1. Hebrew Bible, Exodus, 12.2, 12.5, 12.13, 12.43 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •melito of sardis Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 66; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 134| 12.2. "כָּל־מַחְמֶצֶת לֹא תֹאכֵלוּ בְּכֹל מוֹשְׁבֹתֵיכֶם תֹּאכְלוּ מַצּוֹת׃", 12.2. "הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה׃", 12.5. "וַיַּעֲשׂוּ כָּל־בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן כֵּן עָשׂוּ׃", 12.5. "שֶׂה תָמִים זָכָר בֶּן־שָׁנָה יִהְיֶה לָכֶם מִן־הַכְּבָשִׂים וּמִן־הָעִזִּים תִּקָּחוּ׃", 12.13. "וְהָיָה הַדָּם לָכֶם לְאֹת עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם וְרָאִיתִי אֶת־הַדָּם וּפָסַחְתִּי עֲלֵכֶם וְלֹא־יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם׃", 12.43. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאַהֲרֹן זֹאת חֻקַּת הַפָּסַח כָּל־בֶּן־נֵכָר לֹא־יֹאכַל בּוֹ׃", | 12.2. "’This month shall be unto you the beginning of months; it shall be the first month of the year to you.", 12.5. "Your lamb shall be without blemish, a male of the first year; ye shall take it from the sheep, or from the goats;", 12.13. "And the blood shall be to you for a token upon the houses where ye are; and when I see the blood, I will pass over you, and there shall no plague be upon you to destroy you, when I smite the land of Egypt.", 12.43. "And the LORD said unto Moses and Aaron: ‘This is the ordice of the passover: there shall no alien eat thereof;", |
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2. Hebrew Bible, Leviticus, 22.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •melito of sardis Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 145| 22.7. "וּבָא הַשֶּׁמֶשׁ וְטָהֵר וְאַחַר יֹאכַל מִן־הַקֳּדָשִׁים כִּי לַחְמוֹ הוּא׃", | 22.7. "And when the sun is down, he shall be clean; and afterward he may eat of the holy things, because it is his bread.", |
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3. Hebrew Bible, 2 Kings, 22.16, 23.27 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •melito of sardis Found in books: Allison (2018), 4 Baruch, 97| 22.16. "כֹּה אָמַר יְהוָה הִנְנִי מֵבִיא רָעָה אֶל־הַמָּקוֹם הַזֶּה וְעַל־יֹשְׁבָיו אֵת כָּל־דִּבְרֵי הַסֵּפֶר אֲשֶׁר קָרָא מֶלֶךְ יְהוּדָה׃", 23.27. "וַיֹּאמֶר יְהוָה גַּם אֶת־יְהוּדָה אָסִיר מֵעַל פָּנַי כַּאֲשֶׁר הֲסִרֹתִי אֶת־יִשְׂרָאֵל וּמָאַסְתִּי אֶת־הָעִיר הַזֹּאת אֲשֶׁר־בָּחַרְתִּי אֶת־יְרוּשָׁלִַם וְאֶת־הַבַּיִת אֲשֶׁר אָמַרְתִּי יִהְיֶה שְׁמִי שָׁם׃", | 22.16. "Thus saith the LORD: Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read;", 23.27. "And the LORD said: ‘I will remove Judah also out of My sight, as I have removed Israel, and I will cast off this city which I have chosen, even Jerusalem, and the house of which I said: My name shall be there.’", |
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4. Hebrew Bible, Amos, 3.6 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •melito of sardis Found in books: Allison (2018), 4 Baruch, 97| 3.6. "אִם־יִתָּקַע שׁוֹפָר בְּעִיר וְעָם לֹא יֶחֱרָדוּ אִם־תִּהְיֶה רָעָה בְּעִיר וַיהוָה לֹא עָשָׂה׃", | 3.6. "Shall the horn be blown in a city, And the people not tremble? Shall evil befall a city, And the LORD hath not done it?", |
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5. Hebrew Bible, Isaiah, 1.13-1.14, 60.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •melito of sardis Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 66; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 205; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145| 1.13. "לֹא תוֹסִיפוּ הָבִיא מִנְחַת־שָׁוְא קְטֹרֶת תּוֹעֵבָה הִיא לִי חֹדֶשׁ וְשַׁבָּת קְרֹא מִקְרָא לֹא־אוּכַל אָוֶן וַעֲצָרָה׃", 1.14. "חָדְשֵׁיכֶם וּמוֹעֲדֵיכֶם שָׂנְאָה נַפְשִׁי הָיוּ עָלַי לָטֹרַח נִלְאֵיתִי נְשֹׂא׃", 60.22. "הַקָּטֹן יִהְיֶה לָאֶלֶף וְהַצָּעִיר לְגוֹי עָצוּם אֲנִי יְהוָה בְּעִתָּהּ אֲחִישֶׁנָּה׃", | 1.13. "Bring no more vain oblations; It is an offering of abomination unto Me; New moon and sabbath, the holding of convocations— I cannot endure iniquity along with the solemn assembly.", 1.14. "Your new moons and your appointed seasons My soul hateth; They are a burden unto Me; I am weary to bear them.", 60.22. "The smallest shall become a thousand, And the least a mighty nation; I the LORD will hasten it in its time.", |
