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Tiresias: The Ancient Mediterranean Religions Source Database

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Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):
subject book bibliographic info
islam, manuscript, cave burial Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 289, 301
manuscript Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 53, 114, 115, 116, 119, 131, 164, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329
manuscript, corrections, interpolations and revisions Bickerman and Tropper (2007), Studies in Jewish and Christian History, 280, 291, 292, 293, 319, 325, 326, 409, 410, 411, 420, 435, 437, 438, 439, 440, 444, 447, 448, 480, 551, 556, 567, 587
manuscript, corrections, interpolations and revisions, families Bickerman and Tropper (2007), Studies in Jewish and Christian History, 432, 564
manuscript, diagram, in macrobius Gee (2020), Mapping the Afterlife: From Homer to Dante, 81, 82
manuscript, ethiopic Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 57, 101, 139, 145
manuscript, evidence, thecla, literary testimonies and Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 121, 122, 123, 124, 135
manuscript, fragment Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 20, 21, 41, 42, 108, 109, 133, 134, 138, 167, 172, 180, 187, 196, 203, 219, 223, 224, 225, 227, 229, 230, 231, 232, 233
manuscript, kollouthos, saint, referred to as doctor in arabic Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 773
manuscript, latin bible tradition, and bilingualism Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 17, 18
manuscript, latin bible tradition, and book culture in north africa Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 44, 45, 46, 47, 48, 49, 210, 211
manuscript, latin bible tradition, and scillitan martyrs Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 5, 6, 44
manuscript, leiden Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 312, 315
manuscript, materials and preparation, latin bible manuscript, tradition Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 17
manuscript, of cicero’s de lege agraria, statilius maximus, and his subscriptio in the Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 70
manuscript, practice, dialogue, ancient Harrison (2006), Augustine's Way into the Will: The Theological and Philosophical Significance of De libero, 36
manuscript, readings Pamias (2017), Apollodoriana: Ancient Myths, New Crossroads, 10, 15, 50, 54, 55, 67, 70, 73, 76, 152, 153, 204, 208
manuscript, store, genizah, as a temporary Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 294
manuscript, tradition, apuleius’ metamorphoses Graverini (2012), Literature and Identity in The Golden Ass of Apuleius. 185
manuscript, tradition, archimedes Amsler (2023), Knowledge Construction in Late Antiquity, 161
manuscript, tradition, babrius Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 98, 99, 101
manuscript, tradition, phaedrus Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 114, 115, 116
manuscript, transmission Culík-Baird (2022), Cicero and the Early Latin Poets, 67, 156, 183
Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 277, 278
manuscript, transmission, latin language Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 731
manuscript/s Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 25, 56, 57, 61, 65, 72, 80, 82, 104, 136, 139, 145, 146, 162, 211, 214, 215, 216, 217
manuscripts Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 18, 25, 26, 27, 28, 29, 30, 31, 32, 205, 222
Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 52, 55, 58, 60, 62, 63, 72, 155, 207, 209, 289, 474, 519
Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 181, 182, 183, 194, 200, 205, 206
Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 15, 17, 24, 25
MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 67, 144
Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 27, 112
Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 4, 12, 30, 41, 52, 74, 92, 95, 101, 156, 202, 203, 213, 215, 217, 218, 244, 250, 258, 260, 267, 269, 270, 272, 275, 285, 289, 290, 291, 292, 293
de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 123, 277, 291
manuscripts, and history of the qumran community/sect Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 184, 185, 186, 187
manuscripts, and nt witnesses, book of kells Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 30
manuscripts, and nt witnesses, byzantine text Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 18, 263, 268
manuscripts, and nt witnesses, codex bezae Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 23, 80, 365, 368
manuscripts, and nt witnesses, codex claromontanus Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 368
manuscripts, and nt witnesses, codex corbiensis Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 224, 225
manuscripts, and nt witnesses, codex ephraemi rescriptus Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 308
manuscripts, and nt witnesses, codex fuldensis Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 162
manuscripts, and nt witnesses, codex glazier Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 258
manuscripts, and nt witnesses, codex palatinus Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 224
manuscripts, and nt witnesses, codex rehdigeranus Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 206
manuscripts, and nt witnesses, codex sinaiticus Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 30, 31, 32, 33, 307
manuscripts, and nt witnesses, codex usserianus Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 225
manuscripts, and nt witnesses, codex vercellensis Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 224
manuscripts, and nt witnesses, codex veronensis Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 205, 225
manuscripts, and revelation Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 187, 188, 189, 190
manuscripts, and transcriptions of augustine of hippo Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 46, 47
manuscripts, and useful life of Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 248
manuscripts, athenian Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 32, 34
manuscripts, bible, qumran Schiffman (1983), Testimony and the Penal Code, 134, 135
manuscripts, book of judith Gera (2014), Judith, 15, 17, 25, 36, 152, 299
manuscripts, byzantine Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 67, 70
