jesus on the ground that the prophets foretold concerning Him, but rather that we are to believe the prophets, that they were really prophets, because the Christ bears testimony to them; for it is the presence and coming of Christ that show that they are truly prophets: for testimony must be borne by the superior to his inferiors, not by the inferiors to their superior. After these and many similar statements, James also was silent. After him Lebb us began vehemently to charge it upon the people that they did not believe in Jesus, who had done them so much good by teaching them the things that are of God, by comforting the afflicted, healing the sick, relieving the poor; yet for all these benefits their return had been hatred and death. When he had declared these and many more such things to the people, he ceased. 1.60. And, behold, one of the disciples of John asserted that John was the Christ, and not Jesus, inasmuch as Jesus Himself declared that John was greater than all men and all prophets. Matthew 11:9, 11 'If, then,' said he, 'he be greater than all, he must be held to be greater than Moses, and than Jesus himself. But if he be the greatest of all, then must he be the Christ.' To this Simon the Canaanite, answering, asserted that John was indeed greater than all the prophets, and all who are born of women, yet that he is not greater than the Son of man. Accordingly Jesus is also the Christ, whereas John is only a prophet: and there is as much difference between him and Jesus, as between the forerunner and Him whose forerunner he is; or as between Him who gives the law, and him who keeps the law. Having made these and similar statements, the Canaanite also was silent. After him Barnabas, who also is called Matthias, who was substituted as an apostle in the place of Judas, began to exhort the people that they should not regard Jesus with hatred, nor speak evil of Him. For it were far more proper, even for one who might be in ignorance or in doubt concerning Jesus, to love than to hate Him. For God has affixed a reward to love, a penalty to hatred. 'For the very fact,' said he, 'that He assumed a Jewish body, and was born among the Jews, how has not this incited us all to love Him?' When he had spoken this, and more to the same effect, he stopped. 1.61. Then Caiaphas attempted to impugn the doctrine of Jesus, saying that He spoke vain things, for He said that the poor are blessed; and promised earthly rewards; and placed the chief gift in an earthly inheritance; and promised that those who maintain righteousness shall be satisfied with meat and drink; and many things of this sort He is charged with teaching. Thomas, in reply, proves that his accusation is frivolous; showing that the prophets, in whom Caiaphas believes, taught these things much more, and did not show in what manner these things are to be, or how they are to be understood; whereas Jesus pointed out how they are to be taken. And when he had spoken these things, and others of like kind, Thomas also held his peace. 1.62. Therefore Caiaphas, again looking at me, and sometimes in the way of warning and sometimes in that of accusation, said that I ought for the future to refrain from preaching Christ Jesus, lest I should do it to my own destruction, and lest, being deceived myself, I should also deceive others. Then, moreover, he charged me with presumption, because, though I was unlearned, a fisherman, and a rustic, I dared to assume the office of a teacher. As he spoke these things, and many more of like kind, I said in reply, that I incurred less danger, if, as he said, this Jesus were not the Christ, because I received Him as a teacher of the law; but that he was in terrible danger if this be the very Christ, as assuredly He is: for I believe in Him who has appeared; but for whom else, who has never appeared, does he reserve his faith? But if I, an unlearned and uneducated man, as you say, a fisherman and a rustic, have more understanding than wise elders, this, said I, ought the more to strike terror into you. For if I disputed with any learning, and won over you wise and learned men, it would appear that I had acquired this power by long learning, and not by the grace of divine power; but now, when, as I have said, we unskilled men convince and overcome you wise men, who that has any sense does not perceive that this is not a work of human subtlety, but of divine will and gift? 1.63. Thus we argued and bore witness; and we who were unlearned men and fishermen, taught the priests concerning the one only God of heaven; the Sadducees, concerning the resurrection of the dead; the Samaritans, concerning the sacredness of Jerusalem (not that we entered into their cities, but disputed with them in public); the scribes and Pharisees, concerning the kingdom of heaven; the disciples of John, that they should not suffer John to be a stumbling-block to them; and all the people, that Jesus is the eternal Christ. At last, however, I warned them, that before we should go forth to the Gentiles, to preach to them the knowledge of God the Father, they should themselves be reconciled to God, receiving His Son; for I showed them that in no way else could they be saved, unless through the grace of the Holy Spirit they hasted to be washed with the baptism of threefold invocation, and received the Eucharist of Christ the Lord, whom alone they ought to believe concerning those things which He taught, that so they might merit to attain eternal salvation; but that otherwise it was utterly impossible for them to be reconciled to God, even if they should kindle a thousand altars and a thousand high altars to Him. 1.64. 'For we,' said I, 'have ascertained beyond doubt that God is much rather displeased with the sacrifices which you offer, the time of sacrifices having now passed away; and because ye will not acknowledge that the time for offering victims is now past, therefore the temple shall be destroyed, and the abomination of desolation shall stand in the holy place; and then the Gospel shall be preached to the Gentiles for a testimony against you, that your unbelief may be judged by their faith. For the whole world at different times suffers under various maladies, either spreading generally over all, or affecting specially. Therefore it needs a physician to visit it for its salvation. We therefore bear witness to you, and declare to you what has been hidden from every one of you. It is for you to consider what is for your advantage.' 1.65. When I had thus spoken, the whole multitude of the priests were in a rage, because I had foretold to them the overthrow of the temple. Which when Gamaliel, a chief of the people, saw - who was secretly our brother in the faith, but by our advice remained among them - because they were greatly enraged and moved with intense fury against us, he stood up, and said, Acts 5:35-39 'Be quiet for a little, O men of Israel, for you do not perceive the trial which hangs over you. Wherefore refrain from these men; and if what they are engaged in be of human counsel, it will soon come to an end; but if it be from God, why will you sin without cause, and prevail nothing? For who can overpower the will of God? Now therefore, since the day is declining towards evening, I shall myself dispute with these men tomorrow, in this same place, in your hearing, so that I may openly oppose and clearly confute every error.' By this speech of his their fury was to some extent checked, especially in the hope that next day we should be publicly convicted of error; and so he dismissed the people peacefully. 1.66. Now when we had come to our James, while we detailed to him all that had been said and done, we supped, and remained with him, spending the whole night in supplication to Almighty God, that the discourse of the approaching disputation might show the unquestionable truth of our faith. Therefore, on the following day, James the bishop went up to the temple with us, and with the whole church. There we found a great multitude, who had been waiting for us from the middle of the night. Therefore we took our stand in the same place as before, in order that, standing on an elevation, we might be seen by all the people. Then, when profound silence was obtained, Gamaliel, who, as we have said, was of our faith, but who by a dispensation remained among them, that if at any time they should attempt anything unjust or wicked against us, he might either check them by skillfully adopted counsel, or might warn us, that we might either be on our guard or might turn it aside;- he therefore, as if acting against us, first of all looking to James the bishop, addressed him in this manner:- 1.67. 'If I, Gamaliel, deem it no reproach either to my learning or to my old age to learn something from babes and unlearned ones, if haply there be anything which it is for profit or for safety to acquire (for he who lives reasonably knows that nothing is more precious than the soul), ought not this to be the object of love and desire to all, to learn what they do not know, and to teach what they have learned? For it is most certain that neither friendship, nor kindred, nor lofty power, ought to be more precious to men than truth. Therefore you, O brethren, if you know anything more, shrink not from laying it before the people of God who are present, and also before your brethren; while the whole people shall willingly and in perfect quietness hear what you say. For why should not the people do this, when they see even me equally with themselves willing to learn from you, if haply God has revealed something further to you? But if you in anything are deficient, be not ye ashamed in like manner to be taught by us, that God may fill up whatever is wanting on either side. But if any fear now agitates you on account of some of our people whose minds are prejudiced against you, and if through fear of their violence you dare not openly speak your sentiments, in order that I may deliver you from this fear, I openly swear to you by Almighty God, who lives for ever, that I will suffer no one to lay hands upon you. Since, then, you have all this people witnesses of this my oath, and you hold the covet of our sacrament as a fitting pledge, let each one of you, without any hesitation, declare what he has learned; and let us, brethren, listen eagerly and in silence.' 1.68. These sayings of Gamaliel did not much please Caiaphas; and holding him in suspicion, as it seemed, he began to insinuate himself cunningly into the discussions: for, smiling at what Gamaliel had said, the chief of the priests asked of James, the chief of the bishops, that the discourse concerning Christ should not be drawn but from the Scriptures; 'that we may know,' said he, 'whether Jesus be the very Christ or no.' Then said James, 'We must first inquire from what Scriptures we are especially to derive our discussion.' Then he, with difficulty, at length overcome by reason, answered, that it must be derived from the law; and afterwards he made mention also of the prophets. 1.69. To him our James began to show, that whatsoever things the prophets say they have taken from the law, and what they have spoken is in accordance with the law. He also made some statements respecting the books of the Kings, in what way, and when, and by whom they were written, and how they ought to be used. And when he had discussed most fully concerning the law, and had, by a most clear exposition, brought into light whatever things are in it concerning Christ, he showed by most abundant proofs that Jesus is the Christ, and that in Him are fulfilled all the prophecies which related to His humble advent. For he showed that two advents of Him are foretold: one in humiliation, which He has accomplished; the other in glory, which is hoped for to be accomplished, when He shall come to give the kingdom to those who believe in Him, and who observe all things which He has commanded. And when he had plainly taught the people concerning these things, he added this also: That unless a man be baptized in water, in the name of the threefold blessedness, as the true Prophet taught, he can neither receive remission of sins nor enter into the kingdom of heaven; and he declared that this is the prescription of the unbegotten God. To which he added this also: 'Do not think that we speak of two unbegotten Gods, or that one is divided into two, or that the same is made male and female. But we speak of the only-begotten Son of God, not sprung from another source, but ineffably self-originated; and in like manner we speak of the Paraclete.' But when he had spoken some things also concerning baptism, through seven successive days he persuaded all the people and the high priest that they should hasten straightway to receive baptism. 1.70. And when matters were at that point that they should come and be baptized, some one of our enemies, entering the temple with a few men, began to cry out, and to say, 'What mean ye, O men of Israel? Why are you so easily hurried on? Why are you led headlong by most miserable men, who are deceived by Simon, a magician.' While he was thus speaking, and adding more to the same effect, and while James the bishop was refuting him, he began to excite the people and to raise a tumult, so that the people might not be able to hear what was said. Therefore he began to drive all into confusion with shouting, and to undo what had been arranged with much labour, and at the same time to reproach the priests, and to enrage them with revilings and abuse, and, like a madman, to excite every one to murder, saying, 'What are you doing? Why do you hesitate? Oh sluggish and inert, why do we not lay hands upon them, and pull all these fellows to pieces?' When he had said this, he first, seizing a strong brand from the altar, set the example of smiting. Then others also, seeing him, were carried away with like readiness. Then ensued a tumult on either side, of the beating and the beaten. Much blood is shed; there is a confused flight, in the midst of which that enemy attacked James, and threw him headlong from the top of the steps; and supposing him to be dead, he cared not to inflict further violence upon him. 1.71. But our friends lifted him up, for they were both more numerous and more powerful than the others; but, from their fear of God, they rather suffered themselves to be killed by an inferior force, than they would kill others. But when the evening came the priests shut up the temple, and we returned to the house of James, and spent the night there in prayer. Then before daylight we went down to Jericho, to the number of 5000 men. Then after three days one of the brethren came to us from Gamaliel, whom we mentioned before, bringing to us secret tidings that that enemy had received a commission from Caiaphas, the chief priest, that he should arrest all who believed in Jesus, and should go to Damascus with his letters, and that there also, employing the help of the unbelievers, he should make havoc among the faithful; and that he was hastening to Damascus chiefly on this account, because he believed that Peter had fled there. And about thirty days thereafter he stopped on his way while passing through Jericho going to Damascus. At that time we were absent, having gone out to the sepulchres of two brethren which were whitened of themselves every year, by which miracle the fury of many against us was restrained, because they saw that our brethren were had in remembrance before God.

431. Servius, Commentary On The Aeneid, 8.187 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 48

432. Aphrahat, Demonstrations, 21, 23 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 76

433. Rufinus of Aquileia, In Suam Et Eusebii Caesariensis Latinam Ab Eo Factam Historiam, a b c d\n0 11.27 11.27 11 27\n1 11.28 11.28 11 28\n2 2(11).26 2(11).26 2(11) 26\n3 11.22 11.22 11 22\n4 11.23 11.23 11 23\n5 11.26 11.26 11 26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Hahn Emmel and Gotter, Usages of the Past in Roman Historiography (2008) 303

434. Rufinus of Aquileia, Historia Monachorum, 332-333 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 227

435. Rufinus of Aquileia, Apologiae In Sanctum Hieronimum Libri Duo, 2.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 227

436. John Chrysostom, De Incomprehensibili Dei Natura (= Contra Anomoeos, Homiliae 15), 1.200-1.208, 2.1-2.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom •john chrysostom, on the incomprehensibility of god •john chrysostom, adversus judaeos sermons of •john chrysostom, as teacher •john chrysostom, exegetical goals of •john chrysostom, perceived as anti-jewish •john chrysostom, rhetoric of Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 104, 146; MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 109

437. John Chrysostom, Homilies On Hebrews, 2.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394

438. Synesius of Cyrene, Aegyptii Sive De Providentia, 1.1.1, 1.5.1, 1.18.1-1.18.2, 1.18.5, 2.3, 2.3.2, 2.3.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •synesius of cyrene, and john chrysostom •john chrysostom, as high priest in synesius’ on providence •john chrysostom, political prominence of Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 261, 262, 265

439. Synesius of Cyrene, Letters, 105, 66-67 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 209; Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 260

440. John Chrysostom, Homilies On Ephesians, 3.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 421, 425

441. John Chrysostom, Homlies On Psalms, 9.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 273; Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 223

442. John Chrysostom, Homilies On Acts, 1.1, 10.8, 12.10, 30.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 149; Crabb, Luke/Acts and the End of History (2020) 199; Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 200; Spielman, Jews and Entertainment in the Ancient World (2020) 247

443. John Chrysostom, Letters, 8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 311

444. John Chrysostom, Homilies On 2 Timothy, 5.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 114

445. Anon., Mosaicarum Et Romanarum Legum Collatio, 15.2.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 180

446. Julian (Emperor), Against The Galileans, 17 (93d-94a), 55 (229c-d), 62 (253c-e), 79 (327a-c), 80 (333b-d) (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 151

447. John Chrysostom, De Virginitate, 1.2, 57.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 88, 164, 177

448. John Chrysostom, De Sacerdotio, 1.3-1.7, 3.17, 4.1.357, 5.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom, on priesthood •john chrysostom, fashioning the episcopal self-image •john chrysostom, on recusatio •john chrysostom •john chrysostom, Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 150; Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 112; Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 202; Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 240; Spielman, Jews and Entertainment in the Ancient World (2020) 246

449. Didymus, In Genesim, 4.5-4.23 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom, on the changing of names •john chrysostom, on the prologue of acts Found in books: Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 146

450. John Chrysostom, De Maccaturkey/Istanbul, 1-2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 179

451. Theodoret of Cyrus, Religious History, 1.4, 9.12, 10.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 209; Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 336

452. John Chrysostom, De Lazaro (Homiliae 17), 3.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom •john chrysostom, and christ, correspondence between •john chrysostom, as teacher •interpetation of john, the interpreter as christ’s representative Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 109

453. Hilary of Poitiers, Commentary On Matthew, 1.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom, biblical exegesis Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 72

454. Theodoret of Cyrus, Ecclesiastical History, 4.15, 4.25.4, 5.8, 5.21.1, 5.39, 5.40.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john, apostle •john chrysostom Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 259, 271; Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 138, 143; Hahn Emmel and Gotter, Usages of the Past in Roman Historiography (2008) 84; de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 206

5.39. When the divine Theodorus was ruling the church of Antioch, Theodorus, bishop of Mopsuestia, a doctor of the whole church and successful combatant against every heretical phalanx, ended this life. He had enjoyed the teaching of the great Diodorus, and was the friend and fellow-worker of the holy John, for they both together benefited by the spiritual draughts given by Diodorus. Six-and-thirty years he had spent in his bishopric, fighting against the forces of Arius and Eunomius, struggling against the piratical band of Apollinarius, and finding the best pasture for God's sheep. His brother Polychronius was the excellent bishop of Apamea, a man gifted with great eloquence and of illustrious character. I shall now make an end of my history, and shall entreat those who meet with it to requite my labour with their prayers. The narrative now embraces a period of 105 years, beginning from the Arian madness and ending with the death of the admirable Theodorus and Theodotus. I will give a list of the bishops of great cities after the persecution. List of the bishops of great cities. of Rome: - Miltiades [Melchiades. 311-314] Silvester [314-335] Julius [337-352. Mark Jan. to Oct., 336] Liberius [352-366] Damasus [366-384] Siricius [384-398] Anastasius [398-401] Innocentius [402-417] Bonifacius [418-422] Zosimus [417-418] C lestinu [422-432] of Antioch:- Vitalius (Orthodox) [312-318] Philogonius (Orthodox) [318-323] Eustathius (Orthodox) [325-328] Eulalius (Arians) [328-330] Euphronius (Arians) [330-332] Placidus (Arians) [332-342] Stephanus (Arians) [342-348] Leontius (Arians) [348-357] Eudoxius (Arians) [357-359] Meletius (Orthodox) [360 (died) 381] Flavianus (Orthodox) [381-404] Porphyrius (Orthodox) [404-413] Alexander (Orthodox) [413-419] Theodotus (Orthodox) [419-429] Paulinus III. (Eustathians) [362-388] Evagrius (Eustathians) [388-] of Alexandria: - Peter [301-312] Achillas [312-313] Alexander [313-326] Athanasius [326-341] Gregory (Arian) [341-347] Athanasius [347-356] George (heretic) [356-362] Athanasius [363-373] Peter (disciple of Athanasius) [373-373] Lucius (Arian) [373-377] Peter [377-378] Timothy [378-385] Theophilus [385-412] Cyril [412-444] of Jerusalem: - Macarius [324-336] Maximus [336-350] Cyril [350-388] John [388-416] Praylius [416-425] Juvenalius [425-458] of Constantinopole: Alexander [326-340] Eusebius of Nicomedia (Arian) [340-342] Paul the Confessor [342-342] Macedonius the enemy of the Holy Ghost [342-360] The impious Eudoxius [360-370] Demophilus of Berœa in Thrace (heretic) [370-] Gregory of Nazianzus [380-381] Nectarius [381-398] John Chrysostom [398-404] Arsacius [404-406] Atticus [406-426] Sissinnius [426-428] <