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6. Hebrew Bible, Jeremiah, 15.3, 15.7-15.8, 21.7, 26.3, 30.15, 31.31 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •melito of sardis Found in books: Allison (2018), 4 Baruch, 97; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 120| 15.3. "וּפָקַדְתִּי עֲלֵיהֶם אַרְבַּע מִשְׁפָּחוֹת נְאֻם־יְהוָה אֶת־הַחֶרֶב לַהֲרֹג וְאֶת־הַכְּלָבִים לִסְחֹב וְאֶת־עוֹף הַשָּׁמַיִם וְאֶת־בֶּהֱמַת הָאָרֶץ לֶאֱכֹל וּלְהַשְׁחִית׃", 15.7. "וָאֶזְרֵם בְּמִזְרֶה בְּשַׁעֲרֵי הָאָרֶץ שִׁכַּלְתִּי אִבַּדְתִּי אֶת־עַמִּי מִדַּרְכֵיהֶם לוֹא־שָׁבוּ׃", 15.8. "עָצְמוּ־לִי אַלְמְנֹתָו מֵחוֹל יַמִּים הֵבֵאתִי לָהֶם עַל־אֵם בָּחוּר שֹׁדֵד בַּצָּהֳרָיִם הִפַּלְתִּי עָלֶיהָ פִּתְאֹם עִיר וּבֶהָלוֹת׃", 21.7. "וְאַחֲרֵי־כֵן נְאֻם־יְהוָה אֶתֵּן אֶת־צִדְקִיָּהוּ מֶלֶךְ־יְהוּדָה וְאֶת־עֲבָדָיו וְאֶת־הָעָם וְאֶת־הַנִּשְׁאָרִים בָּעִיר הַזֹּאת מִן־הַדֶּבֶר מִן־הַחֶרֶב וּמִן־הָרָעָב בְּיַד נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל וּבְיַד אֹיְבֵיהֶם וּבְיַד מְבַקְשֵׁי נַפְשָׁם וְהִכָּם לְפִי־חֶרֶב לֹא־יָחוּס עֲלֵיהֶם וְלֹא יַחְמֹל וְלֹא יְרַחֵם׃", 26.3. "אוּלַי יִשְׁמְעוּ וְיָשֻׁבוּ אִישׁ מִדַּרְכּוֹ הָרָעָה וְנִחַמְתִּי אֶל־הָרָעָה אֲשֶׁר אָנֹכִי חֹשֵׁב לַעֲשׂוֹת לָהֶם מִפְּנֵי רֹעַ מַעַלְלֵיהֶם׃", 30.15. "מַה־תִּזְעַק עַל־שִׁבְרֵךְ אָנוּשׁ מַכְאֹבֵךְ עַל רֹב עֲוֺנֵךְ עָצְמוּ חַטֹּאתַיִךְ עָשִׂיתִי אֵלֶּה לָךְ׃", 31.31. "הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃", | 15.3. "And I will appoint over them four kinds, saith the LORD: the sword to slay, and the dogs to drag, and the fowls of the heaven, and the beasts of the earth, to devour and to destroy.", 15.7. "And I fan them with a fan in the gates of the land; I bereave them of children, I destroy My people, Since they return not from their ways.", 15.8. "Their widows are increased to Me above the sand of the seas; I bring upon them, against the mother, a chosen one, Even a spoiler at noonday; I cause anguish and terrors to fall upon her suddenly.", 21.7. "And afterward, saith the LORD, I will deliver Zedekiah king of Judah, and his servants, and the people, and such as are left in this city from the pestilence, from the sword, and from the famine, into the hand of Nebuchadrezzar king of Babylon, and into the hand of their enemies, and into the hand of those that seek their life; and he shall smite them with the edge of the sword; he shall not spare them, neither have pity, nor have compassion.", 26.3. "It may be they will hearken, and turn every man from his evil way; that I may repent Me of the evil, which I purpose to do unto them because of the evil of their doings.", 30.15. "Why criest thou for thy hurt, That thy pain is incurable? For the greatness of thine iniquity, because thy sins were increased, I have done these things unto thee.", 31.31. "Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;", |
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7. Hebrew Bible, Ezekiel, 28.18 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •melito of sardis Found in books: Allison (2018), 4 Baruch, 97| 28.18. "מֵרֹב עֲוֺנֶיךָ בְּעֶוֶל רְכֻלָּתְךָ חִלַּלְתָּ מִקְדָּשֶׁיךָ וָאוֹצִא־אֵשׁ מִתּוֹכְךָ הִיא אֲכָלַתְךָ וָאֶתֶּנְךָ לְאֵפֶר עַל־הָאָרֶץ לְעֵינֵי כָּל־רֹאֶיךָ׃", | 28.18. "By the multitude of thine iniquities, in the unrighteousness of thy traffic, thou hast profaned thy sanctuaries; therefore have I brought forth a fire from the midst of thee, it hath devoured thee, and I have turned thee to ashes upon the earth in the sight of all them that behold thee.", |
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8. Herodotus, Histories, 1.5 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •melito of sardis, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 128 | 1.5. Such is the Persian account; in their opinion, it was the taking of Troy which began their hatred of the Greeks. ,But the Phoenicians do not tell the same story about Io as the Persians. They say that they did not carry her off to Egypt by force. She had intercourse in Argos with the captain of the ship. Then, finding herself pregt, she was ashamed to have her parents know it, and so, lest they discover her condition, she sailed away with the Phoenicians of her own accord. ,These are the stories of the Persians and the Phoenicians. For my part, I shall not say that this or that story is true, but I shall identify the one who I myself know did the Greeks unjust deeds, and thus proceed with my history, and speak of small and great cities of men alike. ,For many states that were once great have now become small; and those that were great in my time were small before. Knowing therefore that human prosperity never continues in the same place, I shall mention both alike. |