manuscripts, cairo geniza Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 244
manuscripts, chorostatas, kho-, ‘chorou’, ooooo, in Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 201, 202, 213, 214, 220, 237, 240, 246, 247
manuscripts, ciceronian palimpsests Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 95, 96
manuscripts, cod. alexandrinus Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 82
manuscripts, cod. sinaiticus Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 82
manuscripts, cod. vaticanus Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 82
manuscripts, cod. venetus Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 82
manuscripts, codex alexandrinus Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60, 131, 136, 137, 146
manuscripts, codex bezae Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 62, 64, 65, 66, 67, 68, 69, 70
manuscripts, codex format Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 55
manuscripts, codex sinaiticus Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 62, 64, 136, 137, 146
manuscripts, codex vaticanus Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60, 62
manuscripts, emendation Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 237
manuscripts, emendation, textual, of homeric Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 45
manuscripts, epigraphic Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 10, 11, 21, 22, 23, 24, 25, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 38, 39, 40, 43, 44, 45, 46, 47, 48, 448, 459, 767
manuscripts, forgery, of ciceronian Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 64
manuscripts, found in breccia, age of Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 248, 250
manuscripts, gellius, aulus, and cicero’s Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 62, 64
manuscripts, greek biblical tradition, in early christian Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 17
manuscripts, homeric Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 24
manuscripts, hymnology Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 203
manuscripts, illuminated MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 144
manuscripts, in at qumran, greek Feldman (2006), Judaism and Hellenism Reconsidered, 87
manuscripts, instruction on the two spirits Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 190, 191, 192, 193, 213, 286
manuscripts, lectionary Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 370, 371, 372, 373, 374, 375
manuscripts, libraries, modern, with epigraphic Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 27, 28, 29, 30, 31
manuscripts, light and darkness Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 173, 183, 184, 190, 191, 192, 193, 194, 206, 207, 208, 209, 210, 211, 212, 237
manuscripts, margins of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 69, 70
manuscripts, messianic expectation Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 174, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206
manuscripts, minuscules Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 64, 67, 70
manuscripts, new testament, finds Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 112, 264, 269, 270
manuscripts, of a given piyyut, intertexts, vary in Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 119
manuscripts, of acts Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 227
manuscripts, of cyprian of carthage Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 45
manuscripts, of josephus Feldman (2006), Judaism and Hellenism Reconsidered, 335
manuscripts, of philo, de agricultura Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 21, 35
manuscripts, of piyyut, piyyutim Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 63
manuscripts, of sophocles’ works Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 87, 88, 566
manuscripts, of the didache Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 225, 227, 228, 237, 247
manuscripts, of the psalter Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 369
manuscripts, of thomas, gospel of Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 273, 274, 275
manuscripts, of villa of the papyri, herculaneum, age of Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 250
manuscripts, periodization of history Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 193, 194, 195, 196
manuscripts, printed works, fake inscriptions Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 42, 43, 44, 45, 46, 47, 48
manuscripts, printed works, forgeries, epigraphic Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 42, 43, 44, 45, 46, 47, 48
manuscripts, righteous teacher Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 202, 203, 337
manuscripts, septuagint Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 100, 101, 102
manuscripts, sidonius Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 148, 172
Hitch (2017), Animal sacrifice in the ancient Greek world, 148, 172
manuscripts, son of god Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 198, 199
manuscripts, teacher of righteousness Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 94, 184, 185, 186, 187, 188, 189, 190
manuscripts, testaments of the xii patriarchs Bickerman and Tropper (2007), Studies in Jewish and Christian History, 272, 274, 275, 278, 280, 291, 292, 293
manuscripts, torah scrolls Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 401
manuscripts, tradition MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 25, 47
manuscripts, two messiahs Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 174, 199, 200, 201, 202, 203, 204, 205, 206
manuscripts, variant readings, in ciceronian Bua (2019), Roman Political Culture: Seven Studies of the Senate and City Councils of Italy from the First to the Sixth Century AD, 62
manuscripts, variants, textual, in homeric Honigman (2003), The Septuagint and Homeric Scholarship in Alexandria: A Study in the Narrative of the Letter of Aristeas, 49, 122, 127, 131
manuscripts, vetus latina, reconstruction, from patristic Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 87, 88, 175
manuscripts, vs. papyri, septuagint Bickerman and Tropper (2007), Studies in Jewish and Christian History, 141, 142, 150, 156, 157, 160, 161
manuscripts, war of light and darkness Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 206, 207, 208, 209, 210, 211, 212
manuscripts, white monastery Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 167