455. Theodoret of Cyrus, Compendium Against Heresies, 1.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 211

456. Themistius, Orations, 26.313b1, 33.367a5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 83

457. Synesius of Cyrene, Letters, 105, 66-67 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 209; Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 260

458. Julian (Emperor), Letters, 41 (bidez and cumont), 55, 712 (foerster), 78, 84a, 710 (foerster) (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 196

459. Ambrose, On Orthodox Faith, 2.16.139-2.16.140 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 131

460. Julian (Emperor), Letters, 41 (bidez and cumont), 712 (foerster), 710 (foerster) (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 196

461. Ambrose, Letters, 40.16 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom, Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 148, 179

462. Ambrose, De Virginibus, 3.7.32-3.7.36 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom Found in books: de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 164

463. Ambrose, On The Sacraments, 1.2-1.3, 2.24, 3.1, 3.12-3.15, 4.17, 4.26-4.29, 5.5-5.17, 5.25 (4th cent. CE - 4th cent. CE) Tagged with subjects: •by john the baptist, of blood •by john the baptist, theology of Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1260, 1263

464. Ambrose, On Duties, 1.2-3.132(…), 1.7.23-3.22.131(…), 1.41.212, 2.3.8-2.4.14, 2.4.11, 2.5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 277

465. Ambrose, De Obitu Theodosii Oratio, 4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 46

466. Ambrose, On The Mysteries, 03-Apr, 17, 25, 26, 29, 31, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 50, 55, 56, 57, 58, 7, 8, 9, 19 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1260

467. Ambrose, On Elijah And The Fast, 18.66 (4th cent. CE - 4th cent. CE) Tagged with subjects: •chrysostom, john Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 337

468. Cyril of Jerusalem, Catechetical Lectures, a b c d\n0 "18.26" "18.26" "18 26" (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 193

469. Ambrose, Letters, 40.16 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom, Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 148, 179

470. Cyril of Alexandria, Glaphyra In Pentateuchum, 7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom, biblical exegesis Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74

471. Cyril of Alexandria, Commentarii In Joannem, 1.4, 2.1-2.5, 2.8, 3.3, 4.1-4.3, 4.6, 5.3, 5.5, 10.2, 11.6, 11.9, 12.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 161, 169, 170, 171, 172, 173, 179, 182, 183

472. Orosius Paulus, Historiae Adversum Paganos, 7.33.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 93

473. Chromatius, Tractatus Singularis Seu Sermo De Octo Beatitudinibus, a b c d\n0 "25.3.2" "25.3.2" "25 3\n1 "25.1.5" "25.1.5" "25 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 212

474. Julian (Emperor), Letters, 710 (foerster), 712 (foerster), 41 (bidez and cumont) (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 196

475. Cassian, Institutiones, 6.2, 9.2, 9.3, books 5-12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 547; Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348

476. Evagrius Ponticus, Chapters On Prayer, 625 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john of ephesus, lives of the eastern saints •lives of the eastern saints (john of ephesus) Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 97

477. Evagrius Ponticus, Praktikos, 6 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cassian, john, founder of monastery at monte cassino, introduces evagrius' 8 bad thoughts to western monastic system Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 358

478. Cassian, Conferences, 5.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 358

479. Cyril of Alexandria, Contra Iulianum, 8.253, 8.261 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71

480. Ambrose, Letters, 40.16 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 179; Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 160

481. Ambrose, Letters, 40.16, 72.13, 107.4 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 231; Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 148, 179; Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 151

482. Ambrose, Letters, 40.16 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom, Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 148, 179

483. Optatus of Mileve, Opera (De Schismate Donatistarum Adversus Parmenianum), a b c d\n0 7.1 7.1 7 1\n1 "1.4" "1.4" "1 4" (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 45

484. Optatus of Mileve, Appendix Decem Monumentorum Veterum, 3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john, apostle Found in books: de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 206

485. Nonnus, Dionysiaca, 1.139, 1.231, 1.514-1.515, 3.324, 11.54, 16.224, 20.320-20.321, 38.145, 45.306-45.307 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nonnus of panopolis, paraphrase of st. john’s gospel Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 557

486. Nilus of Ancyra, Letters, 1.7, 1.32, 1.79, 1.114-1.116, 2.54-2.55, 2.57, 2.59-2.61, 2.63-2.66, 2.68-2.70, 2.179, 2.188, 2.194-2.195, 2.198, 2.239, 2.257, 2.259, 2.264, 2.284, 2.290, 2.296, 2.298, 2.307-2.308, 2.310, 2.312-2.313, 2.316-2.317, 3.119, 3.293, 3.328, 3.332 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 205, 214, 215, 216, 217, 219

487. Ephrem, Hymns On Nativity, 2.12-2.13 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71

488. Ephrem, Hymns On Virginity, 1.1-1.2, 7.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •by john the baptist, of christ •by john the baptist, of infants Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1160, 1164, 1165

489. Ephrem, Commentary On The Diatessaron, 1.25-1.26, 2.1, 8.7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1160; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71, 72, 76

490. Ephrem, Commentary On The Acts of The Apostles, 5.34 (4th cent. CE - 4th cent. CE) Tagged with subjects: •chrysostom, john Found in books: Crabb, Luke/Acts and the End of History (2020) 199

491. Ephrem, Homily On Our Lord, 55 (4th cent. CE - 4th cent. CE) Tagged with subjects: •by john the baptist, of christ Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1156

492. Ephrem, Hymns On Epiphany, 1.5, 1.12, 3.1, 4.5, 4.19, 5.1, 5.4, 6.1-6.2, 6.14, 8.2, 8.6, 8.8, 8.16, 9.3-9.5, 9.9, 10.2-10.3, 10.12, 12.2-12.3, 13.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •by john the baptist, of christ •by john the baptist, of infants Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1145, 1156, 1157, 1160, 1164, 1165

493. Ephrem, Hymns On Faith, 5.17, 10.17 (4th cent. CE - 4th cent. CE) Tagged with subjects: •by john the baptist, of christ Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1156

494. Ephrem, Hymns Against Julian, 5 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom, homily on st babylas Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 196

495. Diodore of Tarsus, Commentary On The Psalms, 23.10b, 15.11c, 9.1, 118, 5.pr, 2.5, 42.1b, 34.3b, 2.3, 25.1b, 32.14a, 34.2, 7.13-14a, 5.11a, 3.5, 37.18, pr. (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 272

496. Ammianus Marcellinus, History, 29.1.25-29.1.32 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom, Found in books: Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 23

29.1.25. First, after some unimportant questions, Pergamius was called in, betrayed (as has been said) Cf. 1, 6, above. by Palladius of having foreknowledge of certain things through criminal incantations. Since he was very eloquent and was prone to say dangerous things, while the judges were in doubt what ought to be asked first and what last, he began to speak boldly, and shouted out in an endless flood the names of a very large number of men as accomplices, demanding that some be produced from all but the ends of the earth, to be accused of great crimes. He, as the contriver of too hard a task, In calling for the trial of so many men, and from remote places. was punished with death; and after him others were executed in flocks; then finally they came to the case of Theodorus himself, as if to the dusty arena of an Olympic contest. 29.1.26. And that same day, among very many others, this sad event also happened, that Salia, shortly before master of the treasures There were two classes of comites thesaurorum: one ( comitatenses ), located at the court, had charge of the imperial wardrobe, table-furnishings, etc.; the other ( provinciarum et urbium ) of the revenues and the equipment of the soldiers. in Thrace, when he was brought out of prison to be heard, just as he was putting his foot into his shoe, as if under the stroke of great terror suddenly falling upon him, breathed his last in the arms of those who held him. 29.1.27. Well then, when the court was ready to act, while the judges called attention to the provisions of the laws, but nevertheless regulated their handling of the cases according to the wish of the ruler, terror seized upon all. For Valens had entirely swerved from the high-way of justice, and had now learned better how to hurt; so he broke out into frenzied fits of rage, like a wild beast trained for the arena if it sees that anyone brought near to the barrier has made his escape. 29.1.28. Then Patricius and Hilarius were brought in and ordered to give a connected account of what had happened. In the beginning they were at variance with each other, but when their sides had been furrowed and the tripod which they were in the habit of using was brought in, they were driven into a corner, and gave a true account of the whole business, which they unfolded from its very beginning. First Hilarius said: 29.1.29. O most honoured judges, we constructed from laurel twigs under dire auspices this unlucky little table which you see, in the likeness of the Delphic tripod, and having duly consecrated it by secret incantations, after many long-continued rehearsals we at length made it work. Now the manner of its working, whenever it was consulted about hidden matters, was as follows. 29.1.30. It was placed in the middle of a house purified thoroughly with Arabic perfumes; on it was placed a perfectly round plate made of various metallic substances. Around its outer rim the written forms of the twenty-four letters of the alphabet were skilfully engraved, separated from one another by carefully measured spaces. 29.1.31. Then a man clad in linen garments, shod also in linen sandals and having a fillet wound about his head, carrying twigs from a tree of good omen, after propitiating in a set formula the divine power from whom predictions come, having full knowledge of the ceremonial, stood over the tripod as priest and set swinging a hanging ring fitted to a very fine linen Valesius read carbasio, which would correspond to the linen garments and sandals; the Thes. Ling. Lat. reads carpathio = linteo . thread and consecrated with mystic arts. This ring, passing over the designated intervals in a series of jumps, and falling upon this and that letter which detained it, made hexameters corresponding with the questions and completely finished in feet and rhythm, like the Pythian verses which we read, or those given out from the oracles of the Branchidae. The descendants of a certain Branchus, a favourite of Apollo, who were at first in charge of the oracle at Branchidae, later called oraculum Apollinis Didymei (Mela, i. 17, 86), in the Milesian territory; cf. Hdt. i. 1 57. The rings had magic powers, cf. Cic., De off. iii. 9, 38; Pliny, N. H. xxxiii. 8. Some writers give a different account of the method of divination used by the conspirators. 29.1.32. When we then and there inquired, what man will succeed the present emperor ?, since it was said that he would be perfect in every particular, and the ring leaped forward and lightly touched the two syllables θεο, adding the next letter, of the name, i.e. δ. The prediction would apply equally well to Theodosius, who actually succeeded Valens. then one of those present cried out that by the decision of inevitable fate Theodorus was meant. And there was no further investigation of the matter; for it was agreed among us that he was the man who was sought.

497. Ambrosiaster, Quaestiones Veteris Et Novi Testamenti, 56 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom, biblical exegesis Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 72

498. Ambrose, Expositio Psalmi Cxviii, 21.12 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 92

499. Epiphanius, Panarion, 1.5, 1.211, 1.459, 2.255, 13.6, 26.1, 26.2.6, 26.10, 26.10.4, 26.10.7-26.10.8, 26.10.10, 26.13, 26.13.2-26.13.3, 30.11.4, 30.13.3, 30.13.6-30.13.7, 30.16.5, 33.3-33.7, 33.3.6, 48.14.1-48.14.2, 66.1, 78.13.6, 78.17.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 246; Goodman, Judaism in the Roman World: Collected Essays (2006) 227; Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 245; Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 180; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 545; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 72, 74; Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 205; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 53, 264, 272; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 232, 523, 582

500. Eunapius, Lives of The Philosophers, 6.107-6.115 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cyrus and john (saints), establishment at menouthis •menouthis, question of cyrus and john supplanting isis •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 72; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 370

501. Ambrose, Homilies On Luke, 3.4-3.5, 3.15 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom, biblical exegesis Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 72

502. Basil of Caesarea, Long Rules, 15, 10 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 74, 77

503. Basil of Caesarea, Short Rules, "176", 31.1117b (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 207

504. Chromatius, In Evangelium Sancti Matthaei, a b c d\n0 "25.1.5" "25.1.5" "25 1\n1 "25.3.2" "25.3.2" "25 3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 212

505. Basil of Caesarea, Homilia Exhortatoria Ad Sanctum Baptisma, a b c d\n0 "7" "7" "7" None\n1 "1.11" "1.11" "1 11" (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 207

506. Augustine, On Christian Doctrine, a b c d\n0 2.15.22 2.15.22 2 15\n1 2.1.2-2.3.4 2.1.2 2 1\n2 2.18 2.18 2 18\n3 "4.29.62" "4.29.62" "4 29\n4 "2.8.13" "2.8.13" "2 8\n5 "3.27.38" "3.27.38" "3 27\n6 "2.8.12" "2.8.12" "2 8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 45

507. Libanius, Orations, 12.94-12.95, 16.18, 18.13, 18.288-18.289, 30.4-30.13, 30.26-30.29 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 51, 172; KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 196; Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 237

508. Augustine, On Care To Be Had For The Dead, 173 (PL 38.939) (4th cent. CE - 5th cent. CE) Tagged with subjects: •chrysostom, john, church father Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394

509. Gregory of Nazianzus, Carmina Moralia, (4th cent. CE - 4th cent. CE) Tagged with subjects: •nonnus of panopolis, paraphrase of st. john’s gospel •john chrysostom, on moses •john chrysostom, on recusatio •john chrysostom, and parrhesia Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 557; Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 239, 243

510. Gregory of Nyssa, Life of Makrina, 4, 962d, 3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 72

511. Gregory of Nazianzus, De Vita Sua, 116-117, 267-271, 115 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 142

512. Augustine, Contra Litteras Petiliani Donatistae Cirtensis Episcopi, 1.10.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 45

513. Augustine, Commentary On Genesis, 68.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom, Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 179

514. Basil of Caesarea, Homiliae In Hexaemeron, 9.6.104-9.6.107 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 83

515. Gregory of Nazianzus, Letters, 144 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 37

516. Gregory of Nyssa, De Vita Mosis, 1.16-1.19 (4th cent. CE - 4th cent. CE) Tagged with subjects: •john chrysostom Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 72

517. Gregory of Nyssa, Dialogus De Anima Et Resurrectione, 68 A, 61 C (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386

518. Libanius, Letters, 2.4, 1411.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 138; Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 93; Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 136

519. Augustine, De Consensu Evangelistarum Libri Quatuor, a b c d\n0 2.1.2 2.1.2 2 1\n1 2.1.3 2.1.3 2 1\n2 1.21.29 1.21.29 1 21\n3 "4.10.20" "4.10.20" "4 10\n4 "1.4.7-1.6.9" "1.4.7 "1 4\n5 "1.4.9" "1.4.9" "1 4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 76

520. Augustine, The Soul And Its Origin, a b c d\n0 "1.10.12" "1.10.12" "1 10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john and johannine corpus, augustine’s commentaries, overview Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 140

521. Augustine, De Catechizandis Rudibus, 257, 326, 319 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 50

522. Gregory of Nazianzus, Letters, 184, 144 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 37

523. Augustine, De Gratia Christi Et De Peccato Originali Contra Pelagium Et Coelestinum, a b c d\n0 "1.45.49" "1.45.49" "1 45 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john and johannine corpus, augustine’s commentaries, overview Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 140

524. Augustine, De Diversis Quaestionibus Octoginta Tribus, 73.79.1-73.79.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 209

525. Augustine, De Nuptiis Et Concupiscentia, 2.3.9, 2.23.28, 2.35.60 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Karfíková, Grace and the Will According to Augustine (2012) 306

526. Basil of Caesarea, Letters, 188.3, 188.6, 199.22, 199.26, 199.30, 199.38, 199.40, 199.42 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 96, 115

527. Basil of Caesarea, Letters, 188.3, 188.6, 199.22, 199.26, 199.30, 199.38, 199.40, 199.42, 336.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 138; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 96, 115

528. Basil of Caesarea, De Spiritu Sancto, 18.45 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 333; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 35

529. Anon., Apostolic Constitutions, a b c d\n0 6.26 6.26 6 26\n1 6.14.4 6.14.4 6 14\n2 6.14.3 6.14.3 6 14\n3 6.11.6 6.11.6 6 11\n4 6.10.2 6.10.2 6 10\n5 6.27 6.27 6 27\n6 8.32.5 8.32.5 8 32\n7 8.32.4 8.32.4 8 32\n8 6.28 6.28 6 28\n9 7.34 7.34 7 34\n10 7.38 7.38 7 38\n11 7.37 7.37 7 37\n12 7.33 7.33 7 33\n13 7.36 7.36 7 36\n14 7.35 7.35 7 35\n15 8.71 8.71 8 71\n16 8.70 8.70 8 70\n17 8.65 8.65 8 65\n18 8.47 8.47 8 47\n19 8.47.70 8.47.70 8 47\n20 8.32.18 8.32.18 8 32\n21 70 70 70 None\n22 "8.47.71" "8.47.71" "8 47\n23 "8.47.70" "8.47.70" "8 47\n24 7.46 7.46 7 46 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 37

530. Julian (Emperor), Misopogon (Sc.), 340c, 340b (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 196

531. Augustine, On The Morals of The Manichaeans, 1.34.75 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 188

532. Marcus Diaconus, Vita Porphyrii Episcopi Gazensis, 27, 37-40, 42-43, 45-46, 50-54, 26 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 52

533. Augustine, Retractiones, a b c d\n0 2.7 2.7 2 7\n1 "2.93.2" "2.93.2" "2 93 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 72

534. Augustine, Sermons, 2.80.2, 51, 2.147.7, 224.1, 223.1, 228b.1, 229e.3, 228a, 229e.2, 229a.1, 223e.2, 300.2, 360a.11, 198, 313c.2, 62.6.9, 198.2, 198.3, 62, 47.18, 306b.6, 198augm.8, 296.7, 313a.5, 301a.8, 293a.10, 293a.8, 293a.7, 293a.5, 293a (dolbeau 3), 288.3, 341.5, 288.2, 289.3, 293a.4, "358.4", "37.12.17", "19.4", "26", "2.6.17", "1.6.22", 72.1, 72.2, 72.3, 72.4, 72.6, 72.5, "95.2", "112.6", "273.8", "185.3" (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Gygax and Zuiderhoek, Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity (2021) 298