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9. Hebrew Bible, Zechariah, 9.14 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •melito of sardis Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 145| 9.14. "וַיהוָה עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ וַאדֹנָי יְהֹוִה בַּשּׁוֹפָר יִתְקָע וְהָלַךְ בְּסַעֲרוֹת תֵּימָן׃", | 9.14. "And the LORD shall be seen over them, And His arrow shall go forth as the lightning; And the Lord GOD will blow the horn, And will go with whirlwinds of the south.", |
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10. Anon., 1 Enoch, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 19 | 98. And now I swear unto you, to the wise and to the foolish, For ye shall have manifold experiences on the earth.,For ye men shall put on more adornments than a woman, And coloured garments more than a virgin: In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water.,Therefore they shall be wanting in doctrine and wisdom, And they shall perish thereby together with their possessions; And with all their glory and their splendour, And in shame and in slaughter and in great destitution, Their spirits shall be cast into the furnace of fire.,I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it.,And barrenness has not been given to the woman, But on account of the deeds of her own hands she dies without children.,I have sworn unto you, ye sinners, by the Holy Great One, That all your evil deeds are revealed in the heavens, And that none of your deeds of oppression are covered and hidden.,And do not think in your spirit nor say in your heart that ye do not know and that ye do not see",that every sin is every day recorded in heaven in the presence of the Most High. From henceforth ye know that all your oppression wherewith ye oppress is written down every day till the day of your judgement.",Woe to you, ye fools, for through your folly shall ye perish: and ye transgress against the wise,,and so good hap shall not be your portion. And now, know ye that ye are prepared for the day of destruction: wherefore do not hope to live, ye sinners, but ye shall depart and die; for ye know no ransom; for ye are prepared for the day of the great judgement, for the day of tribulation and great shame for your spirits.,Woe to you, ye obstinate of heart, who work wickedness and eat blood: Whence have ye good things to eat and to drink and to be filled From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace.,Woe to you who love the deeds of unrighteousness: wherefore do ye hope for good hap unto yourselves know that ye shall be delivered into the hands of the righteous, and they shall cut,off your necks and slay you, and have no mercy upon you. Woe to you who rejoice in the tribulation of the righteous; for no grave shall be dug for you. Woe to you who set at nought the words of,the righteous; for ye shall have no hope of life. Woe to you who write down lying and godless words; for they write down their lies that men may hear them and act godlessly towards (their)",neighbour. Therefore they shall have no peace but die a sudden death." |
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11. Anon., Jubilees, 1.1-1.7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •melito of sardis Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145 | 1.1. THIS is the history of the division of the days of the law and of the testimony, of the events of the years, of their (year) weeks, of their jubilees throughout all the years of the world, as the Lord spake to Moses on Mount Sinai when he went up to receive the tables of the law and of the commandment, according to the voice of God as He said unto him, "Go up to the top of the Mount." br ) And it came to pass in the first year of the A.M. (A.M. = Anno Mundi) exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, that God spake to Moses, saying: 1.2. "Come up to Me on the Mount, and I will give thee two tables of stone of the law and of the commandment, which I have written, that thou mayst teach them." 1.3. And Moses went up into the mount of God, and the glory of the Lord abode on Mount Sinai, and a cloud overshadowed it six days. br And He called to Moses on the seventh day out of the midst of the cloud, 1.4. and the appearance of the glory of the Lord was like a flaming fire on the top of the Mount. 