List of validated texts:
20 validated results for "manuscripts"
1. Hebrew Bible, Numbers, 21.18 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • intertexts, vary in manuscripts of a given piyyut • manuscripts, Righteous Teacher • manuscripts, Two messiahs • manuscripts, messianic expectation

 Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 202; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 119

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21.18 בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃'' None		sup>
21.18 The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;'' None
2. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Manuscript/s • manuscripts, Codex Alexandrinus • manuscripts, Codex Sinaiticus

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 136; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 72
3. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • manuscripts • manuscripts, Codex Alexandrinus • manuscripts, Codex Sinaiticus

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 146; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 182
4. Anon., Testament of Joseph, 19.6 (2nd cent. BCE - 2nd cent. CE)
 Tagged with subjects: • Testaments of the XII Patriarchs, Manuscripts • manuscripts, Two messiahs • manuscripts, messianic expectation

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 274; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 174

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19.6 And the horns of the fourth bull went up unto heaven and became as a wall for the flocks, and in the midst of the two horns there grew another horn.'' None
5. Anon., Testament of Reuben, 6.7 (2nd cent. BCE - 2nd cent. CE)
 Tagged with subjects: • Testaments of the XII Patriarchs, Manuscripts • manuscripts, Light and Darkness

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 278; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 173

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6.7 For to Levi God gave the sovereignty and to Judah with him and to me also, and to Dan and Joseph, that we should be for rulers. '' None
6. Hebrew Bible, Daniel, 9.17 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Book of Judith, manuscripts • Manuscript Corrections, Interpolations and Revisions

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 567; Gera (2014), Judith, 299

sup>
9.17 וְעַתָּה שְׁמַע אֱלֹהֵינוּ אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תַּחֲנוּנָיו וְהָאֵר פָּנֶיךָ עַל־מִקְדָּשְׁךָ הַשָּׁמֵם לְמַעַן אֲדֹנָי׃'' None		sup>
9.17 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.'' None
7. Septuagint, Judith, 9.11 (2nd cent. BCE - 0th cent. CE)
 Tagged with subjects: • Book of Judith, manuscripts • Manuscript Corrections, Interpolations and Revisions

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 567; Gera (2014), Judith, 299

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9.11 "For thy power depends not upon numbers, nor thy might upon men of strength; for thou art God of the lowly, helper of the oppressed, upholder of the weak, protector of the forlorn, savior of those without hope. '' None
8. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Manuscript/s • manuscripts, Teacher of Righteousness • manuscripts, and revelation

 Found in books: Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 188; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 80
9. None, None, nan (2nd cent. BCE - 2nd cent. CE)
 Tagged with subjects: • Testaments of the XII Patriarchs, Manuscripts • manuscripts, Light and Darkness

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 278; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 173
10. None, None, nan (2nd cent. BCE - 2nd cent. CE)
 Tagged with subjects: • Testaments of the XII Patriarchs, Manuscripts • manuscripts, Two messiahs • manuscripts, messianic expectation

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 275; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 174
11. Anon., Didache, 8.1, 10.5 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Didache, Manuscripts • manuscripts

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 63; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 256, 257

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8.1 But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory forever. Thrice in the day thus pray. ' "
10.5 But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire. "' None
12. New Testament, Apocalypse, 2.27, 7.17 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • NT manuscripts and witnesses, Codex Corbiensis • NT manuscripts and witnesses, Codex Palatinus • NT manuscripts and witnesses, Codex Vercellensis • manuscripts, Codex Alexandrinus • manuscripts, Codex Sinaiticus