535. Augustine, In Evangelium Joannis Tractatus Cxxiv, a b c d\n0 7.6 7.6 7 6\n1 7.7 7.7 7 7\n2 "30.1" "30.1" "30 1"\n3 "24.7" "24.7" "24 7"\n4 "21.12" "21.12" "21 12"\n5 "104.2" "104.2" "104 2"\n6 "124.7" "124.7" "124 7"\n7 "18.1" "18.1" "18 1"\n8 "49.1" "49.1" "49 1"\n9 "20.1" "20.1" "20 1"\n10 "36.1" "36.1" "36 1"\n11 "61.4" "61.4" "61 4"\n12 "48.6" "48.6" "48 6"\n13 "38.4" "38.4" "38 4"\n14 "1.1" "1.1" "1 1"\n15 "1.5" "1.5" "1 5"\n16 "15.1" "15.1" "15 1"\n17 "16.2" "16.2" "16 2"\n18 "74.2" "74.2" "74 2"\n19 "26.3" "26.3" "26 3"\n20 "15.17" "15.17" "15 17"\n21 "9.8" "9.8" "9 8"\n22 "119.2" "119.2" "119 2"\n23 "61.6" "61.6" "61 6"\n24 "13.2" "13.2" "13 2"\n25 "19.7" "19.7" "19 7"\n26 "3.17" "3.17" "3 17"\n27 "5.15" "5.15" "5 15"\n28 "36.5" "36.5" "36 5"\n29 "20.13" "20.13" "20 13"\n30 13.11 13.11 13 11\n31 13.10 13.10 13 10\n32 "38.9" "38.9" "38 9"\n33 "1.7" "1.7" "1 7"\n34 "124.5" "124.5" "124 5"\n35 "122.6" "122.6" "122 6"\n36 "2.1" "2.1" "2 1"\n37 "15.12" "15.12" "15 12"\n38 "74" "74" "74" None\n39 "122.1" "122.1" "122 1"\n40 "34.9" "34.9" "34 9"\n41 "108.3" "108.3" "108 3"\n42 "25.11" "25.11" "25 11"\n43 "124.1" "124.1" "124 1"\n44 "32.8" "32.8" "32 8"\n45 "8.1" "8.1" "8 1"\n46 "24.1" "24.1" "24 1"\n47 "9.1" "9.1" "9 1"\n48 "74.3" "74.3" "74 3" (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 132, 209

536. Augustine, In Epistolam Joannis Ad Parthos Tractatus Decem, a b c d\n0 "1.1" "1.1" "1 1"\n1 "5.1" "5.1" "5 1"\n2 "5.10" "5.10" "5 10" (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 140

537. Augustine, Enchiridion, a b c d\n0 "17.73" "17.73" "17 73" (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 210

538. Augustine, Enarrationes In Psalmos, a b c d\n0 30 30 30 None\n1 25.2.14 25.2.14 25 2\n2 90.1 90.1 90 1\n3 85.15 85.15 85 15\n4 80.23 80.23 80 23\n5 25.2.2 25.2.2 25 2\n6 141.17 141.17 141 17\n7 141.18 141.18 141 18\n8 118(27).6 118(27).6 118(27) 6\n9 99.3 99.3 99 3\n10 4 4 4 None\n11 99.4 99.4 99 4\n12 "147.15" "147.15" "147 15"\n13 "88.1.10" "88.1.10" "88 1\n14 "119.9" "119.9" "119 9"\n15 "103.1" "103.1" "103 1"\n16 "45.1" "45.1" "45 1"\n17 "119.1" "119.1" "119 1" (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Gygax and Zuiderhoek, Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity (2021) 298

539. Augustine, On The Holy Trinity, a b c d\n0 12.12 12.12 12 12\n1 13.24 13.24 13 24\n2 13.12 13.12 13 12\n3 "13.17.22" "13.17.22" "13 17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348

540. Augustine, De Sermone Domini In Monte Secundum Matthaeum, a b c d\n0 "1.19.57" "1.19.57" "1 19\n1 1.21.69 1.21.69 1 21\n2 1.63 1.63 1 63\n3 1.64 1.64 1 64\n4 1.65 1.65 1 65\n5 1.73 1.73 1 73\n6 1.74 1.74 1 74\n7 1.75 1.75 1 75\n8 1.76 1.76 1 76\n9 1.77 1.77 1 77\n10 1.21.70 1.21.70 1 21 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 210

541. Augustine, On The Work of Monks, 29 (4th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 202

542. Augustine, The City of God, a b c d\n0 14.10 14.10 14 10\n1 14.9 14.9 14 9\n2 10.23 10.23 10 23\n3 9.4 9.4 9 4\n4 9.5 9.5 9 5\n5 8.12 8.12 8 12\n6 5.24 5.24 5 24\n7 22.8 22.8 22 8\n8 21.6 21.6 21 6\n9 6.4 6.4 6 4\n10 10.11 10.11 10 11\n11 "11.3" "11.3" "11 3" (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394

14.10. But it is a fair question, whether our first parent or first parents (for there was a marriage of two), before they sinned, experienced in their animal body such emotions as we shall not experience in the spiritual body when sin has been purged and finally abolished. For if they did, then how were they blessed in that boasted place of bliss, Paradise? For who that is affected by fear or grief can be called absolutely blessed? And what could those persons fear or suffer in such affluence of blessings, where neither death nor ill-health was feared, and where nothing was wanting which a good will could desire, and nothing present which could interrupt man's mental or bodily enjoyment? Their love to God was unclouded, and their mutual affection was that of faithful and sincere marriage; and from this love flowed a wonderful delight, because they always enjoyed what was loved. Their avoidance of sin was tranquil; and, so long as it was maintained, no other ill at all could invade them and bring sorrow. Or did they perhaps desire to touch and eat the forbidden fruit, yet feared to die; and thus both fear and desire already, even in that blissful place, preyed upon those first of mankind? Away with the thought that such could be the case where there was no sin! And, indeed, this is already sin, to desire those things which the law of God forbids, and to abstain from them through fear of punishment, not through love of righteousness. Away, I say, with the thought, that before there was any sin, there should already have been committed regarding that fruit the very sin which our Lord warns us against regarding a woman: Whosoever looks on a woman to lust after her, has committed adultery with her already in his heart. Matthew 5:28 As happy, then, as were these our first parents, who were agitated by no mental perturbations, and annoyed by no bodily discomforts, so happy should the whole human race have been, had they not introduced that evil which they have transmitted to their posterity, and had none of their descendants committed iniquity worthy of damnation; but this original blessedness continuing until, in virtue of that benediction which said, Increase and multiply, Genesis 1:28 the number of the predestined saints should have been completed, there would then have been bestowed that higher felicity which is enjoyed by the most blessed angels - a blessedness in which there should have been a secure assurance that no one would sin, and no one die; and so should the saints have lived, after no taste of labor, pain, or death, as now they shall live in the resurrection, after they have endured all these things.

543. Augustine, De Baptismo Contra Donatistas, a b c d\n0 4.21.28 4.21.28 4 21\n1 "2.3.4" "2.3.4" "2 3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Karfíková, Grace and the Will According to Augustine (2012) 306

544. Justinian, Novellae, 82.11, 121.2, 122, 146, 45, 45 pr (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 35; Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 52

545. Justinian, Codex Justinianus, 1.10.1 (5th cent. CE - 6th cent. CE) Tagged with subjects: •john (usurping emperor), legislation favorable to jews and dissident christians by Found in books: Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 236

546. Justinian, Digest, 23.1.4, 23.1.9-23.1.13, 23.2.2, 23.2.4, 31.88.17 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 129

547. Jerome, Commentaria In Abdiam, 2.3.7 ll. 410-15 (5th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 209

548. Jerome, Commentaria In Danielem, 1.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •chrysostom, john Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 309, 333

549. John Philoponus, In Aristotelis De Anima Libros Commentaria, 52.4-52.7 (5th cent. CE - 6th cent. CE) Tagged with subjects: •chrysostom, john Found in books: Cairns et al, Emotions through Time: From Antiquity to Byzantium 440

550. Jerome, Commentary On Ezekiel, 200 (PL 25, 18, verses 1-2, cols.168-9), 34.3, 33.31, 33.30, 33.29, 33.28, 33.27, 33.32, 33.25, 33.24, 33.23, 33.26, 33.33 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348

551. Proclus, Institutio Theologica, 145, 21, 147 corollary (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 600

552. Jerome, Commentaria In Jeremiam, 4, verse 1 (CSEL 59, pp.220-1) (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 397

553. Jerome, Commentaria In Matthaeum (Commentaria In Evangelium S. Matthaei), 1.18, 1.16, 5, §28-9 (PL 26, verse 28, col.39) (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71, 76, 177

554. Jerome, On Illustrious Men, 106, 3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 133

555. Jerome, Dialogi Contra Pelagianos (Dialogus Adversus Pelagianos.), prologue (PL 23.496 A-518 A in the 1883 edn.), 3.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 397

556. Jerome, Letters, 506 (PL 22, 39 (CSEL 54), 39.5.2, col.731), 79.9 (to Salvina), p.246), 133 (to Ctesiphon; CSEL 56 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348

557. Jerome, Letters, 506 (PL 22, 39 (CSEL 54), 39.5.2, col.731), 79.9 (to Salvina), 133 (to Ctesiphon; CSEL 56, p.246) (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348

558. Jerome, Letters, 506 (PL 22, 39 (CSEL 54), 39.5.2, col.731), 79.9 (to Salvina), 133 (to Ctesiphon; CSEL 56, p.246), 77.9, 52.1.1, 108.1.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348

559. Proclus, In Platonis Timaeum Commentarii, i(208) (5th cent. CE - 5th cent. CE) Tagged with subjects: •chrysostom, john Found in books: Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 10

560. Proclus, In Platonis Alcibiadem, 226.12-227.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •rist, john Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 206

561. Maximianus, Elegiae, 4.15-4.22, 4.26 (5th cent. CE - 6th cent. CE) Tagged with subjects: •chrysostom, john Found in books: Fielding, Transformations of Ovid in Late Antiquity (2017) 165

562. Jerome, Commentary On Isaiah, 18.65 (5th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 202

563. Justinian, Novellae, 82.11 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 35

564. Hesychius of Alexandria, Lexicon (A-O), 340 (5th cent. CE - 6th cent. CE) Tagged with subjects: •john chrysostom Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271

565. Cassiodorus, Variarum Libri Xii, 10.26 (5th cent. CE - 6th cent. CE) Tagged with subjects: •john scholasticus Found in books: de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 249

566. Zosimus, New History, 4.3.2-4.3.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 141

567. Hesychius of Alexandria, Lexicon, 340 (5th cent. CE - 6th cent. CE) Tagged with subjects: •john chrysostom Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271

568. Theodosius Ii Emperor of Rome, Theodosian Code, 3.1.5, 3.7.2, 4.21.1, 5.5, 9.7.5, 9.16.10, 9.45.2, 15.4, 15.5.5, 16.1.2-16.1.3, 16.2.18, 16.2.46-16.2.47, 16.5.36, 16.5.44, 16.5.52, 16.5.62-16.5.64, 16.7.7, 16.8.1-16.8.6, 16.8.9, 16.8.19, 16.8.23-16.8.24, 16.9.1, 16.9.4, 16.10.7, 16.10.10-16.10.12, 16.10.25 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Brooten, Women Leaders in the Ancient Synagogue (1982) 146

569. Damaskios, In Parmenidem, 252.11, 252.12, 252.13, 252.27-253.11, 253.23, 253.24, 253.25, 253.26, 266.25, 266.26, 266.27, 266.28 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 206

570. Cosmas Indicopleustes, Topographia Christiana, 1.23-1.75 (5th cent. CE - 6th cent. CE) Tagged with subjects: •churches in constantinople and its vicinity\n, church of st john the apostle •john the apostle Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 273

571. Mark The Deacon, Life of Porphyrius, 48, 7 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 759

572. Proclus, In Platonis Timaeum Commentarii, 3.334.3-3.334.15, 3.335.10-3.335.14, 3.338.6-3.338.13, 3.340.14-3.340.17 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 206

573. Caesarius of Arles, Sermones, 192.2 (5th cent. CE - 6th cent. CE) Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 183

574. Sidonius Apollinaris, Letters, 5.17 (5th cent. CE - 5th cent. CE) Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 188

5.17. XVII To his friend Eriphius [461-7 CE ]You are the same man still, my dear Eriphius; the pleasures of the chase, the amenities of town or country are never allowed to lure you so far that in your hour the charm of letters will not win you back. That devotion it is which bids you tolerate even me, whom you are good enough to describe as redolent of the Muses. If you were in a frivolous mood when you wrote so, you jest at my expense; if in sober earnest, your regard for me has blinded your eyes, for it needs no demonstration to prove your judgement at fault. Really, you go much too far when you use of me expressions hardly appropriate to a Homer or a Virgil. [2] I leave these kindly exaggerations, and pass to the proper subject of my letter. You bid me send you the verses which I was weak enough to compose at the request of your most distinguished father-in-law, who understands the art of so living with his fellows as to command or obey with equal ease. Blame yourself if words run away with me, and I relate an insignificant event at greater length than it deserves; you insist on a picture of the scene and all that occurred, since your illness prevented you from being with us. [3] We had assembled at the tomb of S. Justus 1; the annual procession before daylight was over, attended by a vast crowd of both sexes which even that great church could not hold with all its cincture of galleries. After Vigils were ended, chanted alternately by the monks and clerics, the congregation separated; we could not go far off, as we had to be at hand for the next service at Tierce, when the priests were to celebrate the Mass. [4] We felt oppressed by the crowding in a confined space, and by the great number of lights which had been brought in. It was still almost summer, and the night was so sultry that it suffocated us, imprisoned as we were in that steaming atmosphere; only the first freshness of the autumn dawn brought some welcome relief. Groups of the different classes dispersed in various directions, the principal citizens assembling at the monument of Syagrius, which is hardly a bowshot from the church. Some of us sat down under an old vine, the stems of which were trained trellis-wise and covered with leaves and drooping fronds; others sat on the grass odorous with the scent of flowers.

575. Evagrius Scholasticus, Ecclesiastical History, 3.34 (6th cent. CE - 6th cent. CE) Tagged with subjects: •john scholasticus Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 400

576. Procopius, On Buildings, 1.2, 1.6.5-1.6.8, 1.21.2, 2.11.4, 5.6.1-5.6.26, 5.9.1-5.9.11, 6.2 (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 227; Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 145, 170, 173, 175, 268; Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 295; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 763, 764

5.6.18. But the site itself, being inland very far from the sea and walled about on all sides by quite steep hills, as I have said, made it impossible for those who were preparing the foundations to bring columns from outside. 19 But when the impossibility of this task was causing the Emperor to become impatient, God revealed a natural supply of stone perfectly suited to this purpose in the near by hills, one which had either lain there in concealment previously, or was created at that moment. 20 Either explanation is credible to those who trace the cause of it to God; 5.6.21. for while we, in estimating all things by the scale of man's power, consider many things to be wholly impossible, for God nothing in the whole world can be difficult or impossible. 22 So the church is supported on all sides by a number of huge columns from that place, which in colour resemble flames of fire, some standing below and some above and others in the stoas which surround the whole church except on the side facing the east. Two of these columns stand before the door of the church, exceptionally large and probably second to no column in the whole world. 23 Here is added another colonnaded stoa which is called the narthex, I suppose because it is not broad.

577. Sophronius, Narratio Miraculorum Sanctorum Cyri Et Joannis, 66.1 (6th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 387, 796

578. Facundus of Hermiane, Pro Defensione Trium Capitulorum Concilii Chalcedoniensis Libri Xii, a b c d\n0 "1.1.19" "1.1.19" "1 1\n1 "1.3.1" "1.3.1" "1 3\n2 "1.3.13" "1.3.13" "1 3\n3 1.4.16 1.4.16 1 4\n4 "1.1.17" "1.1.17" "1 1\n5 1.4.15 1.4.15 1 4\n6 "1.3.32" "1.3.32" "1 3 (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 425

579. Gregory The Great, Liber Regulae Pastoralis, 1.1 (6th cent. CE - 7th cent. CE) Tagged with subjects: •john chrysostom Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 114

580. Maximus The Confessor, Quaestiones Ad Thalassium , PG 90.544 C (6th cent. CE - 7th cent. CE) Tagged with subjects: •cassian, john, founder of monastery at monte cassino, bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348

581. Arator, Historia Apostolica, a b c d\n0 "1.735" "1.735" "1 735" (6th cent. CE - 6th cent. CE) Tagged with subjects: •john chrysostom Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 193

582. Agathias, Historiae, 2.10.4 (6th cent. CE - 6th cent. CE) Tagged with subjects: •chrysostom, john Found in books: Cairns et al, Emotions through Time: From Antiquity to Byzantium 309

583. Anon., Avot Derabbi Nathan B, 3 (6th cent. CE - 8th cent. CE) Tagged with subjects: •john chrysostom, denunciation of christian adoption of jewish practices Found in books: Kalmin, The Sage in Jewish Society of Late Antiquity (1998) 69

584. Facundus of Hermiane, Letters, a b c d\n0 3.6 3.6 3 6\n1 "1.3.32" "1.3.32" "1 3\n2 "1.3.1" "1.3.1" "1 3\n3 "1.3.13" "1.3.13" "1 3\n4 1.4.15 1.4.15 1 4\n5 1.4.16 1.4.16 1 4\n6 "1.1.17" "1.1.17" "1 1\n7 "1.1.19" "1.1.19" "1 1 (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 273

585. John Malalas, History, 11.5, 11.28 (6th cent. CE - 6th cent. CE) Tagged with subjects: •john of antioch, historian •churches in constantinople and its vicinity\n, church of st john the apostle Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 271; de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 185

586. Gregory of Tours, Liber In Gloria Martyrum, 30, 97, 99 (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 779

587. Augustine, Letters, 8*, 17.4, 157.23, 157.24, 29.11, 95.3, 91.8, 91.9, 91.10, 22.6, 22.5, 22.4, 22.3, 50, 41.2, 41.1, "23a.3", "16.1", "100", "147.7", "224.2" (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 202

588. Adamnan, De Locis Santis, 2.17.7 (7th cent. CE - 8th cent. CE) Tagged with subjects: •john the baptist, cave of Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 232

589. Bede The Venerable, De Locis Santis, 11.1 (7th cent. CE - 8th cent. CE) Tagged with subjects: •john the baptist, cave of •john the baptist, and diet of wild honey Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 232, 319

590. Quran, Quran, 2.253, 3.39, 3.161, 4.164, 6.85, 17.55, 19.41, 19.51-19.52, 19.54, 19.56, 46.35 (7th cent. CE - 7th cent. CE) Tagged with subjects: •john (apostle) Found in books: Rippin, The Blackwell Companion to the Qur'an (2006) 236

17.55. وَرَبُّكَ أَعْلَمُ بِمَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَى بَعْضٍ وَآتَيْنَا دَاوُودَ زَبُورًا 19.41. وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا 19.51. وَاذْكُرْ فِي الْكِتَابِ مُوسَى إِنَّهُ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَبِيًّا 19.52. وَنَادَيْنَاهُ مِنْ جَانِبِ الطُّورِ الْأَيْمَنِ وَقَرَّبْنَاهُ نَجِيًّا 19.54. وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَبِيًّا 19.56. وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا

591. John Chrysostom, Hom. In Col., 8.5 Tagged with subjects: •john chrysostom Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 204, 205

592. John Climacus, Scala Paradisi, 25 Tagged with subjects: •john chrysostom Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271

593. Chrysostom, Homilae In Epistola Ad Galatas, 2 Tagged with subjects: •john chrysostom •john chrysostom, adversus judaeos sermons of Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 146

594. Anon., Apocryphon of John (Nh Iii, 1), 18.17 Tagged with subjects: •john, evangelist/son of zebedee Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 234

595. Basil of Caesarea, Hom. Temp. Fam. Et Sicc., a b c d\n0 "31.308" "31.308" "31 308" Tagged with subjects: •john chrysostom Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 393

596. Anna Comnena, Alexiad, 11.2 Tagged with subjects: •churches in constantinople and its vicinity\n, church of st john the apostle •john the apostle Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 263

597. John Chrysostom, Hom. 5 In 1 Thess., 4.8 Tagged with subjects: •chrysostom, john Found in books: Fielding, Transformations of Ovid in Late Antiquity (2017) 165

598. John Chrysostom, Hom. Proph. Obsc., "pg 49.251-252" Tagged with subjects: •john chrysostom Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 393

599. Asterius, Homilies, 3.8, 12.1.1-12.1.2, 12.2.2, 12.4.1-12.4.2 Tagged with subjects: •nan Found in books: Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 75

600. Maximus The Confessor, Ep., "2" Tagged with subjects: •john chrysostom Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 195

602. Gregory of Nyssa, Pg, 46.557 Tagged with subjects: •john chrysostom, between universalism and elitism •john chrysostom, political prominence of Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 274

603. Gregory of Nyssa, De Ben. Ii, "gno 9/1.126" Tagged with subjects: •john chrysostom Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 409

604. Eusebius, Gei, 141 gaisord Tagged with subjects: •john chrysostom, as critic of paideia •john chrysostom, on the monks Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 272

605. Julian, Ath., 272a Tagged with subjects: •john chrysostom, john, gospel of Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 172

606. John Chrysostom, Opp. (Pg 47), 363, 328 Tagged with subjects: •nan Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 283

607. John Chrysostom, In Jo. Hom., 370 Tagged with subjects: •john chrysostom, and parrhesia •john chrysostom, as critic of paideia •john chrysostom, on the monks Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 283

608. Gregory of Nazianzus, Or., 27.3 Tagged with subjects: •john chrysostom, between universalism and elitism •john chrysostom, political prominence of Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 274

609. John Chrysostom, Hom. In Laz., "3 (pg 48.1000)", "1 (pg 48.980)", "1 (pg 48.979)", "3 (pg 48.997-998)", "3 (pg 48.996) 399-400", "1 (pg 48.967)" Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 398

610. Palladius of Aspuna, Lausiac History, 44.1 Tagged with subjects: •nan Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 209

611. Epiphanius, De Fide, 24.3 Tagged with subjects: •john chrysostom Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 205

612. Anon., Physiologus Graecus, 11 Tagged with subjects: •john (apostle) Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 218

613. Gregory of Nyssa, De Ben. I, "gno 9/1.97-99", "gno 9/1.97", "gno 9/1.106-107" Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 403

614. John Chrysostom, Catech. Illum., 2.5 Tagged with subjects: •john chrysostom Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 203

615. Cyril of Jerusalem, Catch., 1.10, 13.36, 19.8 Tagged with subjects: •john chrysostom Found in books: Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 201, 205

616. Basil of Caesarea, Homily On Mamas, 1 Tagged with subjects: •john chrysostom, on eutropius Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 298

617. Papyri, P.Eleph., 11.1380 Tagged with subjects: •cyrus and john (saints), establishment at menouthis •menouthis, question of cyrus and john supplanting isis Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 370

618. Augustine, Sermones De Vetere Testamento, 48 Tagged with subjects: •john chrysostom Found in books: Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 72

619. Tacitus, The Annals, 16.23.1 Tagged with subjects: •ephesus, buildings and streets, basilica of st. john Found in books: Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 85

620. Gregory of Nyssa, De Vita Gregorii Thaumaturgi, 900-901 m. Tagged with subjects: •john chrysostom, classical paideia, proper engagement with Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 345

621. Basil of Caesarea, Homily On Psalm, 114 1 Tagged with subjects: •john chrysostom, sermons of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 297

622. Julian, C.Her., 228d, 229c, 229d, 230d-1d Tagged with subjects: •nan Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 172

623. John Lydus, On The Magistracies of Rome, 3.25.173.17 Tagged with subjects: •john lydus, on the magistracies of rome Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 594

624. Gregory The Great, Registrum (Letters), 4.30, 5.38-5.39 Tagged with subjects: •john the faster Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 697

625. Gregory of Nazianzus, De Gorg., "793a" Tagged with subjects: •john (evangelist) Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 273

626. Papyri, P.Berl., 8508 Tagged with subjects: •john the apostle Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 163

627. Gregory of Nazianzus, Or., a b c d\n0 63.72.23 63.72.23 63 72\n1 63.72.26 63.72.26 63 72\n2 63.72.27 63.72.27 63 72\n3 63.75.9 63.75.9 63 75\n4 63.75.10 63.75.10 63 75\n5 63.75.11 63.75.11 63 75\n6 63.75.23 63.75.23 63 75\n7 63.75.22 63.75.22 63 75\n8 63.72.25 63.72.25 63 72\n9 63.72.24 63.72.24 63 72\n10 63.75.12 63.75.12 63 75\n11 "14.35.884" "14.35.884" "14 35 Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 272

628. Theophanes Confessor, Chron., am 6064, am 6091, am 6094, am 6083 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 267, 269

629. Cyril of Scythopolis, Life of John The Hesychast, 4 Tagged with subjects: •john chrysostom Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 52

630. Anon., 4Q376, 0 Tagged with subjects: •strugnel, john Found in books: Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 54

631. Origen, Prol., "3" Tagged with subjects: •john chrysostom Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 195

632. Clement of Alexandria, Qds, a b c d\n0 "29.1-30.6" "29.1 "29 1 Tagged with subjects: •john chrysostom Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 195

633. Gregory of Nyssa, Hom. Beat., "1 gno 7/2.77.4", "1 gno 7/2.81.18" Tagged with subjects: •nan Found in books: Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 401

634. Leontius (Presbyter of Constantinople), Homilies, 10.10.141-10.10.144, 10.162-10.168 Tagged with subjects: •john chrysostom, homilia in epistolam primam ad corinthios •john chrysostom, liturgy and Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 555

635. Eusebius, Catena, 1277 Tagged with subjects: •chrysostom, john Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 107

636. John Chrysostom, Bab., 1, 10-12, 127, 13-17, 19, 2, 20-21, 23-29, 3, 30-38, 4, 45, 48, 5, 51, 6-7, 73-75, 8, 80-81, 87, 9, 18 Tagged with subjects: •nan Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 245, 246, 247, 248, 252

637. Dead Sea Scrolls, 11Qber, 01-feb Tagged with subjects: •john (evangelist) Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 175

638. Epigraphy, Cij, 1449 Tagged with subjects: •john chrysostom Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 227

639. Epigraphy, Cil, 2.5181, 6.1783, 6.16740, 10.6656, 11.276, 11.720, 11.5265 Tagged with subjects: •john chrysostom •ravenna, aemilia, church of st. john the evangelist •john, the apostle Found in books: Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 378; Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 200, 235; Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 186

640. Hebrew Bible, Numeri, 6.24-6.26 Tagged with subjects: •john (evangelist) Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 175

641. Epigraphy, I.Ephesos, 1398, 24/a/b/c, 27, 274, 3066, 2061 Tagged with subjects: •nan Found in books: Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 85

642. Anon., Datustan E. Xrat, 1.249 Tagged with subjects: •st. john at ephesus Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1598

643. Epigraphy, Ig Ii, 7.2712 Tagged with subjects: •chrysostom, john Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 214, 223, 237

644. Epigraphy, Ig Iv ,1, 122, ll. 26-35 (= Test. No. 25) 10 , 177, 261, 122, ll. 69-82 (= Test. No. 33) 10, 177, 178-179 Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan

645. Aristophanes, Islands Pcg, 1.2-1.3 Tagged with subjects: •fast days, public, john chrysostom Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 296

646. Anon., Canticles Zuttah, 1.15 Tagged with subjects: •john chrysostom Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 200

647. Anon., Qoheleth Zuttah, 3.2 Tagged with subjects: •john, the apostle Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 235

648. Palladius Monachus, Dialogus De Vita Sancti Johannis Chrysostomi, 9.162-9.164 Tagged with subjects: •john chrysostom Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 134

649. John Chrysostom, Sermo 9 In Gen., 3-5 Tagged with subjects: •nan Found in books: Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 146

650. John Chrysostom, De Proph. Obsc., 2.2.34-2.2.56 Tagged with subjects: •john chrysostom, on the changing of names •john chrysostom, on the prologue of acts Found in books: Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 146

651. Theodore of Mopsuestia, Commentary On The Psalms, 263, 264, 265, 266, 34.26b Tagged with subjects: •nan Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 273

652. Ostraca, O.Mma., 12.180.107 Tagged with subjects: •john chrysostom Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 231

653. Thomas of Marga, Book of Governors, i74.3-10, i75.1-14 Tagged with subjects: •nan Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 229

654. Ambrose, Epistle To Laeta, 226-227 Tagged with subjects: •nan Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 229

655. Pachomius, Praecepta, 138-140 Tagged with subjects: •nan Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 228

656. John Chrysostom, Against Opponents of The Monastic Life, 3.11-3.13 Tagged with subjects: •john chrysostom Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 228, 229

657. Epigraphy, Ig Xii,2, 114 Tagged with subjects: •cyrus and john (saints), establishment at menouthis Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 369

658. Pseudo-Martyrius, Funeral Oration In Praise of John Chrysostom, 93 Tagged with subjects: •john chrysostom Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 115

659. John Chrysostom, Hom. In 2 Cor. 12,, 12 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 167

660. Anon., 4 Ezra, 8.20 Tagged with subjects: •john (evangelist), johannine language •john (evangelist), johannine prayers •john (evangelist), johannine theology •john (evangelist), johannine vernacular Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177

8.20. "O Lord who inhabitest eternity, whose eyes are exalted and whose upper chambers are in the air,

661. John Chrysostom, Catech., 8.6 Tagged with subjects: •john chrysostom, as critic of paideia •john chrysostom, on the monks Found in books: Niccolai, Christianity, Philosophy, and Roman Power: Constantine, Julian, and the Bishops on Exegesis and Empire (2023) 282

662. Anon., 3 Enoch, 15b.2 Tagged with subjects: •gospel of john, johannine epistemology Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 149

663. Anon., Apostolic Church Order, 17.2 Tagged with subjects: •nan Found in books: Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 251

664. John Chrysostom, De Inani Gloria, 23-25 Tagged with subjects: •nan Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 227

665. Augustine, Sermones De Tempore, 241.5.5 Tagged with subjects: •john chrysostom Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 233

666. Synesios, Encomium On Baldness, 13.4 Tagged with subjects: •john chrysostom Found in books: Spielman, Jews and Entertainment in the Ancient World (2020) 190

667. Callisthenes, Recensio , 14.157-16.194, 23.257 Tagged with subjects: •nan Found in books: Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 56

668. Tzetzes, John, Carmina Iliaca, a b c d\n0 3.286 3.286 3 286\n1 3.285 3.285 3 285\n2 3.280 3.280 3 280\n3 3.281 3.281 3 281\n4 3.282 3.282 3 282\n5 3.283 3.283 3 283\n6 3.284 3.284 3 284\n7 "3.290" "3.290" "3 290" Tagged with subjects: •nan Found in books: Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 360

669. Gregory of Nyssa, On The Forty Holy Martyrs of Sebaste I, 757 Tagged with subjects: •john chrysostom Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 83

670. Ireneus of Lyon, Hom., 40.1 Tagged with subjects: •john chrysostom Found in books: Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 33

671. Origen, In Apoc., 36 Tagged with subjects: •john (apostle) Found in books: Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 50

672. Ireneus of Lyon, Hom. In 1 Cor., 3 Tagged with subjects: •john chrysostom Found in books: Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 163

673. Origen, In Mat., 10.16, 12.32 Tagged with subjects: •john (apostle) Found in books: Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 50, 126

674. Stobaeus, Ecologues, 3.285.13-3.285.16 Tagged with subjects: •john of stobi (stobaeus) Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 293

675. Euripides, Auge, 269 Tagged with subjects: •john of stobi (stobaeus) Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 235

676. Euripides, Andromeda, 138, 125 Tagged with subjects: •nan Found in books: Seaford, Wilkins, Wright, Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill (2017) 232

677. Palestinian Talmud, Ber 3 (6C) 112, 118, 126, 129,, 3 Tagged with subjects: •john (the baptist) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 229

678. Palestinian Talmudber 4, Ber 44 (8B), 4.4 Tagged with subjects: •john (the baptist) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 271

679. Tosefta, Rh, 2.18 Tagged with subjects: •john (the baptist) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 528

680. War Scroll, 1Qm, 14.7 Tagged with subjects: •john (the baptist) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 227

681. Orphic Hymns., Lithica, "346-54 halleux and schamp" Tagged with subjects: •tzetzes, john, on nestor and memnon Found in books: Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 359

682. Anon., Christos Paschon, 1000-1004, 1006-1007, 998-999, 1005 Tagged with subjects: •nan Found in books: Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 331, 332

683. Theophylact of Ochrid, Poems, 14.7, 14.27-14.28 Tagged with subjects: •st john the evangelist Found in books: Alexiou and Cairns, Greek Laughter and Tears: Antiquity and After (2017) 332

686. Egeria (Eucheria), Itinerarium, 12.1, 12.5-12.7, 39.4-39.5, 43.2-43.3 Tagged with subjects: •john the baptist, cave of •john (son of zebedee, apostle) Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 44; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 232

687. Anon., 2 Enoch, 22.1-22.6 Tagged with subjects: •gospel of john, johannine epistemology •john, first letter of Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 184

688. Possidius, Indiculum, a b c d\n0 "10.5" "10.5" "10 5"\n1 "10.6" "10.6" "10 6" Tagged with subjects: •nan Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 140

689. Valerianus of Cimiez, Sermones, 13, 12 Tagged with subjects: •nan Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 212

690. Justinian, Codex Theodosianus, a b c d\n0 "16.6.6" "16.6.6" "16 6\n1 "16.10.24" "16.10.24" "16 10\n2 "16.5.57" "16.5.57" "16 5 Tagged with subjects: •nan Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 103

691. Anon., Yalqut Shimoni, Genesis102, Proverbs964 Tagged with subjects: •nan Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 582

692. Evagrius Ponticus, Antirrhetikos, 8.12, 8.31, 8.53-8.54 Tagged with subjects: •cassian, john,, and monasticism Found in books: Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 230

693. Eunapius, Vit. Phil., 6.11.6 Tagged with subjects: •john chrysostom Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 237

694. John of Damasuc, Hom. Eph., 21.3 Tagged with subjects: •john chrysostom Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 239

695. Anastasius, Quaestio, 26.4 Tagged with subjects: •dreams (in late antique and medieval christian literature), john eleemon, life of tychon •dreams (in late antique and medieval christian literature), john rufus, plerophoria Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 759, 760

696. Anon., Gerim, 3.4 Tagged with subjects: •john chrysostom, church father, homilies by on the judaizers Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 184

698. Epigraphy, Inscriptiones Latinae Christianae Veteres, 20 Tagged with subjects: •ravenna, aemilia, church of st. john the evangelist Found in books: Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 378

699. Anon., Scholia In Aeschyli Septem Adversus Thebas, 1.1, 1.15-1.16 Tagged with subjects: •peter, contrasted with john in lists of apostles Found in books: Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 287

700. Anon., Midrash Mishle, 31 Tagged with subjects: •sermon (derashah), homily, john chrysostom Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 582

31. "

701. Severian of Gabala, On The Creation of The World, 5.5 Tagged with subjects: •chrysostom, john Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 316, 333

702. Basil of Caesarea, Ad Adul., 4.8-4.10 Tagged with subjects: •john chrysostom Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 199

703. Gregory of Nazianzus, Against Julian, 80-81 Tagged with subjects: •nan Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 316, 333

704. Cyril of Alexandria, Ep., 41 Tagged with subjects: •chrysostom, john Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 113

705. Theodoret of Cyrrhus, Church History, 2.13 Tagged with subjects: •chrysostom, john Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 309

706. John Chrysostom, None Can Harm Him Who Does Not Injure Himself, 15, 17, 16 Tagged with subjects: •nan Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 309

707. John Chrysostom, On The Statues, 6.12-6.13, 21.10-21.11 Tagged with subjects: •chrysostom, john Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 316, 319, 333

708. Athanasius, Against Arius, 3.5 Tagged with subjects: •chrysostom, john Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 333

709. Ambrose, Commentary On Psalm, 10.25 Tagged with subjects: •chrysostom, john Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 333

710. Choricius, Laudatio Marciani, 1.47-1.76 Tagged with subjects: •chrysostom, john Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 113

711. Augustine of Hippo, Exposition On Psalm, 22-23, 21 Tagged with subjects: •nan Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 287

712. Iohannes Chrysostomus, Hom. De Davide Et Saule, 3.1.63, 3.1.64, 3.1.65, 3.1.66, 3.1.67, 3.1.68, 3.1.69, 3.1.70, 3.1.71, 3.2.50, 3.2.51, 3.2.53, 3.2.52, 3.2.58, 3.2.57, 3.2.56, 3.2.55, 3.2.54, 3.2.59, 3.3.67, 3.3.65, 3.3.1-2;31-41, 3.3.66, 3.5.53-3.6, 3.6.65, 3.6.64, 3.6.63, 3.6.62, 3.6.61, 3.6.60, 3.6.59, 3.6.58, 3.6.57, 3.6.56, 3.6.55, 3.6.54, 3.6.53, 3.6.52, 3.6.66, 3.6.51, 3.6.49, 3.6.48, 3.6.47, 3.6.46, 3.6.45, 3.6.44, 3.6.34, 3.6.33, 3.6.32, 3.6.30, 3.6.29, 3.6.26, 3.6.25, 3.6.24, 3.6.50, 3.6.67, 3.6.23, 3.6.22, 3.6.31, 3.6.20, 3.6.21, 3.6.19, 3.8.64, 3.8.65, 3.8.66, 3.8.67, 3.8.68, 3.9.1, 3.9.2, 3.9.3, 3.9.4, 4-12 Tagged with subjects: •nan Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 215

713. Nilus Ancyranus, Poss., 334 Tagged with subjects: •john chrysostom Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 216