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137, 146; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 224

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2.27 καὶποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ ὡς τὰ σκεύη τὰ κεραμικὰ συντρίβεται,
7.17 ἥλιος οὐδὲ πᾶνκαῦμα,ὅτι τὸ ἀρνίον τὸ ἀνὰ μέσον τοῦ θρόνουποιμανεῖ αὐτούς, καὶ ὁδηγήσει αὐτοὺςἐπὶζωῆς πηγὰς ὑδάτων· καὶ ἐξαλείψει ὁ θεὸς πᾶν δάκρυον ἐκ τῶν ὀφθαλμῶναὐτῶν.'' None		sup>
2.27 He will rule them with a rod of iron, shattering them like clay pots; as I also have received of my Father:
7.17 for the Lamb who is in the midst of the throne shepherds them, and leads them to living springs of waters. God will wipe away every tear from their eyes." '' None
13. New Testament, Romans, 16.20, 16.25 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • NT manuscripts and witnesses, Codex Sinaiticus • manuscripts • manuscripts, Codex Alexandrinus • manuscripts, Codex Vaticanus

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 58, 60; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 31, 33

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16.20 ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει. Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ μεθʼ ὑμῶν.' ' None		sup>
16.20 And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you. ' ' None
14. New Testament, Luke, 1.46 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • NT manuscripts and witnesses, Codex Rehdigeranus • NT manuscripts and witnesses, Codex Veronensis • manuscripts • manuscripts, Codex Alexandrinus • manuscripts, Codex Vaticanus

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 205, 206

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1.46 Καὶ εἶπεν Μαριάμ Μεγαλύνει ἡ ψυχή μου τὸν κύριον,'' None		sup>
1.46 Mary said, "My soul magnifies the Lord. '' None
15. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Didache, Manuscripts • manuscripts, Light and Darkness • manuscripts, of the Didache

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 225; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 256; Collins (2016), The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature, 173
16. Pliny The Younger, Letters, 10.37-10.40, 10.49-10.50, 10.98 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • epigraphic manuscripts • libraries, modern, with epigraphic manuscripts • manuscript

 Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 31; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 164

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10.37 To Trajan. Sir, the people of Nicomedia spent 3,329,000 sesterces upon an aqueduct, which was left in an unfinished state, and I may say in ruin, and they also levied taxes to the extent of two millions for a second one. This too has been abandoned, and to obtain a water-supply those who have wasted these enormous sums must go to new expense. I have myself visited a splendidly clear spring, from which it seems to me the supply ought to be brought to the town as indeed they tried to do by their first scheme - by an aqueduct of arches, so that it might not be confined only to the low-lying and level parts of the city. Very few of the arches are still standing; some could be built from the shaped blocks {lapis quadratus} which were taken from the earlier work, and part again, in my opinion, should be constructed of brick {opus testaceum}, * which is both cheaper and more easily handled, but the first thing that might be done is for you to send an engineer skilled in such work, or an architect, to prevent a repetition of the former failures. I can at least vouch for this, that such an undertaking would be well worthy of your reign owing to its public utility and its imposing design. 10.38 Trajan to Pliny. Steps must certainly be taken to provide the city of Nicomedia with a water-supply, and I have every confidence that you will undertake the duty with all necessary diligence. But I swear that it is also part of your diligent duty to find out who is to blame for the waste of such sums of money by the people of Nicomedia on their aqueducts, and whether or not there has been any serving of private interests in thus beginning and then abandoning the works. See that you bring to my knowledge whatever you may find out. 10.39 To Trajan. The theatre at Nicaea, Sir, the greater part of which has already been constructed, though it is still incomplete, has already cost more than ten million sesterces, - so at least I am told, for the accounts have not been made out, - and I am afraid the money has been thrown away. For the building has sunk, and there are great gaping crevices to be seen, either because the ground is soft and damp, or owing to the brittleness and crumbling character of the stone, and so it is worth consideration whether it should be finished or abandoned, or even pulled down. For the props and buttresses by which it is shored up seem to me to be more costly than strength-giving. Many parts of this theatre were promised by private persons, as for example the galleries and porticos above the pit, but all these are postponed now that the work, which had to be finished first, has come to a stop. The same people of Nicaea began, before my arrival here, to restore the public gymnasium, which had been destroyed by fire, on a more extensive and wider scale than the old building, and they have already disbursed a considerable sum thereon, and I fear to very little purpose, for the structure is not well put together, and looks disjointed. Moreover, the architect - though it is true he is the rival of the man who began the work - declares that the walls, in spite of their being twenty-two feet thick, cannot bear the weight placed upon them, because they have not been put together with cement in the middle, and have not been strengthened with brickwork. The people of Claudiopolis, again, are excavating rather than constructing an immense public bath in a low-lying situation with a mountain hanging over it, and they are using for the purpose the sums which the senators, who were added to the local council by your kindness, have either paid as their entrance fee, * or are paying according as I ask them for it. Consequently, as I am afraid that the public money at Nicaea may be unprofitably spent, and that - what is more precious than any money - your kindness at Claudiopolis may be turned to unprofitable account, I beg you not only for the sake of the theatre, but also for these baths, to send an architect to see which is the better course to adopt, either, after the money which has already been expended, to finish by hook or by crook the works as they have been begun, or to repair them where they seem to require it, or if necessary change the sites entirely, lest in our anxiety to save the money already disbursed we should lay out the remaining sums with just as poor results. 10.40 Trajan to Pliny. You will be best able to judge and determine what ought to be done at the present time in the matter of the theatre which the people of Nicaea have begun to build. It will be enough for me to be informed of the plan you adopt. Do not trouble, moreover, to call on the private individuals to build the portions they promised until the theatre is erected, for they made those promises for the sake of having a theatre. All the Greek peoples have a passion for gymnasia, and so perhaps the people of Nicaea have set about building one on a rather lavish scale, but they must be content to cut their coat according to their cloth. You again must decide on what advice to give to the people of Claudiopolis in the matter of the bath which, as you say, they have begun to build in a rather unsuitable site. There must be plenty of architects to advise you, for there is no province which is without some men of experience and skill in that profession, and remember again that it does not save time to send one from Rome, when so many of our architects come to Rome from Greece.
10.49 To Trajan. Before my arrival, Sir, the people of Nicomedia had commenced to make certain additions to their old forum, in one corner of which stands a very ancient shrine of the Great Mother, * which should either be restored or removed to another site, principally for this reason, that it is much less lofty than the new buildings, which are being run up to a good height. When I inquired whether the temple was protected by any legal enactments, I discovered that the form of dedication is different here from what it is with us in Rome. Consider therefore. Sir, whether you think that a temple can be removed without desecration when there has been no legal consecration of the site, for, if there are no religious objections, the removal would be a great convenience. 10.50 Trajan to Pliny. You may, my dear Pliny, without any religious scruples, if the site seems to require the change, remove the temple of the Mother of the Gods to a more suitable spot, nor need the fact that there is no record of legal consecration trouble you, for the soil of a foreign city may not be suitable for the consecration which our laws enjoin. ' ' None
17. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Genizah, manuscripts of hekhalot in • hymnology, manuscripts

 Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 203; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 216