714. Nilus Ancyranus, De Monastica Exercitatione, 13, 16-17, 2, 20-21, 26, 3, 35, 4, 41-42, 44-45, 47, 5, 50, 54, 66, 71-75, 9, 15 Tagged with subjects: •nan Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 216, 217

715. John Chrysostom, Homilies On The Epistle To The Hebrews, 17.5, pg. 63 col. Tagged with subjects: •nan Found in books: Leibner and Hezser, Jewish Art in Its Late Antique Context (2016) 113

716. Manuscripts, Vatican Bav, 1084, 1434, 1524, 1746, 653, 710, 731, 703 Tagged with subjects: •nan Found in books: Marquis, Epistolary Fiction in Ancient Greek Literature (2023) 205

717. Greg. Nyss., Hom. In Cant. Cant., 9 Tagged with subjects: •john chrysostom Found in books: Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 199

718. Anon., Seder Eliyahu Zuta, 28 Tagged with subjects: •john chrysostom Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 200

719. Pseudo-Hegesippus, Historiae, 2.5.1, 2.9, 2.9.1, 2.12, 2.12.2, 2.14, 2.17-2.18, 3.2, 4.20.1, 4.21.1, 4.25, 4.26.1, 4.32, 5.2, 5.2.1, 5.15.1, 5.22, 5.41.2, 5.44.2, 5.46, 5.46.1, 5.50, 5.53.1 Tagged with subjects: •john the baptist, •john chrysostom, Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 22, 37, 122, 147, 148, 149, 150, 179, 277

720. Severus, Dialogi Duo, 1.10-1.16 Tagged with subjects: •john of ephesus, lives of the eastern saints •lives of the eastern saints (john of ephesus) Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 244

721. Severus, Life of Martin, 4.3-4.9 Tagged with subjects: •john chrysostom Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 209

722. Severus of Minorca, Letters, 30, 38, 45, 73 Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 88

724. Simplicius of Cilicia, In Libros Aristotelis De Anima Commentaria, 241.7 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •rist, john Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 206

725. Sozomenus, Ecclesiastical History, 1.20, 3.14.22, 3.15, 3.15.1, 3.15.8, 4.20, 4.27, 5.11.7-5.11.11, 6.9, 6.17.1, 6.40, 7.7.49, 7.9.6, 7.15, 7.24, 7.26, 8.1-8.3, 8.2.5-8.2.6, 8.6.1-8.6.9, 8.13 Tagged with subjects: •john chrysostom •john chrysostom, •john, chrysostom •john chrysostom, character of •john chrysostom, dating sermons of •john chrysostom, historical context of •john chrysostom, arkadios and eudoxia and Found in books: Amsler, Knowledge Construction in Late Antiquity (2023) 258; Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 102; Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 148; Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 138, 139, 143, 161; Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 209; Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 85; Hahn Emmel and Gotter, Usages of the Past in Roman Historiography (2008) 70, 83; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 204; Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 46; Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 143; Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 176; Larsen and Rubenson, Monastic Education in Late Antiquity: The Transformation of Classical 'Paideia' (2018) 57; Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 159, 160