14b הא בדברי תורה הא במשא ומתן בדברי תורה הוו במשא ומתן לא הוו.,ת"ר מעשה ברבן יוחנן בן זכאי שהיה רוכב על החמור והיה מהלך בדרך ור\' אלעזר בן ערך מחמר אחריו אמר לו רבי שנה לי פרק אחד במעשה מרכבה אמר לו לא כך שניתי לכם ולא במרכבה ביחיד אלא א"כ היה חכם מבין מדעתו אמר לו רבי תרשיני לומר לפניך דבר אחד שלמדתני אמר לו אמור,מיד ירד רבן יוחנן בן זכאי מעל החמור ונתעטף וישב על האבן תחת הזית אמר לו רבי מפני מה ירדת מעל החמור אמר אפשר אתה דורש במעשה מרכבה ושכינה עמנו ומלאכי השרת מלוין אותנו ואני ארכב על החמור מיד פתח ר"א בן ערך במעשה המרכבה ודרש וירדה אש מן השמים וסיבבה כל האילנות שבשדה פתחו כולן ואמרו שירה,מה שירה אמרו (תהלים קמח, ז) הללו את ה\' מן הארץ תנינים וכל תהומות עץ פרי וכל ארזים הללויה נענה מלאך מן האש ואמר הן הן מעשה המרכבה עמד רבן יוחנן ב"ז ונשקו על ראשו ואמר ברוך ה\' אלהי ישראל שנתן בן לאברהם אבינו שיודע להבין ולחקור ולדרוש במעשה מרכבה יש נאה דורש ואין נאה מקיים נאה מקיים ואין נאה דורש אתה נאה דורש ונאה מקיים אשריך אברהם אבינו שאלעזר בן ערך יצא מחלציך,וכשנאמרו הדברים לפני ר\' יהושע היה הוא ורבי יוסי הכהן מהלכים בדרך אמרו אף אנו נדרוש במעשה מרכבה פתח רבי יהושע ודרש ואותו היום תקופת תמוז היה נתקשרו שמים בעבים ונראה כמין קשת בענן והיו מלאכי השרת מתקבצין ובאין לשמוע כבני אדם שמתקבצין ובאין לראות במזמוטי חתן וכלה,הלך רבי יוסי הכהן וסיפר דברים לפני רבן יוחנן בן זכאי ואמר אשריכם ואשרי יולדתכם אשרי עיני שכך ראו ואף אני ואתם בחלומי מסובין היינו על הר סיני ונתנה עלינו בת קול מן השמים עלו לכאן עלו לכאן טרקלין גדולים ומצעות נאות מוצעות לכם אתם ותלמידיכם ותלמידי תלמידיכם מזומנין לכת שלישית,איני והתניא ר\' יוסי בר\' יהודה אומר שלשה הרצאות הן ר\' יהושע הרצה דברים לפני רבן יוחנן בן זכאי ר"ע הרצה לפני ר\' יהושע חנניא בן חכינאי הרצה לפני ר"ע ואילו ר"א בן ערך לא קא חשיב דארצי וארצו קמיה קחשיב דארצי ולא ארצו קמיה לא קא חשיב והא חנניא בן חכינאי דלא ארצו קמיה וקא חשיב דארצי מיהא קמיה מאן דארצי.,ת"ר ארבעה נכנסו בפרדס ואלו הן בן עזאי ובן זומא אחר ורבי עקיבא אמר להם ר"ע כשאתם מגיעין אצל אבני שיש טהור אל תאמרו מים מים משום שנאמר (תהלים קא, ז) דובר שקרים לא יכון לנגד עיני,בן עזאי הציץ ומת עליו הכתוב אומר (תהלים קטז, טו) יקר בעיני ה\' המותה לחסידיו בן זומא הציץ ונפגע ועליו הכתוב אומר (משלי כה, טז) דבש מצאת אכול דייך פן תשבענו והקאתו אחר קיצץ בנטיעות רבי עקיבא יצא בשלום,שאלו את בן זומא מהו לסרוסי כלבא אמר להם (ויקרא כב, כד) ובארצכם לא תעשו כל שבארצכם לא תעשו שאלו את בן זומא בתולה שעיברה מהו לכ"ג מי חיישינן לדשמואל דאמר שמואל'' None14b This case is referring to words of Torah, while that case is referring to commerce. With regard to words of Torah, they were trustworthy; with regard to commerce, they were not.,§ The Gemara returns to the topic of the Design of the Divine Chariot. The Sages taught: An incident occurred involving Rabban Yoḥa ben Zakkai, who was riding on a donkey and was traveling along the way, and his student, Rabbi Elazar ben Arakh, was riding a donkey behind him. Rabbi Elazar said to him: My teacher, teach me one chapter in the Design of the Divine Chariot. He said to him: Have I not taught you: And one may not expound the Design of the Divine Chariot to an individual, unless he is a Sage who understands on his own accord? Rabbi Elazar said to him: My teacher, allow me to say before you one thing that you taught me. In other words, he humbly requested to recite before him his own understanding of this issue. He said to him: Speak.,Immediately, Rabban Yoḥa ben Zakkai alighted from the donkey, and wrapped his head in his cloak in a manner of reverence, and sat on a stone under an olive tree. Rabbi Elazar said to him: My teacher, for what reason did you alight from the donkey? He said: Is it possible that while you are expounding the Design of the Divine Chariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh began to discuss the Design of the Divine Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all the trees began reciting song.,What song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord” (Psalms 148:7–14). An angel responded from the fire, saying: This is the very Design of the Divine Chariot, just as you expounded. Rabban Yoḥa ben Zakkai stood and kissed Rabbi Elazar ben Arakh on his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a son like you, who knows how to understand, investigate, and expound the Design of the Divine Chariot. There are some who expound the Torah’s verses well but do not fulfill its imperatives well, and there are some who fulfill its imperatives well but do not expound its verses well, whereas you expound its verses well and fulfill its imperatives well. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins.,The Gemara relates: And when these matters, this story involving his colleague Rabbi Elazar ben Arakh, were recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of the Divine Chariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice, when there are no clouds in the sky. Yet the heavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride.,Rabbi Yosei the Priest went and recited these matters before Rabban Yoḥa ben Zakkai, who said to him: Happy are all of you, and happy are the mothers who gave birth to you; happy are my eyes that saw this, students such as these. As for you and I, I saw in my dream that we were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here, for large halls teraklin and pleasant couches are made up for you. You, your students, and the students of your students are invited to the third group, those who will merit to welcome the Divine Presence.,The Gemara poses a question: Is that so? But isn’t it taught in a baraita: Rabbi Yosei, son of Rabbi Yehuda, says: There are three lectures. In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: Rabbi Yehoshua lectured on these matters before Rabban Yoḥa ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua; and Ḥaya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not included in the list, despite the testimony that he lectured before Rabban Yoḥa. The Gemara explains: Those who lectured and were also lectured to were included; but those who lectured and were not lectured to were not included. The Gemara asks: But wasn’t there Ḥaya ben Ḥakhinai, who was not lectured to, and yet he is included? The Gemara answers: Ḥaya ben Ḥakhinai actually lectured before one who lectured in front of his own rabbi, so he was also included in this list.,§ The Sages taught: Four entered the orchard pardes, i.e., dealt with the loftiest secrets of Torah, and they are as follows: Ben Azzai; and ben Zoma; Aḥer, the other, a name for Elisha ben Avuya; and Rabbi Akiva. Rabbi Akiva, the senior among them, said to them: When, upon your arrival in the upper worlds, you reach pure marble stones, do not say: Water, water, although they appear to be water, because it is stated: “He who speaks falsehood shall not be established before My eyes” (Psalms 101:7).,The Gemara proceeds to relate what happened to each of them: Ben Azzai glimpsed at the Divine Presence and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” (Psalms 116:15). Ben Zoma glimpsed at the Divine Presence and was harmed, i.e., he lost his mind. And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” (Proverbs 25:16). Aḥer chopped down the shoots of saplings. In other words, he became a heretic. Rabbi Akiva came out safely.,The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: They asked ben Zoma: What is the halakha with regard to castrating a dog? The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. He said to them: The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor shall you do so in your land” (Leviticus 22:24), from which we learn: With regard to any animal that is in your land, you shall not do such a thing. They also asked ben Zoma: A woman considered to be a virgin who became pregt, what is the halakha? A High Priest may marry only a virgin; is he permitted to marry her? The answer depends on the following: Are we concerned for the opinion of Shmuel? Shmuel says:'' None
18. Lactantius, Divine Institutes, 6.25.12 (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Vetus Latina, reconstruction, from patristic manuscripts • manuscripts

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 289; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 175

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6.25.12 Now let us speak briefly concerning sacrifice itself. Ivory, says Plato, is not a pure offering to God. What then? Are embroidered and costly textures? Nay, rather nothing is a pure offering to God which can be corrupted or taken away secretly. But as he saw this, that nothing which was taken from a dead body ought to be offered to a living being, why did he not see that a corporeal offering ought not to be presented to an incorporeal being? How much better and more truly does Seneca speak: Will you think of God as great and placid, and a friend to be reverenced with gentle majesty, and always at hand? Not to be worshipped with the immolation of victims and with much blood - for what pleasure arises from the slaughter of innocent animals? - but with a pure mind and with a good and honourable purpose. Temples are not to be built to Him with stones piled up on high; He is to be consecrated by each man in his own breast. Therefore, if any one thinks that garments, and jewels, and other things which are esteemed precious, are valued by God, he is altogether ignorant of what God is, since he thinks that those things are pleasing to Him which even a man would be justly praised for despising. What, then, is pure, what is worthy of God, but that which He Himself has demanded in that divine law of His? There are two things which ought to be offered, the gift and the sacrifice; the gift as a perpetual offering, the sacrifice for a time. But with those who by no means understand the nature of the Divine Being, a gift is anything which is wrought of gold or silver; likewise anything which is woven of purple and silk: a sacrifice is a victim, and as many things as are burnt upon the altar. But God does not make use either of the one or the other, because He is free from corruption, and that is altogether corruptible. Therefore, in each case, that which is incorporeal must be offered to God, for He accepts this. His offering is innocency of soul; His sacrifice praise and a hymn. For if God is not seen, He ought therefore to be worshipped with things which are not seen. Therefore no other religion is true but that which consists of virtue and justice. But in what manner God deals with the justice of man is easily understood. For if man shall be just, having received immortality, he will serve God forever. But that men are not born except for justice, both the ancient philosophers and even Cicero suspects. For, discussing the Laws, he says: But of all things which are discussed by learned men, nothing assuredly is of greater importance than that it should be entirely understood that we are born to justice. We ought therefore to hold forth and offer to God that alone for the receiving of which He Himself produced us. But how true this twofold kind of sacrifice is, Trismegistus Hermes is a befitting witness, who agrees with us, that is, with the prophets, whom we follow, as much in fact as in words. He thus spoke concerning justice: Adore and worship this word, O son. But the worship of God consists of one thing, not to be wicked. Also in that perfect discourse, when he heard Asclepius inquiring from his son whether it pleased him that incense and other odours for divine sacrifice were offered to his father, exclaimed: Speak words of good omen, O Asclepius. For it is the greatest impiety to entertain any such thought concerning that being of pre-eminent goodness. For these things, and things resembling these, are not adapted to Him. For He is full of all things, as many as exist, and He has need of nothing at all. But let us give Him thanks, and adore Him. For His sacrifice consists only of blessing. And he spoke rightly. For we ought to sacrifice to God in word; inasmuch as God is the Word, as He Himself confessed. Therefore the chief ceremonial in the worship of God is praise from the mouth of a just man directed towards God. That this, however, may be accepted by God, there is need of humility, and fear, and devotion in the greatest degree, lest any one should chance to place confidence in his integrity and innocence, and thus incur the charge of pride and arrogance, and by this deed lose the recompense of his virtue. But that he may obtain the favour of God, and be free from every stain, let him always implore the mercy of God, and pray for nothing else but pardon for his sins, even though he has none. If he desires anything else, there is no need of expressing it in word to one who knows what we wish; if anything good shall happen to him, let him give thanks; if any evil, let him make amends, and let him confess that the evil has happened to him on account of his faults; and even in evils let him nothing less give thanks, and make amends in good things, that he may be the same at all times, and be firm, and unchangeable, and unshaken. And let him not suppose that this is to be done by him only in the temple, but at home, and even in his very bed. In short, let him always have God with himself, consecrated in his heart, inasmuch as he himself is a temple of God. But if he has served God, his Father and Lord, with this assiduity, obedience, and devotion, justice is complete and perfect; and he who shall keep this, as we before testified, has obeyed God, and has satisfied the obligations of religion and his own duty. <'' None
19. None, None, nan (5th cent. CE - 5th cent. CE)
 Tagged with subjects: • Sidonius, manuscripts

 Found in books: Hanghan (2019), Lettered Christians: Christians, Letters, and Late Antique Oxyrhynchus, 148, 172; Hitch (2017), Animal sacrifice in the ancient Greek world, 148, 172
20. Anon., Letter of Aristeas, 310
 Tagged with subjects: • Manuscript Corrections, Interpolations and Revisions • manuscripts, Athenian

 Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 319; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 34

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310 After the books had been read, the priests and the elders of the translators and the Jewish community and the leaders of the people stood up and said, that since so excellent and sacred and accurate a translation had been made, it was only right that it should remain as it was and no'' None



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