4.27. The spirit of innovation is self-laudatory, and hence it advanced further and further, and crept along to greater novelties with increasing self-conceit, and in scorn of the fathers it enacted laws of its own, nor does it honor the doctrines of the ancients concerning God, but is always thinking out strange dogmas and restlessly adds novelty to novelty as the events now show. For after Macedonius had been deposed from the church of Constantinople, he renounced the tenets of Acacius and Eudoxius. He began to teach that the Son is God, and that He is in all respects and in substance like the Father. But he affirmed that the Holy Ghost is not a participant of the same dignities, and designated Him a minister and a servant, and applied to Him whatever could, without error, be said of the holy angels. This doctrine was embraced by Eleusius, Eustathius, and by all the other bishops who had been deposed at Constantinople, by the partisans of the opposite heresy. Their example was quickly followed by no small part of the people of Constantinople, Bithynia, Thrace, the Hellespont, and of the neighboring provinces. For their mode of life had no little influence, and to this do the people give special attention. They assumed great gravity of demeanor, and their discipline was like that of the monks; their conversation was plain and of a style fitted to persuade. It is said that all these qualifications were united in Marathonius. He originally held a public appointment in the army, under the command of the prefect. After amassing some money in this employment, he quit military science, and undertook the superintendence of the establishments for the relief of the sick and the destitute. Afterwards, at the suggestion of Eustathius, bishop of Sebaste, he embraced an ascetic mode of life, and founded a monastical institution in Constantinople which exists to the present day. He brought so much zeal, and so much of his own wealth to the support of the aforesaid heresy, that the Macedonians were by many termed Marathonians, and it seems to me not without reason; for it appears that he alone, together with his institutions, was the cause that it was not altogether extinguished in Constantinople. In fact, after the deposition of Macedonius, the Macedonians possessed neither churches nor bishops until the reign of Arcadius. The Arians, who drove out of the churches and rigorously persecuted all who held different sentiments from themselves, deprived them of all these privileges. It would be no easy task to enumerate the names of the priests who were at this period ejected from their own cities; for I believe that no province of the empire was exempted from such a calamity. 4.27. The spirit of innovation is self-laudatory, and hence it advanced further and further, and crept along to greater novelties with increasing self-conceit, and in scorn of the fathers it enacted laws of its own, nor does it honor the doctrines of the ancients concerning God, but is always thinking out strange dogmas and restlessly adds novelty to novelty as the events now show. For after Macedonius had been deposed from the church of Constantinople, he renounced the tenets of Acacius and Eudoxius. He began to teach that the Son is God, and that He is in all respects and in substance like the Father. But he affirmed that the Holy Ghost is not a participant of the same dignities, and designated Him a minister and a servant, and applied to Him whatever could, without error, be said of the holy angels. This doctrine was embraced by Eleusius, Eustathius, and by all the other bishops who had been deposed at Constantinople, by the partisans of the opposite heresy. Their example was quickly followed by no small part of the people of Constantinople, Bithynia, Thrace, the Hellespont, and of the neighboring provinces. For their mode of life had no little influence, and to this do the people give special attention. They assumed great gravity of demeanor, and their discipline was like that of the monks; their conversation was plain and of a style fitted to persuade. It is said that all these qualifications were united in Marathonius. He originally held a public appointment in the army, under the command of the prefect. After amassing some money in this employment, he quit military science, and undertook the superintendence of the establishments for the relief of the sick and the destitute. Afterwards, at the suggestion of Eustathius, bishop of Sebaste, he embraced an ascetic mode of life, and founded a monastical institution in Constantinople which exists to the present day. He brought so much zeal, and so much of his own wealth to the support of the aforesaid heresy, that the Macedonians were by many termed Marathonians, and it seems to me not without reason; for it appears that he alone, together with his institutions, was the cause that it was not altogether extinguished in Constantinople. In fact, after the deposition of Macedonius, the Macedonians possessed neither churches nor bishops until the reign of Arcadius. The Arians, who drove out of the churches and rigorously persecuted all who held different sentiments from themselves, deprived them of all these privileges. It would be no easy task to enumerate the names of the priests who were at this period ejected from their own cities; for I believe that no province of the empire was exempted from such a calamity. 6.9. The Christians who represented the Nicene doctrines and the followers of the Novatian views were treated with equal severity in the city of Constantinople. They were all ultimately expelled from the city; and the churches of the Novatians were closed by order of the emperor. The other party had no churches to be closed, having been deprived of them all during the reign of Constantius. At this period, Agelius who, from the time of Constantius, had governed the church of the Novatians at Constantinople, was condemned to banishment. It is said that he was especially remarkable for his course of life according to the ecclesiastical laws. With respect to his mode of life, he had attained to the highest degree of philosophy, namely, freedom from worldly possessions; this was evidenced by his daily conduct; he had but one tunic, and always walked barefooted. Not long after his banishment, he was recalled, received the churches under him, and boldly convened churches through the influence of Marcian, a man of extraordinary virtue and eloquence, who had formerly been enrolled among the troops of the palace, but at this period was a presbyter of the Novatian heresy, and the teacher of grammar to Anastasia and Carosa, the daughters of the emperor. There are still baths at Constantinople which bear the names of these princesses. It was for the sake of Marcian alone that the privilege above-mentioned was conceded to the Novatians. 6.9. The Christians who represented the Nicene doctrines and the followers of the Novatian views were treated with equal severity in the city of Constantinople. They were all ultimately expelled from the city; and the churches of the Novatians were closed by order of the emperor. The other party had no churches to be closed, having been deprived of them all during the reign of Constantius. At this period, Agelius who, from the time of Constantius, had governed the church of the Novatians at Constantinople, was condemned to banishment. It is said that he was especially remarkable for his course of life according to the ecclesiastical laws. With respect to his mode of life, he had attained to the highest degree of philosophy, namely, freedom from worldly possessions; this was evidenced by his daily conduct; he had but one tunic, and always walked barefooted. Not long after his banishment, he was recalled, received the churches under him, and boldly convened churches through the influence of Marcian, a man of extraordinary virtue and eloquence, who had formerly been enrolled among the troops of the palace, but at this period was a presbyter of the Novatian heresy, and the teacher of grammar to Anastasia and Carosa, the daughters of the emperor. There are still baths at Constantinople which bear the names of these princesses. It was for the sake of Marcian alone that the privilege above-mentioned was conceded to the Novatians. 7.15. Paulinus, bishop of Antioch, died about this period, and those who had been convened into a church with him persisted in their aversion to Flavian, although his religious sentiments were precisely the same as their own, because he had violated the oath he had formerly made to Meletius. They, therefore, elected Evagrius as their bishop. Evagrius did not long survive this appointment, and although Flavian prevented the election of another bishop, those who had seceded from communion with him, still continued to hold their assemblies apart. About this period, the bishop of Alexandria, to whom the temple of Dionysus had, at his own request, been granted by the emperor, converted the edifice into a church. The statues were removed, the adyta were exposed; and, in order to cast contumely on the pagan mysteries, he made a procession for the display of these objects; the phalli, and whatever other object had been concealed in the adyta which really was, or seemed to be, ridiculous, he made a public exhibition of. The pagans, amazed at so unexpected an exposure, could not suffer it in silence, but conspired together to attack the Christians. They killed many of the Christians, wounded others, and seized the Serapion, a temple which was conspicuous for beauty and vastness and which was seated on an eminence. This they converted into a temporary citadel; and hither they conveyed many of the Christians, put them to the torture, and compelled them to offer sacrifice. Those who refused compliance were crucified, had both legs broken, or were put to death in some cruel manner. When the sedition had prevailed for some time, the rulers came and urged the people to remember the laws, to lay down their arms, and to give up the Serapion. There came then Romanus, the general of the military legions in Egypt; and Evagrius was the prefect of Alexandria As their efforts, however, to reduce the people to submission were utterly in vain, they made known what had transpired to the emperor. Those who had shut themselves up in the Serapion prepared a more spirited resistance, from fear of the punishment that they knew would await their audacious proceedings, and they were further instigated to revolt by the inflammatory discourses of a man named Olympius, attired in the garments of a philosopher, who told them that they ought to die rather than neglect the gods of their fathers. Perceiving that they were greatly dispirited by the destruction of the idolatrous statues, he assured them that such a circumstance did not warrant their renouncing their religion; for that the statues were composed of corruptible materials, and were mere pictures, and therefore would disappear; whereas, the powers which had dwelt within them, had flown to heaven. By such representations as these, he retained the multitude with him in the Serapion. When the emperor was informed of these occurrences, he declared that the Christians who had been slain were blessed, inasmuch as they had been admitted to the honor of martyrdom, and had suffered in defense of the faith. He offered free pardon to those who had slain them, hoping that by this act of clemency they would be the more readily induced to embrace Christianity; and he commanded the demolition of the temples in Alexandria which had been the cause of the popular sedition. It is said that, when this imperial edict was read in public, the Christians uttered loud shouts of joy, because the emperor laid the odium of what had occurred upon the pagans. The people who were guarding the Serapion were so terrified at hearing these shouts, that they took to flight, and the Christians immediately obtained possession of the spot, which they have retained ever since. I have been informed that, on the night preceding this occurrence, Olympius heard the voice of one singing hallelujah in the Serapion. The doors were shut and everything was still; and as he could see no one, but could only hear the voice of the singer, he at once understood what the sign signified; and unknown to any one he quitted the Serapion and embarked for Italy. It is said that when the temple was being demolished, some stones were found, on which were hieroglyphic characters in the form of a cross, which on being submitted to the inspection of the learned, were interpreted as signifying the life to come. These characters led to the conversion of several of the pagans, as did likewise other inscriptions found in the same place, and which contained predictions of the destruction of the temple. It was thus that the Serapion was taken, and, a little while after, converted into a church; it received the name of the Emperor Arcadius. There were still pagans in many cities, who contended zealously in behalf of their temples; as, for instance, the inhabitants of Petr a and of Areopolis, in Arabia; of Raphi and Gaza, in Palestine; of Heriopolis in Phœnicia; and of Apamea, on the river Axius, in Syria. I have been informed that the inhabitants of the last-named city often armed the men of Galilee and the peasants of Lebanon in defense of their temples; and that at last, they even carried their audacity to such a height, as to slay a bishop named Marcellus. This bishop had commanded the demolition of all the temples in the city and villages, under the supposition that it would not be easy otherwise for them to be converted from their former religion. Having heard that there was a very spacious temple at Aulon, a district of Apamea, he repaired there with a body of soldiers and gladiators. He stationed himself at a distance from the scene of conflict, beyond the reach of the arrows; for he was afflicted with the gout, and was unable to fight, to pursue, or to flee. Whilst the soldiers and gladiators were engaged in the assault against the temple, some pagans, discovering that he was alone, hastened to the place where he was separated from the combat; they arose suddenly and seized him, and burnt him alive. The perpetrators of this deed were not then known, but, in course of time, they were detected, and the sons of Marcellus determined upon avenging his death. The council of the province, however, prohibited them from executing this design, and declared that it was not just that the relatives or friends of Marcellus should seek to avenge his death; when they should rather return thanks to God for having accounted him worthy to die in such a cause. 8.1. Such was the death of Theodosius, who had contributed so efficiently to the aggrandizement of the Church. He expired in the sixtieth year of his age, and the sixteenth of his reign. He left his two sons as his successors. Arcadius, the elder, reigned in the East, and Honorius in the West. They both held the same religious sentiments as their father. Damasus was dead; and at this period Siricius was the leader of the church of Rome; Nectarius, of the church in Constantinople; Theophilus, over the church of Alexandria; Flavian, over the church of Antioch; and John, over that of Jerusalem. Armenia and the Eastern provinces were at this time overrun by the barbarian Huns. Rufinus, prefect of the East, was suspected of having clandestinely invited them to devastate the Roman territories, in furtherance of his own ambitious designs; for he was said to aspire to tyranny. For this reason, he was soon after slain; for, on the return of the troops from the conquest of Eugenius, the Emperor Arcadius, according to custom, went forth from Constantinople to meet them; and the soldiers took this opportunity to massacre Rufinus. These circumstances tended greatly to the extension of religion. The emperors attributed to the piety of their father, the ease with which the tyrant had been vanquished, and the plot of Rufinus to gain their government arrested; and they readily confirmed all the laws which had been enacted by their predecessors in favor of the churches, and bestowed their own gifts in addition. Their subjects profited by their example, so that even the pagans were converted without difficulty to Christianity, and the heretics united themselves to the Catholic Church. Owing to the disputes which had arisen among the Arians and Eunomians, and to which I have already alluded, these heretics daily diminished in number. Many of them, in reflecting upon the diversity of sentiments which prevailed among those of their own persuasion, judged that the truth of God could not be present with them, and went over to those who held the same faith as the emperors. The interests of the Macedonians of Constantinople were materially affected by their possessing no bishop in that juncture; for, ever since they had been deprived of their churches by Eudoxius, under the reign of Constantius, they had been governed only by presbyters, and remained so until the next reign. The Novatians, on the other hand, although they had been agitated by the controversy concerning the Passover, which was an innovation made by Sabbatius, yet the most of them remained in quiet possession of their churches, and had not been molested by any of the punishments or laws enacted against other heretics, because they maintained that the Three Persons of the Trinity are of the same substance. The virtue of their leaders also tended greatly to the maintece of concord among them. After the presidency of Agelius they were governed by Marcian, a good man; and on his decease, a little while before the time now under consideration, the bishopric devolved upon Sisinius, a very eloquent man, well versed in the doctrines of philosophy and of the Holy Scriptures, and so expert in disputation that even Eunomius, who was well approved in this art and effective in this work, often refused to hold debates with him. His course of life was prudent and above the reach of calumny; yet he indulged in luxury, and even in superfluities; so that those who knew him not were incredulous as to whether he could remain temperate in the midst of so much abundance. His manners were gracious and suave in assemblies, and on this account he was esteemed by the bishops of the Catholic Church, by the rulers, and by the learned. His jests were replete with good nature, and he could bear ridicule without manifesting the least resentment. He was very prompt and witty in his rejoinders. Being once asked wherefore, as he was bishop, he bathed twice daily, he replied, Because I do not bathe thrice. On another occasion, being ridiculed by a member of the Catholic Church because he dressed in white, he asked where it was commanded that he should dress in black; and, as the other hesitated for a reply, he continued, You can give no argument in support of your position; but I refer you to Solomon, the wisest of men, who says, 'Let your garments be always white.' Moreover Christ is described in the Gospel as having appeared in white, and Moses and Elias manifested themselves to the apostles in robes of white. It appears to me that the following reply was also very ingenious. Leontius, bishop of Ancyra, in Galatia, settled in Constantinople after he had deprived the Novatians in his province of their churches. Sisinius went to him to request that the churches might be restored; but far from yielding compliance, he reviled the Novatians, and said that they were not worthy of holding churches, because, by abolishing the observance of pece, they intercepted the philanthropy of God. To this Sisinius replied, No one does pece as I do. Leontius asked him in what way he did pece. In coming to see you, retorted Sisinius. Many other witty speeches are attributed to him, and he is even said to have written several works with some elegance. But his discourses obtained greater applause than his writings, since he was best at declamation, and was capable of attracting the hearer by his voice and look and pleasing countece. This brief description may serve as a proof of the disposition and mode of life of this great man. 8.1. BOOK 8 Such was the death of Theodosius, who had contributed so efficiently to the aggrandizement of the Church. He expired in the sixtieth year of his age, and the sixteenth of his reign. He left his two sons as his successors. Arcadius, the elder, reigned in the East, and Honorius in the West. They both held the same religious sentiments as their father. Damasus was dead; and at this period Siricius was the leader of the church of Rome; Nectarius, of the church in Constantinople; Theophilus, over the church of Alexandria; Flavian, over the church of Antioch; and John, over that of Jerusalem. Armenia and the Eastern provinces were at this time overrun by the barbarian Huns. Rufinus, prefect of the East, was suspected of having clandestinely invited them to devastate the Roman territories, in furtherance of his own ambitious designs; for he was said to aspire to tyranny. For this reason, he was soon after slain; for, on the return of the troops from the conquest of Eugenius, the Emperor Arcadius, according to custom, went forth from Constantinople to meet them; and the soldiers took this opportunity to massacre Rufinus. These circumstances tended greatly to the extension of religion. The emperors attributed to the piety of their father, the ease with which the tyrant had been vanquished, and the plot of Rufinus to gain their government arrested; and they readily confirmed all the laws which had been enacted by their predecessors in favor of the churches, and bestowed their own gifts in addition. Their subjects profited by their example, so that even the pagans were converted without difficulty to Christianity, and the heretics united themselves to the Catholic Church. Owing to the disputes which had arisen among the Arians and Eunomians, and to which I have already alluded, these heretics daily diminished in number. Many of them, in reflecting upon the diversity of sentiments which prevailed among those of their own persuasion, judged that the truth of God could not be present with them, and went over to those who held the same faith as the emperors. The interests of the Macedonians of Constantinople were materially affected by their possessing no bishop in that juncture; for, ever since they had been deprived of their churches by Eudoxius, under the reign of Constantius, they had been governed only by presbyters, and remained so until the next reign. The Novatians, on the other hand, although they had been agitated by the controversy concerning the Passover, which was an innovation made by Sabbatius, yet the most of them remained in quiet possession of their churches, and had not been molested by any of the punishments or laws enacted against other heretics, because they maintained that the Three Persons of the Trinity are of the same substance. The virtue of their leaders also tended greatly to the maintece of concord among them. After the presidency of Agelius they were governed by Marcian, a good man; and on his decease, a little while before the time now under consideration, the bishopric devolved upon Sisinius, a very eloquent man, well versed in the doctrines of philosophy and of the Holy Scriptures, and so expert in disputation that even Eunomius, who was well approved in this art and effective in this work, often refused to hold debates with him. His course of life was prudent and above the reach of calumny; yet he indulged in luxury, and even in superfluities; so that those who knew him not were incredulous as to whether he could remain temperate in the midst of so much abundance. His manners were gracious and suave in assemblies, and on this account he was esteemed by the bishops of the Catholic Church, by the rulers, and by the learned. His jests were replete with good nature, and he could bear ridicule without manifesting the least resentment. He was very prompt and witty in his rejoinders. Being once asked wherefore, as he was bishop, he bathed twice daily, he replied, Because I do not bathe thrice. On another occasion, being ridiculed by a member of the Catholic Church because he dressed in white, he asked where it was commanded that he should dress in black; and, as the other hesitated for a reply, he continued, You can give no argument in support of your position; but I refer you to Solomon, the wisest of men, who says, 'Let your garments be always white.' Moreover Christ is described in the Gospel as having appeared in white, and Moses and Elias manifested themselves to the apostles in robes of white. It appears to me that the following reply was also very ingenious. Leontius, bishop of Ancyra, in Galatia, settled in Constantinople after he had deprived the Novatians in his province of their churches. Sisinius went to him to request that the churches might be restored; but far from yielding compliance, he reviled the Novatians, and said that they were not worthy of holding churches, because, by abolishing the observance of pece, they intercepted the philanthropy of God. To this Sisinius replied, No one does pece as I do. Leontius asked him in what way he did pece. In coming to see you, retorted Sisinius. Many other witty speeches are attributed to him, and he is even said to have written several works with some elegance. But his discourses obtained greater applause than his writings, since he was best at declamation, and was capable of attracting the hearer by his voice and look and pleasing countece. This brief description may serve as a proof of the disposition and mode of life of this great man. 8.2. Nectarius died about this period, and lengthened debates were held on the ordination of a successor. They all voted for different individuals, and it seemed impossible for all to unite on one, and the time passed heavily. There was, however, at Antioch on the Orontes, a certain presbyter named John, a man of noble birth and of exemplary life, and possessed of such wonderful powers of eloquence and persuasion that he was declared by the sophist, Libanius the Syrian, to surpass all the orators of the age. When this sophist was on his death-bed he was asked by his friends who should take his place. It would have been John, replied he, had not the Christians taken him from us. Many of those who heard the discourses of John in the church were thereby excited to the love of virtue and to the reception of his own religious sentiments. For by living a divine life he imparted zeal from his own virtues to his hearers. He produced convictions similar to his own, because he did not enforce them by rhetorical art and strength, but expounded the sacred books with truth and sincerity. For a word which is ornamented by deeds customarily shows itself as worthy of belief; but without these the speaker appears as an impostor and a traitor to his own words, even though he teach earnestly. Approbation in both regards was due to John. He devoted himself to a prudent course of life and to a severe public career, while he also used a clear diction, united with brilliance in speech. His natural abilities were excellent, and he improved them by studying under the best masters. He learned rhetoric from Libanius, and philosophy from Andragathius. When it was expected that he would embrace the legal profession and take part in the career of an advocate, he determined to exercise himself in the sacred books and to practice philosophy according to the law of the Church. He had as teachers of this philosophy, Carterius and Diodorus, two celebrated presidents of ascetic institutions. Diodorus was afterwards the governor of the church of Tarsus, and, I have been informed, left many books of his own writings in which he explained the significance of the sacred words and avoided allegory. John did not receive the instructions of these men by himself, but persuaded Theodore and Maximus, who had been his companions under the instruction of Libanius, to accompany him. Maximus afterwards became bishop of Seleucia, in Isauria; and Theodore, bishop of Mompsuestia, in Cilicia. Theodore was well conversant with the sacred books and with the rest of the discipline of rhetoricians and philosophers. After studying the ecclesiastical laws, and frequenting the society of holy men, he was filled with admiration of the ascetic mode of life and condemned city life. He did not persevere in the same purpose, but after changing it, he was drawn to his former course of life; and, to justify his conduct, cited many examples from ancient history, with which he was well acquainted, and went back into the city. On hearing that he was engaged in business and intent on marriage, John composed an epistle, more divine in language and thought than the mind of man could produce, and sent it to him. Upon reading it, he repented and immediately gave up his possessions, renounced his intention of marrying, and was saved by the advice of John, and returned to the philosophic career. This seems to me a remarkable instance of the power of John's eloquence; for he readily forced conviction on the mind of one who was himself habituated to persuade and convince others. By the same eloquence, John attracted the admiration of the people; while he strenuously convicted sinners even in the churches, and antagonized with boldness all acts of injustice, as if they had been perpetrated against himself. This boldness pleased the people, but grieved the wealthy and the powerful, who were guilty of most of the vices which he denounced. Being, then, held in such high estimation by those who knew him by experience, and by those who were acquainted with him through the reports of others, John was adjudged worthy, in word and in deed, by all the subjects of the Roman Empire, to be the bishop of the church of Constantinople. The clergy and people were uimous in electing him; their choice was approved by the emperor, who also sent the embassy which should conduct him; and, to confer greater solemnity on his ordination, a council was convened. Not long after the letter of the emperor reached Asterius, the general of the East; he sent to desire John to repair to him, as if he had need of him. On his arrival, he at once made him get into his chariot, and conveyed him with dispatch to a military station, Pagras so-called, where he delivered him to the officers whom the emperor had sent in quest of him. Asterius acted very prudently in sending for John before the citizens of Antioch knew what was about to occur; for they would probably have excited a sedition, and have inflicted injury on others, or subjected themselves to acts of violence, rather than have suffered John to be taken from them. When John had arrived at Constantinople, and when the priests were assembled together, Theophilus opposed his ordination; and proposed as a candidate in his stead, a presbyter of his church named Isidore, who took charge of strangers and of the poor at Alexandria. I have been informed by persons who were acquainted with Isidore, that from his youth upwards he practiced the philosophic virtues, near Scetis. Others say that he had gained the friendship of Theophilus by being a participant and a familiar in a very perilous undertaking. For it is reported that during the war against Maximus, Theophilus entrusted Isidore with gifts and letters respectively addressed to the emperor and to the tyrant, and sent him to Rome, desiring him to remain there until the termination of the war, when he was to deliver the gifts, with the letters, to him, who might prove the victor. Isidore acted according to his instructions, but the artifice was detected; and, fearful of being arrested, he fled to Alexandria. Theophilus from that period evinced much attachment towards him, and, with a view of recompensing his services, strove to raise him to the bishopric of Constantinople. But whether there was really any truth in this report, or whether Theophilus desired to ordain this man because of his excellence, it is certain that he eventually yielded to those who decided for John. He feared Eutropius, who was artfully eager for this ordination. Eutropius then presided over the imperial house, and they say he threatened Theophilus, that unless he would vote with the other bishops, he would have to defend himself against those who desired to accuse him; for many written accusations against him were at that time before the council. 8.2. Nectarius died about this period, and lengthened debates were held on the ordination of a successor. They all voted for different individuals, and it seemed impossible for all to unite on one, and the time passed heavily. There was, however, at Antioch on the Orontes, a certain presbyter named John, a man of noble birth and of exemplary life, and possessed of such wonderful powers of eloquence and persuasion that he was declared by the sophist, Libanius the Syrian, to surpass all the orators of the age. When this sophist was on his death-bed he was asked by his friends who should take his place. It would have been John, replied he, had not the Christians taken him from us. Many of those who heard the discourses of John in the church were thereby excited to the love of virtue and to the reception of his own religious sentiments. For by living a divine life he imparted zeal from his own virtues to his hearers. He produced convictions similar to his own, because he did not enforce them by rhetorical art and strength, but expounded the sacred books with truth and sincerity. For a word which is ornamented by deeds customarily shows itself as worthy of belief; but without these the speaker appears as an impostor and a traitor to his own words, even though he teach earnestly. Approbation in both regards was due to John. He devoted himself to a prudent course of life and to a severe public career, while he also used a clear diction, united with brilliance in speech. His natural abilities were excellent, and he improved them by studying under the best masters. He learned rhetoric from Libanius, and philosophy from Andragathius. When it was expected that he would embrace the legal profession and take part in the career of an advocate, he determined to exercise himself in the sacred books and to practice philosophy according to the law of the Church. He had as teachers of this philosophy, Carterius and Diodorus, two celebrated presidents of ascetic institutions. Diodorus was afterwards the governor of the church of Tarsus, and, I have been informed, left many books of his own writings in which he explained the significance of the sacred words and avoided allegory. John did not receive the instructions of these men by himself, but persuaded Theodore and Maximus, who had been his companions under the instruction of Libanius, to accompany him. Maximus afterwards became bishop of Seleucia, in Isauria; and Theodore, bishop of Mompsuestia, in Cilicia. Theodore was well conversant with the sacred books and with the rest of the discipline of rhetoricians and philosophers. After studying the ecclesiastical laws, and frequenting the society of holy men, he was filled with admiration of the ascetic mode of life and condemned city life. He did not persevere in the same purpose, but after changing it, he was drawn to his former course of life; and, to justify his conduct, cited many examples from ancient history, with which he was well acquainted, and went back into the city. On hearing that he was engaged in business and intent on marriage, John composed an epistle, more divine in language and thought than the mind of man could produce, and sent it to him. Upon reading it, he repented and immediately gave up his possessions, renounced his intention of marrying, and was saved by the advice of John, and returned to the philosophic career. This seems to me a remarkable instance of the power of John's eloquence; for he readily forced conviction on the mind of one who was himself habituated to persuade and convince others. By the same eloquence, John attracted the admiration of the people; while he strenuously convicted sinners even in the churches, and antagonized with boldness all acts of injustice, as if they had been perpetrated against himself. This boldness pleased the people, but grieved the wealthy and the powerful, who were guilty of most of the vices which he denounced. Being, then, held in such high estimation by those who knew him by experience, and by those who were acquainted with him through the reports of others, John was adjudged worthy, in word and in deed, by all the subjects of the Roman Empire, to be the bishop of the church of Constantinople. The clergy and people were uimous in electing him; their choice was approved by the emperor, who also sent the embassy which should conduct him; and, to confer greater solemnity on his ordination, a council was convened. Not long after the letter of the emperor reached Asterius, the general of the East; he sent to desire John to repair to him, as if he had need of him. On his arrival, he at once made him get into his chariot, and conveyed him with dispatch to a military station, Pagras so-called, where he delivered him to the officers whom the emperor had sent in quest of him. Asterius acted very prudently in sending for John before the citizens of Antioch knew what was about to occur; for they would probably have excited a sedition, and have inflicted injury on others, or subjected themselves to acts of violence, rather than have suffered John to be taken from them. When John had arrived at Constantinople, and when the priests were assembled together, Theophilus opposed his ordination; and proposed as a candidate in his stead, a presbyter of his church named Isidore, who took charge of strangers and of the poor at Alexandria. I have been informed by persons who were acquainted with Isidore, that from his youth upwards he practiced the philosophic virtues, near Scetis. Others say that he had gained the friendship of Theophilus by being a participant and a familiar in a very perilous undertaking. For it is reported that during the war against Maximus, Theophilus entrusted Isidore with gifts and letters respectively addressed to the emperor and to the tyrant, and sent him to Rome, desiring him to remain there until the termination of the war, when he was to deliver the gifts, with the letters, to him, who might prove the victor. Isidore acted according to his instructions, but the artifice was detected; and, fearful of being arrested, he fled to Alexandria. Theophilus from that period evinced much attachment towards him, and, with a view of recompensing his services, strove to raise him to the bishopric of Constantinople. But whether there was really any truth in this report, or whether Theophilus desired to ordain this man because of his excellence, it is certain that he eventually yielded to those who decided for John. He feared Eutropius, who was artfully eager for this ordination. Eutropius then presided over the imperial house, and they say he threatened Theophilus, that unless he would vote with the other bishops, he would have to defend himself against those who desired to accuse him; for many written accusations against him were at that time before the council. 8.13. Dioscorus, Ammonius, and the other monks, having discovered the machinations of Theophilus, retired to Jerusalem, and thence proceeded to Scythopolis; for they thought that it would be an advantageous residence there for them on account of the many palms, whose leaves are used by the monks for their customary work. Dioscorus and Ammonius were accompanied hither by about eighty other monks. In the meantime, Theophilus sent messengers to Constantinople, to prefer complaints against them, and to oppose any petitions that they might lay before the emperor. On being informed of this fact, Ammonius and the monks embarked for Constantinople, and took Isidore with them; and they requested that their cause might be tried in the presence of the emperor and of the bishop; for they thought that, by reason of his boldness, John, who was careful to do right, would be able to help them in their rights. John, although he received them with kindness, and treated them with honor, and did not forbid them to pray in the church, refused to admit them to participation in the mysteries, for it was not lawful to do this before the investigation. He wrote to Theophilus, desiring him to receive them back into communion, as their sentiments concerning the Divine nature were orthodox; requesting him, if he regarded their orthodoxy as doubtful, to send some one to act as their accuser. Theophilus returned no reply to this epistle. Some time subsequently, Ammonius and his companions presented themselves before the wife of the emperor, as she was riding out, and complained of the machinations of Theophilus against them. She knew what had been plotted against them; and she stood up in honor of them; and, leaning forward from her royal chariot, she nodded, and said to them, Pray for the emperor, for me, for our children, and for the empire. For my part, I shall shortly cause a council to be convened, to which Theophilus shall be summoned. A false report having prevailed in Alexandria, that John had received Dioscorus and his companions into communion, and had afforded them every aid and encouragement in his power, Theophilus began to reflect upon what measures it would be possible to adopt in order to eject John from his episcopate. 8.13. Dioscorus, Ammonius, and the other monks, having discovered the machinations of Theophilus, retired to Jerusalem, and thence proceeded to Scythopolis; for they thought that it would be an advantageous residence there for them on account of the many palms, whose leaves are used by the monks for their customary work. Dioscorus and Ammonius were accompanied hither by about eighty other monks. In the meantime, Theophilus sent messengers to Constantinople, to prefer complaints against them, and to oppose any petitions that they might lay before the emperor. On being informed of this fact, Ammonius and the monks embarked for Constantinople, and took Isidore with them; and they requested that their cause might be tried in the presence of the emperor and of the bishop; for they thought that, by reason of his boldness, John, who was careful to do right, would be able to help them in their rights. John, although he received them with kindness, and treated them with honor, and did not forbid them to pray in the church, refused to admit them to participation in the mysteries, for it was not lawful to do this before the investigation. He wrote to Theophilus, desiring him to receive them back into communion, as their sentiments concerning the Divine nature were orthodox; requesting him, if he regarded their orthodoxy as doubtful, to send some one to act as their accuser. Theophilus returned no reply to this epistle. Some time subsequently, Ammonius and his companions presented themselves before the wife of the emperor, as she was riding out, and complained of the machinations of Theophilus against them. She knew what had been plotted against them; and she stood up in honor of them; and, leaning forward from her royal chariot, she nodded, and said to them, Pray for the emperor, for me, for our children, and for the empire. For my part, I shall shortly cause a council to be convened, to which Theophilus shall be summoned. A false report having prevailed in Alexandria, that John had received Dioscorus and his companions into communion, and had afforded them every aid and encouragement in his power, Theophilus began to reflect upon what measures it would be possible to adopt in order to eject John from his episcopate.

726. Stesichorus, Fragments, 109, 33, 40, 35 Tagged with subjects: •nan Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 48

727. Suidas Thessalius, Fragments, δ1149 Tagged with subjects: •john chrysostom Found in books: Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 139

728. Pontius Diaconus, Vita Caecilii Cypriani, "9" Tagged with subjects: •chrysostom, john Found in books: Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 64

730. Various, Anthologia Graeca, 119 Tagged with subjects: •john chrysostom •john chrysostom, condemnation of luxury Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 193

731. Anon., Avellana Collectio, 111.25 Tagged with subjects: •john chrysostom •john scholasticus Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 400; Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 52

732. Ephrem, Commentary On Exodus, 2-4, 1 Tagged with subjects: •nan Found in books: Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 77

733. Stoic School, Stoicor. Veter. Fragm., 1.152-1.177, 1.493-1.504, 2.299-2.328 Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 280

734. Anon., Origo Constantini, 6.30 Tagged with subjects: •john chrysostom Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 157

735. Ostraca, P. Nag Hamm., 60, c4, c5, g72 Tagged with subjects: •nan Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 62

736. Papyri, P. Balaizah Fragments, 52, 7, 47 Tagged with subjects: •nan Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 162

737. Anon., Investiture of St. Michael The Archangel, 2 Tagged with subjects: •john the apostle Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 159

738. Anon., Investiture of St. Gabriel The Archangel, 61 Tagged with subjects: •john the apostle Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 159

739. Dioscorus of Alexandria, Epistula Ad Sinuthium, 67 Tagged with subjects: •john the apostle Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 62

740. Epigraphy, Inscr. De Delos, 2117, 2116 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 369, 620

741. Anon., Life of Pachomius, Sbo, 189 Tagged with subjects: •john the baptist, church of at thinis Found in books: Lundhaug and Jenott, The Monastic Origins of the Nag Hammadi Codices (2015) 150

742. Epigraphy, Ngsl, 65-66, 68, 67 Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 538

743. Gerontius, Life of Melania, 21 Tagged with subjects: •john chrysostom, bishop Found in books: Gygax and Zuiderhoek, Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity (2021) 277

744. Nonnus, Par., a b c d\n0 "7.177" "7.177" "7 177"\n1 "1.73" "1.73" "1 73"\n2 "1.77" "1.77" "1 77"\n3 "7.189" "7.189" "7 189"\n4 11.214 11.214 11 214\n5 11.215 11.215 11 215\n6 "11.234" "11.234" "11 234" Tagged with subjects: •nan Found in books: Bannert and Roukema, Nonnus of Panopolis in Context II: Poetry, Religion, and Society (2014) 173

746. Anon., Epit. Vit. Tychonis, 30.16, 30.17, 30.18, 30.19, 30.20, 30.21, 30.22, 30.23, 30.24, 30.25, 30.26, 30.27, 30.28, 31.1, 31.2, 31.3, 31.4, 31.5, 31.6, 31.7, 31.8, 31.9, 31.10, 31.11, 31.12, 31.13, 31.14, 31.15, 31.16, 31.17-36.5, 42.26, 42.27, 42.28, 42.29, 42.30, 43.1, 43.2, 43.3, 43.4, 43.5, 43.6, 43.7, 43.8, 43.9, 43.10, 43.11, 43.12, 43.13, 43.14, 43.15, 43.16, 43.17 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 760

747. Chrysostom, Homilia Dicta Postquam Reliquiae Martyrum, 63.467-63.472 Tagged with subjects: •chrysostom, john Found in books: Cairns et al, Emotions through Time: From Antiquity to Byzantium 376

748. John Chrysostom, Homilies On The Gospel of John, 59.119-59.120 Tagged with subjects: •chrysostom, john Found in books: Cairns et al, Emotions through Time: From Antiquity to Byzantium 270

749. John Klimakos, Ladder, 88 Tagged with subjects: •chrysostom, john Found in books: Cairns et al, Emotions through Time: From Antiquity to Byzantium 310

750. Philagathos of Cerami, Homilies, 17 Tagged with subjects: •chrysostom, john Found in books: Cairns et al, Emotions through Time: From Antiquity to Byzantium 270

751. Psellos, Discourse Improvised To The Bestarches Pothos, 27-45 Tagged with subjects: •nan Found in books: Cairns et al, Emotions through Time: From Antiquity to Byzantium 73, 440

752. Anon., Miracula Artemii, 1, 10-19, 2, 20-29, 3, 30-39, 4, 40-45, 5-7, 9, 8 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 796

753. Anon., Apocalypse of David, 4.3, 13a Tagged with subjects: •nan Found in books: Brooten, Women Leaders in the Ancient Synagogue (1982) 146

754. Anon., Chronicon Paschale, p. 693 Tagged with subjects: •churches in constantinople and its vicinity\n, church of st john the baptist at the hebdomon Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 268

755. Paulus Julius, Digesta, 5.23.18 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 207

756. Jesubocht, Code, 3.4, 3.6 Tagged with subjects: •john chrysostom Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 115, 177

757. Manuscripts, Cod. Paris, Bnf, 319, 360, gr. 2316, suppl. gr. 142, gr. 2219, f. 31 vs., ff. 161 vs.-162 rt. Tagged with subjects: •nan Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 291

758. Pseudo-Gregentios, Nomoi, 286-290, 285 Tagged with subjects: •nan Found in books: Cairns et al, Emotions through Time: From Antiquity to Byzantium 376

759. John of Ephesus, Lives of The Eastern Saints, 128-129, 131-132, 229, 232-235, 246, 43, 47 Tagged with subjects: •nan Found in books: Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 300, 301

760. Anon., Hecale, 9 h. Tagged with subjects: •nonnus of panopolis, paraphrase of st. john’s gospel Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 557

761. Papyri, P.Oxy., 54.3756, 55.3805 Tagged with subjects: •nan Found in books: Humfress, Oppian's Halieutica: Charting a Didactic Epic (2007) 36; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 427

762. Anon., Ginza, 136.12-136.13 Tagged with subjects: •john the baptist, inspired by many spirits Found in books: Williams, Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46) (2009) 95

763. Papyri, Canon Muratori, 50.73-50.77 Tagged with subjects: •john, apostle Found in books: Rüpke, The individual in the religions of the ancient Mediterranean (2014) 318

764. Augustine, In Epistulam Ioannis Tractatus Decem, a b c d\n0 "7.8" "7.8" "7 8" Tagged with subjects: •john chrysostom Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 210

765. John Chrysostom, Hom. Col. 8.5, in 3.5-15 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 209

766. John Chrysostomin Illud, In Illud Si Esuriet Inimicus Tuus, "5" Tagged with subjects: •john chrysostom Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 207

767. John Chrysostom, Homiliae In Epistulam Ad Romanos, "19" Tagged with subjects: •john chrysostom Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 207

768. Gregory The Great, Registrum, a b c d\n0 "4.19" "4.19" "4 19" Tagged with subjects: •john chrysostom Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 193

769. Cyril of Alexandria, Epistulae Paschales, a b c d\n0 "1.6" "1.6" "1 6"\n1 "1.1" "1.1" "1 1" Tagged with subjects: •nan Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 130

770. John Chrysostom, Homiliae In Epistulam Ad Hebraeos, "19", "5.1 (hebr. 2.16)" Tagged with subjects: •nan Found in books: Geljon and Vos, Violence in Ancient Christianity: Victims and Perpetrators (2014) 207

771. Ezekiel The Tragedian, Fr., 68-75, 77-81, 76 Tagged with subjects: •nan Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 149

772. Bedjan, Acta Martyrum, 6.536-6.556 Tagged with subjects: •asklepios temple, incubation at church of john the baptist(?) Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 779

773. Basil of Caesarea, Regulae Morales, 56.2 Tagged with subjects: •john chrysostom Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271

774. Ancient Near Eastern Sources, Saa X, 59 Tagged with subjects: •cyrus and john (saints), contrasted with isis Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 619

775. Anon., The Old Coptic Horoscope, 135 Tagged with subjects: •gnostic texts, apocryphon of john Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 177

776. Nag Hammadi, Nhc, 2.5, 101.25-102.2 Tagged with subjects: •nan Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 166

777. Nag Hammadi, Pistis Sophia, 3.126 Tagged with subjects: •gnostic texts, apocryphon of john Found in books: Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 172

778. Isaiah The Solitary, On Guarding The Intellect, and Ware, in Palmer, Philokalia, vol.i, p.22, Sherrard Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386

779. Anon., Scholia In Lycophronem, 4.3, 4.7 Tagged with subjects: •lives of the eastern saints (john of ephesus), on entrance procedures Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 73

780. Dorotheus of Gaza, Instructions, 1.11.1-1.11.5, 4.47, 4.47.10-4.47.12, 4.47.14-4.47.16, 4.48.16-4.48.17, 12.126, 17.177.11-17.177.12 Tagged with subjects: •chrysostom, john •chrysostom, john, on vainglory and the raising of children Found in books: Champion, Dorotheus of Gaza and Ascetic Education (2022) 12, 13, 123, 124, 131, 132

781. Menander Rhetor, Peri Epideiktikon, 2.371.27-2.371.30 Tagged with subjects: •john chrysostom Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 72

782. Anon., Liber Pontificalis, 39 Tagged with subjects: •john chrysostom Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 134

783. Anon., Constitutiones Sirmondianae, 12, 2, 4, 6 Tagged with subjects: •nan Found in books: Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 249, 250

784. Michael The Syrian, Chron., 9.33.5-9.33.25 Tagged with subjects: •john of ephesus, church historian Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 545

785. Council of Nicaea, Can., 3-5 Tagged with subjects: •nan Found in books: Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 148

786. John Chrysostom, De Anna, 2.2 Tagged with subjects: •john chrysostom Found in books: Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 271

787. Council of Laodicea [Between Ca.343-381], Can., "16", "35", "36", 15, 21, 29, 36, 37, 39, 54, 56, 35-7, 53 Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 37

788. Anon., Shemoneh Esreh, 0 Tagged with subjects: •john (the baptist) Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 271, 528

789. Anon., History of The Monks In Egypt, 8.1, 5.10, 1.16, 2.9, 2.6, 2.1, 5.9, 1.28, 1.4, 5.13, 5.12, 8.7, 8.8, 1.8, 8.42, 2.12, 1.61, 2.7, 8.36, 8.37, 5.11, 8.47, 5.14, 3.1, 5.8, 5.16, 1.1, 5.2, 5.3, 5.15, 1.13, 5.5, 1.14, 1.15, 1.17, 5.4, 8.40, 5.1, 1.2, 8.12, 6.1, 5.6, 5.7, 8.17, 7.2, 7.1, prol. 6, prol. 13, prol. 7, prol. 3, prol. 5, prol. 9, prol. 5-6 Tagged with subjects: •nan Found in books: Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 94, 100

790. Epigraphy, Ricis, 114/1301, 205/0304, 305/1901, 503/1204, 503/1212 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 370

791. Mani, Kephalaia, 31.25 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 180

792. Cyril of Jerusalem, Procatechesis, 3.4, 10.16, 16.4.19, 18.33 Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 98

793. Cyril of Jerusalem, Mystagogicae Catecheses, 2.4 Tagged with subjects: •john chrysostom Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 98

794. Anon., Challah, 2, 2.1, 9.2, 9.4-10.1, 9.5, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.8, 10.9, 11.1-12.3, 11.1, 11.3, 11.4, 11.5, 11.6, 11.7, 12.1, 31.11, 2018-01-0200:00:00 Tagged with subjects: •nan Found in books: Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 91

795. Photius, Bibliotheca (Library, Bibl.), 223 Tagged with subjects: •john chrysostom Found in books: Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 139

796. Stobaeus, Eclogues, 2.86.17-18(SVF 3.169), 2.88.1(SVF 3.171), 2.140.7-142.13 (Theophrastus fr.449A FHS&G), 1.136.21 Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 329

797. Anon., Tanchuma (Buber), vayera 46 Tagged with subjects: •chrysostom, john Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 92

798. Anon., Miracula Cosmae Et Damiani, 30, 34, 18 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 764

799. Council of Elvira, Can., "49", 59, 54 Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 164

800. Anon., Consultationes Zacchaei Et Apollonii, 1.13.2-1.13.4 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 209

801. Proclus, Comm. Rep., 1.29.14 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 179

802. Basil of Caesarea, Hom., 14.1 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 188

804. Anon., Epigrams, 44.6 p (9.6 gp) Tagged with subjects: •nonnus of panopolis, paraphrase of st. john’s gospel Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 557

805. Gaudentius of Brescia, Sermones, 4.14 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 188

806. Epiphanius The Monk, Civitas Sancti, 32 Tagged with subjects: •john the baptist, cave of Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 232

807. Dionysius Periegetes, Little Iliad, 164-165, 167, 166 Tagged with subjects: •nan Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 176, 529

808. John Chrysostom, De Inani Gloria Et De Educandis Liberis, 1.1-1.5, 2.31, 2.33, 11.12 Tagged with subjects: •nan Found in books: Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 225, 226

809. Ezekiel, Malachi, 3.1 Tagged with subjects: •way, john the baptist and Found in books: Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 188

810. Piacenza Pilgrim, Itinerarium, 15/169-70, 10/166 Tagged with subjects: •nan Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 319

811. Pseudo-Tertullian, Topographia Terrae Sanctae, 19/145, 20 Tagged with subjects: •nan Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 232

812. John Chrysostom, Homilies On Colossians, 8.5 (col 3.5) Tagged with subjects: •john chrysostom Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 15

813. Galen, On The Diagnosis And Therapy of The Distinctive Passions of The Individual'S Soul, 2, p.5), lines 12-14 (Corpus Medicorum Graecorum 5.4.1.1 Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 209

814. Papyri, U.L.C. Ostrakon, Sup. no. 188 442, 452, 460, 464, 472 Tagged with subjects: •nan Found in books: nan nan nan nan nan

816. Ambrose, On The Death of His Brother (Csel 73, Pp.207–325), 1.70-1.71, 2.11 Tagged with subjects: •chrysostom, john, church father Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394

818. Anon., Pesikta Rabbati, 40.6 Tagged with subjects: •chrysostom, john Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 117

819. John Chrysostom, Pseudo‐Augustine, De Consolatione Mortuorum, 1.5 (PL 40.1160-1), 2.5 (PL 40.1166) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394

820. Paulinus of Nola, Epithalamium Carmen, 31.43, 31.551 ff Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 394

821. Anon., Pesiqta De Rav Kahana, 15.2 Tagged with subjects: •john chrysostom Found in books: Eliav, A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean (2023) 134

822. John of Ephesos, Ecclesiastical History, 3.2.44, 3.3.36-3.3.37 Tagged with subjects: •john of ephesos, justinianic plague in •john of ephesos, sent by justinian to convert remaining traditionalists in asia minor •justinian, john of ephesos sent to make converts in asia minor by Found in books: Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 300, 301

823. Epigraphy, Ijo 2, 14-15, 25 Tagged with subjects: •nan Found in books: Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 302, 303

825. Theodoret of Cyrus, Quaestiones In Ruth, 1.1 Tagged with subjects: •john chrysostom Found in books: Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 154

827. Athenaeus, Sophists At Dinner, 13.14, 562 E (Theophrastus fr.559 FHS&G) Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 209

828. Ostaraka, Otto, Mundöffnungsritual, Scenes 9-10 Tagged with subjects: •cyrus and john (saints), contrasted with isis Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 619

829. Sophronios, Preface [To Panegyric], 1 Tagged with subjects: •cyrus and john (saints), establishment at menouthis •dreams (in late antique and medieval christian literature), first life of sts. cyrus and john •menouthis, question of cyrus and john supplanting isis Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 372

830. Sophronios, Panegyric, 27, 29, 24 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 387

831. Melito of Sardis, On Pascha, 59, 57 Tagged with subjects: •nan Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 109

832. Anon., 2Nd Life of Sts. Cyrus And John, 16 Tagged with subjects: •cyrus and john (saints), establishment at menouthis •dreams (in late antique and medieval christian literature), first life of sts. cyrus and john •menouthis, question of cyrus and john supplanting isis Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 372

833. Anon., Apocalypse of Peter, 11.7 Tagged with subjects: •john chrysostom Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 88

834. Maximus of Turin, Sermones Cxvi, 105.2, 22a.2 Tagged with subjects: •nan Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 183

835. Daniel of Sketis, Andronikos The Money-Dealer And His Wife Athanasia, pp. 168-171, ed. dahlman Tagged with subjects: •nan Found in books: nan nan

836. John Rufus, Plerophoria, 90 Tagged with subjects: •dreams (in late antique and medieval christian literature), john rufus, plerophoria Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 759

837. Epigraphy, Igportus, 9, 18 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 370

838. Epigraphy, I.Thracaeg, 205 Tagged with subjects: •cyrus and john (saints), establishment at menouthis Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 369

839. Epiphanius, De Fide, 12.1 Tagged with subjects: •cyrus and john (saints), establishment at menouthis •menouthis, question of cyrus and john supplanting isis Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 370

841. John Chrysostom, Hom., 8.5 Tagged with subjects: •john chrysostom, Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 305

842. Melito, Passio Johannis, 1240, 1239 Tagged with subjects: •nan Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 189, 190

843. Philippus Sidetes, Fragments De Boor 1888, 6 Tagged with subjects: •john (apostle), Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 190, 191

844. Anon., St. Michaels Legend of Chonae, praescr., 1, 2, 3 Tagged with subjects: •nan Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 372

845. Papias, Fragments, 11, 10 Tagged with subjects: •nan Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 222

846. Epigraphy, Judeich 1898, 152, 181, 147 Tagged with subjects: •nan Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 188

847. Epigraphy, Inschriften Von Laodicea, 67 Tagged with subjects: •john (apostle), Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 150

848. Anon., Vita Symeonis Iunioris, 2, 242, 41, 81, 255 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 780

849. Pseudo-Dionysius of Tell Mahre, Chronicle of The, year 550 Tagged with subjects: •john of ephesus, church historian Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 545

850. Anon., Liber Praedestinatus, 1.27 Tagged with subjects: •john of ephesus, church historian Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 545

852. Origen, Comm. On Matthew 24, on 24.9 Tagged with subjects: •john, presbyter and evangelist, author of revelation Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 532

853. Anon., Encomium Therapontis, 15-16, 18-21, 17 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 797

854. Anon., Vit. Et Passio S. Dometii, 12 Tagged with subjects: •constantinople, church of john the baptist in oxeia quarter Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 764

855. Athansius, Life of St. Anthony, 10, 9 Tagged with subjects: •nan Found in books: Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 465

856. Isaiah The Solitary, Logoi, 2.1-2.2 Tagged with subjects: •cassian, john, founder of monastery at monte cassino, some emotions natural Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386

857. Maimonides, Commentary On The Misnah, Avot 4.4 Tagged with subjects: •cassian, john, founder of monastery at monte cassino, some emotions natural Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386

858. Maimonides, Guide For The Perplexed, 1.54 Tagged with subjects: •cassian, john, founder of monastery at monte cassino, some emotions natural Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386

859. Maimonides, Hilkhot De'Ot, 1.5, 2.3 Tagged with subjects: •cassian, john, founder of monastery at monte cassino, some emotions natural Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 386

860. Lycophron of Chalcis, Laius, 1i Tagged with subjects: •stobaeus, john Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 99

861. Lycophron of Chalcis, Oedipus, 1 and 2 ( 4b Tagged with subjects: •stobaeus, john Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 99

862. Lycophron of Chalcis, Pelopids, 5 Tagged with subjects: •stobaeus, john Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 99

864. Astydamas Junior, Herakles, f8 Tagged with subjects: •stobaeus, john Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 253

867. Augustine, Erfurt Sermon, 4.6 Tagged with subjects: •john chrysostom, bishop Found in books: Gygax and Zuiderhoek, Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity (2021) 320

869. Anon., Reg. Ecc. Carth., 61 Tagged with subjects: •john chrysostom, bishop Found in books: Gygax and Zuiderhoek, Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity (2021) 298

870. Anon., Rwi Anemurion, 40 Tagged with subjects: •john chrysostom, bishop Found in books: Gygax and Zuiderhoek, Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity (2021) 298

871. Gregory of Nazianzos, Lament On The Passions of His Soul, pg 37.1369-1375 Tagged with subjects: •john chrysostom Found in books: Huebner and Laes, Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae' (2019) 311

874. Basil of Seleucia, Orat, 7 Tagged with subjects: •chrysostom, john Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 72

876. Cyril of Alexandria, Glaph. In Gen., 45 Tagged with subjects: •chrysostom, john Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 107, 112

879. Pseudo-Gregory of Nyssa, In Abraham, 66 Tagged with subjects: •chrysostom, john Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 72, 111

880. Cyril of Alexandria, Paschal Homily, 5 Tagged with subjects: •chrysostom, john Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 69

881. Succensus, Catena, 1250 Tagged with subjects: •chrysostom, john Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 94

882. Anon., Isaiah Targum, 33.7 Tagged with subjects: •chrysostom, john Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 126

883. Gregory of Nyssa, In Christi Res., 1 Tagged with subjects: •chrysostom, john Found in books: Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 112

885. Lycophron of Chalcis, Hippolytus, 1g Tagged with subjects: •stobaeus, john Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 99

886. Council of Carthage, Canons (Ed. C. Munier,Concilia Africae A. 345 - A. 525 (Ccsl 149; Turnhout, 1974)), 83 Tagged with subjects: •dreams (in late antique and medieval christian literature), john eleemon, life of tychon Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 760

887. Lycophron of Chalcis, Chrysippus, 9 Tagged with subjects: •stobaeus, john Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 99

888. Carcinus Junior, Semel?, f6 Tagged with subjects: •stobaeus, john Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 39

890. Augustine, On The Catholic And Manichaean Ways of Life, 1.27.53-1.27.54 Tagged with subjects: •cassian, john, founder of monastery at monte cassino, reconfirms value of apatheia in western church Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 397

893. Pseudo‐John of Damascus, On The Virtues And The Vices, PG 28.1396 B ff Tagged with subjects: •cassian, john, founder of monastery at monte cassino, bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348

895. John of Ephesus, Hist. Eccl., 3.1.37 Tagged with subjects: •john scholasticus Found in books: Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 400

897. Pseudo‐Maximus, Centuries, PG 90.1281 B Tagged with subjects: •cassian, john, founder of monastery at monte cassino, bad thoughts Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 348

899. Pseudo‐Athanasius, Life And Activity of Syncletica, 17 (PG 28.1487-1558) Tagged with subjects: •rist, john Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 66

900. Pseudo‐Iamblichus (Nicomachus of Gerasa), Theologoumena Arithmeticae, Ed.De Falco, p.9, lines 5-6 Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 334

901. Barlaam of Seminaria, Ethics According To The Stoics, cols.1362-1363D = Theophrastus fr.447 FHS&G), 2.13-14 (PG vol.151 Tagged with subjects: •nan Found in books: Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 209

903. John Chrysostomos, Pg, 48.900, 50.617-50.628 Tagged with subjects: •chrysostom, john Found in books: Schwartz, 2 Maccabees (2008) 89

904. Manuscripts, Royal 16 C., ff. 47 vs.-48 vs. Tagged with subjects: •elizabeth (mother of john the baptist) Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 291

905. Manuscripts, Cod. Olympiotissa Mon.,, 97, p. 28 Tagged with subjects: •nan Found in books: Bortolani et al., William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions (2019) 291

908. Strabo, Ap. Josephus, Ant., 14.115 Tagged with subjects: •john chrysostom, church father, homilies by on the judaizers Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 185

910. Anon., Yalqut, 745 Tagged with subjects: •john chrysostom, church father, homilies by on the judaizers Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 184

914. Lycophron of Chalcis, Cassandrians, 1h Tagged with subjects: •stobaeus, john Found in books: Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 99

915. John Chrysostom, Discourses On Lazarus, 6.7 Tagged with subjects: •john chrysostom, Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 150

916. Pseudo-Cyprian, To Bishop Vigilius (On Jewish Unbelief), 8 Tagged with subjects: •john chrysostom, Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 92

917. Hippolytus, On Daniel, 2.21, 2.35 Tagged with subjects: •john chrysostom, Found in books: Bay, Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus (2022) 179

918. Herodian, Περὶ Διχρόνων, 5 Tagged with subjects: •epistles (barsanuphius and john) Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 189

919. Anon., V. Eupr., 1.11, 1.55-1.56 Tagged with subjects: •john of ephesus, lives of the eastern saints •lives of the eastern saints (john of ephesus) Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 97

920. Anon., Prot. Jas., 12, 11 Tagged with subjects: •nan Found in books: Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 321

921. Anon., V. Sinuthii, 8.16 Tagged with subjects: •epistles (barsanuphius and john) Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 189

922. Epictetus, Ep. Am., 5 Tagged with subjects: •john of ephesus, lives of the eastern saints •lives of the eastern saints (john of ephesus) Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 36

923. Gregory of Nazianzus, Or., 31.1, 31.3, 42.3 Tagged with subjects: •john chrysostom Found in books: Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 293; Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 163

924. Aurelian, Mon., 3 Tagged with subjects: •epistles (barsanuphius and john) •lives of the eastern saints (john of ephesus), on entrance procedures Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 50, 74

925. New Testament, '2Thess, 2.8 Tagged with subjects: •john chrysostom Found in books: Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 266

926. Horsiesius, Reg., 15, 19-20 Tagged with subjects: •nan Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 61, 73, 74, 77, 97

927. Besa, Frag., 1.17 Tagged with subjects: •chrysostom, john Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 48

928. New Testament, 2 Chr., 11.1, 11.6 Tagged with subjects: •nan Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 47

929. Anon., V. Mel., 1 Tagged with subjects: •chrysostom, john Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 47

930. Horsiesius, Ep., 1 Tagged with subjects: •chrysostom, john Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 47

931. Epigraphy, Seg, 26.261, 29.660, 39.1420, 41.1108 Tagged with subjects: •greek novels, priests in in charitons callirhoe, in the acts of john •cyrus and john (saints), establishment at menouthis •john chrysostom, bishop Found in books: Dignas Parker and Stroumsa, Priests and Prophets Among Pagans, Jews and Christians (2013) 149; Gygax and Zuiderhoek, Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity (2021) 298; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 369

932. Anon., Catenae, Â§1128 Tagged with subjects: •john chrysostom, biblical exegesis Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 63

933. Anon., Collectio Coisliniana, Â§100 Tagged with subjects: •john chrysostom, biblical exegesis Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 63

934. Eusebius, Greek Questions, 1.9-1.12, 4.2, 9.1 Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71, 72, 76

935. Eusebius of Caesarea, Syriac Questions, 9.2, 11.4 Tagged with subjects: •john chrysostom, biblical exegesis •john chrysostom Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 71, 72

936. Anon., Catena Sinaitica, Â§100 Tagged with subjects: •john chrysostom, biblical exegesis Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 63

937. Origen, Homilies On Romans, 1.7.6 Tagged with subjects: •john chrysostom, biblical exegesis Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 72

938. Lactantius, Nativity of Mary, 1 Tagged with subjects: •john chrysostom, biblical exegesis Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74

939. Ps. Matthew, Sermons, 1 Tagged with subjects: •john chrysostom, biblical exegesis Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74

940. Jesubarnun, Code, 79, 5 Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 177

941. Gregory of Nyssa, Vita Gregorii Thaumaturgi, 10-22, 28-34, 5-9, 4 Tagged with subjects: •nan Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 59

943. Bacch., Med., 22 Tagged with subjects: •lives of the eastern saints (john of ephesus), on entrance procedures Found in books: Dilley, Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline (2019) 74

944. Pseudo-Ephrem, Sogyata, 5.4 Tagged with subjects: •john chrysostom Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 88

945. Anon., Panegyric On Macarius, 12 Tagged with subjects: •john chrysostom, homily on st babylas Found in books: KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 196

946. Ps-Basil, Adv. Eun., 5, 4 Tagged with subjects: •nan Found in books: Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 293

948. John Chrysostom, Educ. Lib., 19.1 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 166, 188

949. Theodoret of Cyrrhus, Cur. Proem., 8.34 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 93

950. Marius Victorinus, Homoous., 1.7 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 93

951. Marius Victorinus, In Gal., 2.3 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 93

952. Athanasius of Alexandria, Ep. Aeg. Lib., 21 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 93

953. John Chrysostom, Hom. De Iuven. Et Maximin., 2 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 151

954. John Chrysostom, Catech., 1.5, 6.16 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 151, 180

955. Salvian of Marseilles, Gub., 6.2 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 183

956. Marcus Diaconus, V. Porph., 33 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 207

957. Anon., Gospel of Peter, 6.21-9.34, 7.25, 7.26, 12.52, 13.55 Tagged with subjects: •nan Found in books: Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 76

958. Cyril of Alexandria, Ep., 11.6 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 46

959. Theodoret of Cyrrhus, Eccl., 3.3, 3.7.10, 4.22.13-4.22.15, 5.21.1 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 46, 72, 151, 186

960. Papias, Fragments, 5.5, 21, 14, frg. 3.1-13 (eusebius. hist. eccl. 3.39) Tagged with subjects: •nan Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 274

961. Augustine17,21, 17,21 Csel 41, 329F., 311; Tagged with subjects: •john chrysostom Found in books: Karfíková, Grace and the Will According to Augustine (2012) 312

962. Ambrose, Iob, 2.1.5 Tagged with subjects: •john chrysostom Found in books: Kahlos, Religious Dissent in Late Antiquity, 350-450 (2019) 183

963. Pseudo-Chrysostom, De Occursu Domini, De Deipara Et Symeone, 50.809c-d Tagged with subjects: •john chrysostom Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 587

964. Origen, Psalmus Cxli (Catena Fragment), 12.1668b Tagged with subjects: •john chrysostom Found in books: Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 587

965. Fronto, Ep., 15, 17, 39 Tagged with subjects: •nan Found in books: Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1219

966. Epigraphy, Ils, 818, 2948 Tagged with subjects: •nan Found in books: Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 378

967. Anon., Apocalypse of Abraham, 16 Tagged with subjects: •gospel of john, johannine epistemology Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150

16. And I said to the angel, “Where, thus, have you brought me now? For now I can no longer see, because I am weakened and my spirit is departing from me.”,And he said to me, “Remain with me, do not fear!,He whom you will see going before both of us in a great sound of qedushah is the Eternal One who had loved you, whom himself you will not see.,Let your spirit not weaken from the shouting, since I am with you, strengthening you.”

968. Epigraphy, Mama Vi, 1 Tagged with subjects: •john (apostle), Found in books: Huttner, Early Christianity in the Lycus Valley (2013) 9

970. Epigraphy, Ogis, 498 Tagged with subjects: •john, presbyter and evangelist, author of revelation Found in books: Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 538

971. Ps-Chrysostom, Hom. 1 Cor., 20.3 Tagged with subjects: •john chrysostom Found in books: Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 293

973. Epigraphy, Ig Xii,4, 550 Tagged with subjects: •cyrus and john (saints), establishment at menouthis Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 369

974. Ivo of Chartres, Decretum Vi, 113 Tagged with subjects: •john chrysostom Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 88

975. Ps. John Chrysostom, Opus Imperfectum In Matthaeum, 32.9 Tagged with subjects: •john chrysostom Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 115

977. John Chrysstom, In Illud. Forn., 2 Tagged with subjects: •chrysostom, john Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 214

979. John Chrysstom, Homilia Post Terra Motum (Pg, 50.715.21-2) Tagged with subjects: •chrysostom, john Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 237

981. Basil, Hom. 14 In Ebriosis, 1.25-1.28 Tagged with subjects: •chrysostom, john Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 337, 338

985. John Chysostom, Hom., 1.6 Tagged with subjects: •chrysostom, john Found in books: Janowitz, Magic in the Roman World: Pagans, Jews and Christians (2002) 25

987. George of Alexandria, Life of John Chrysostom, 4.1-4.9, 4.12, 4.15, 4.19, 4.22, 4.24-4.26, 4.31, 4.39-4.41, 4.53-4.55, 4.57-4.59, 4.91-4.93, 4.98, 4.102, 4.113-4.115, 4.123-4.129, 4.135-4.163, 4.184-4.192, 4.201-4.202, 4.219, 4.238, 4.313-4.319, 4.335-4.341 Tagged with subjects: •john chrysostom Found in books: Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 139, 140, 141

989. Anon., Ascension of Isaiah, 3.8-3.9, 9.37-9.38, 11.2, 11.17 Tagged with subjects: •gospel of john, johannine epistemology •john chrysostom, biblical exegesis •john, first letter of Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150; Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 74; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 186

3.8. And Isaiah himself hath said: `I see more than Moses the prophet.' 3.9. But Moses said: `No man can see God and live'; and Isaiah hath said: `I have seen God and behold I live.' 11.2. And I indeed saw a woman of the family of David the prophet, named Mary, and Virgin, and she was espoused to a man named Joseph, a carpenter, and he also was of the seed and family of the righteous David of Bethlehem Judah.

990. New Testament, '2 Timothy, 1.16-1.18, 4.19 Tagged with subjects: •john (apostle) Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 215

991. Cyril of Jerusalem, De Rebapt., 1.6.7 Tagged with subjects: •john chrysostom Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 89

992. John Chrysostom, Hom., 36.8 Tagged with subjects: •john chrysostom Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 421

993. John Chrysostom, Homiliae In Epistulam Ad Titum, '4 Tagged with subjects: •john chrysostom Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 563

994. Theodore of Mopsuestia, Hom. Bapt. Euch., 6 Tagged with subjects: •john chrysostom Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 422

995. Basil of Caesarea, Frag., 325 Tagged with subjects: •john chrysostom Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 422

996. Gallican Council of Narbonne, Canons, 13 Tagged with subjects: •john chrysostom Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 429

997. John Chrysostom, Orig., 34 Tagged with subjects: •john chrysostom Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 404, 422, 429

998. Gregory of Nazianzus, Or., 43.44 Tagged with subjects: •john chrysostom Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 422

999. John Chrysostom, Homiliae In Epistulam I Ad Timotheum, '6 Tagged with subjects: •john chrysostom Found in books: Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 551

1000. Hebrew Bible, 2 Kings, 3.1 Tagged with subjects: •john chrysostom Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 404

1001. John Chrysstom, Homilia Dicta Postquam Reliquiae Martyrum, 2.1 Tagged with subjects: •chrysostom, john Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 339

1002. John Chrysostom, Against Remarriage, 138, 4 Tagged with subjects: •nan Found in books: Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 88

1003. Dead Sea Scrolls, 4Q277, 1 Tagged with subjects: •strugnell, john Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 299

1004. Anon., Synaxarium Ecclesiae Constantinopolitanae, march 11, september 26, may 8 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 275

1005. Eustratios Presbyter, Vita Eutychii, 24, 17 Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 779

1008. Palladius, Panegyricus In Macarium Antaeopolis Episcopum, 16.1 Tagged with subjects: •john the almoner, john the baptist, relics of Found in books: Hahn Emmel and Gotter, Usages of the Past in Roman Historiography (2008) 304

1009. Eusebius, Address of Thanksgiving To Origen, 7.103-7.104 Tagged with subjects: •interpetation of john, the interpreter as christ’s representative Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 67

1010. New Testament, 1 Corinthians 108, 108, 110,, 2.2, 3.2, 9.22 Tagged with subjects: •interpetation of john, the interpreter as christ’s representative •john chrysostom •john chrysostom, and christ, correspondence between •john chrysostom, audience of •john chrysostom, sunkatabasis of •john chrysostom, theatrical elements in •sunkatabasis, of john chrysostom Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 67, 118, 171

1011. John Chrysostom, First Epistle To Innocent, 3 Tagged with subjects: •john chrysostom •john chrysostom, adversus judaeos sermons of •john chrysostom, relating to contemporary jews •john chrysostom, rhetoric of Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 148

1014. Gregory of Nazianzus Orations, Carm. Theol., 2.33.113-2.33.116 Tagged with subjects: •john chrysostom Found in books: de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 360

1015. Ps.-Dionysius The Areopagite, Ep., 8 Tagged with subjects: •john nesteutes Found in books: de Ste. Croix et al., Christian Persecution, Martyrdom, and Orthodoxy (2006) 250

1016. Gregory of Nyssa, In Sanc. Steph. I, 1.1 Tagged with subjects: •feast, of james and john •john (son of zebedee, apostle) Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 21, 24, 27

1017. Gregory of Nyssa, In Sanc. Steph. Ii, 2.1 Tagged with subjects: •feast, of james and john •john (son of zebedee, apostle) Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 21, 22, 27

1018. Gerontius, He, 64 Tagged with subjects: •feast, of james and john Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 51

1019. Hesychius of Jerusalem, Hom., 9.1 Tagged with subjects: •feast, of james and john •john chrysostom Found in books: Mendez, The Cult of Stephen in Jerusalem: Inventing a Patron Martyr (2022) 68, 70, 71

1020. Eznik of Kolb, On God, 77 Tagged with subjects: •john chrysostom Found in books: McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 211

1021. Ps.-Zacharias Rhetor, Ecclesiastical History, 1.2-1.8 Tagged with subjects: •john chrysostom Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 52

1022. Theodore Lector, Epitome, 483 Tagged with subjects: •john chrysostom Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 54

1023. Anon., Canones Conciliorum Oecumenicorum, 1. const. 3 Tagged with subjects: •john chrysostom Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 52

1024. Patria Constantinopoleos, Patria Constantinopoleos, pp. 168-170, pp. 250, pp. 249, pp. 225, pp. 260 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 264

1025. Niketas Choniates, History, 1.236 Tagged with subjects: •churches in constantinople and its vicinity\n, church of st john the apostle •john stoudios •john stratiotes •john the apostle Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 264

1026. Nicephorus Gregoras, History, 1.2 Tagged with subjects: •churches in constantinople and its vicinity\n, church of st john the apostle •john the apostle Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 263

1027. Justinian, Notitia Urbis Constantinopolitanae, 233, 235, 237, 240-242, 231 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 143

1028. Justinian, Codex Theodosianus, 11.2 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 52

1029. Anon., Life of Andrew The Fool, pp. 218-219, pp. 221-222, pp. 274-279 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 277

1030. Oikoumenios, Commentary On The Apocalypse, 216, 218, 221, 223, 225, 224 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 273

1031. Pseudo-Tertullian, To His Wife, 2.6.1-2.6.2 Tagged with subjects: •chrysostom, john Found in books: Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 237

Tiresias: The Ancient Mediterranean Religions Source Database