1.5. And Moses was on the Mount forty days and forty nights, and God taught him the earlier and the later history 1.6. of the division of all the days of the law and of the testimony. 1.7. And He said: "Incline thine heart to every word which I shall speak to thee on this Mount, and write them in a book in order that their generations may see how I have not forsaken them for all the evil which they have wrought in transgressing the covet which I establish between Me and thee for their generations this day on Mount Sinai. |
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12. Septuagint, 1 Maccabees, 1.59 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •melito of sardis Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 201 | 1.59. And on the twenty-fifth day of the month they offered sacrifice on the altar which was upon the altar of burnt offering. |
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13. Septuagint, 2 Maccabees, 6.7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •melito of sardis Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 201 | 6.7. On the monthly celebration of the king's birthday, the Jews were taken, under bitter constraint, to partake of the sacrifices; and when the feast of Dionysus came, they were compelled to walk in the procession in honor of Dionysus, wearing wreaths of ivy.' |
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14. Septuagint, Ecclesiasticus (Siracides), 4.28 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •melito of sardis, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 255 | 4.28. Strive even to death for the truth and the Lord God will fight for you. |
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| 15. Anon., 2 Baruch, 1.2-1.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •melito of sardis Found in books: Allison (2018), 4 Baruch, 97 |
| 16. Epictetus, Discourses, a b c d\n0 '4.7.6 '4.7.6 '4 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •melito of sardis Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 790 |
| 17. Ignatius, To The Philadelphians, 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •melito of sardis Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 41 |
18. Anon., Epistle of Barnabas, 2.4-2.10, 4.6-4.9, 7.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •melito of sardis •melito of sardis, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 246; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 113; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 150 | 2.4. For He hath made manifest to us by all the prophets that He wanteth neither sacrifices nor whole burnt offerings nor oblations, saying at one time; 2.5. What to Me is the multitude of your sacrifices, saith the Lord I am full of whole burnt-offerings, and the fat of lambs and the blood of bulls and of goats desire not, not though ye should come to be seen of Me. or who required these things at your hands? Ye shall continue no more to tread My court. If ye bring fine flour, it is in vain; incense is an abomination to Me; your new moons and your Sabbaths I cannot away with. 2.6. These things therefore He annulled, that the new law of our Lord Jesus Christ, being free from the yoke of constraint, might have its oblation not made by human hands. 2.7. And He saith again unto them; Did command your fathers when they went forth from the land of Egypt to bring Me whole burnt offerings and sacrifices? 2.8. Nay, this was My command unto them, Let none of you bear a grudge of evil against his neighbor in his heart, and love you not a false oath. 2.9. So we ought to perceive, unless we are without understanding, the mind of the goodness of our Father; for He speaketh to us, desiring us not to go astray like them but to seek how we may approach Him. 2.10. Thus then speaketh He to us; The sacrifice unto God is a broken heart, the smell of a sweet savor unto the Lord is a heart that glorifies its Maker. We ought therefore, brethren, to learn accurately concerning our salvation, lest the Evil One having effected an entrance of error in us should fling us away from our life. 4.6. Ye ought therefore to understand. Moreover I ask you this one thing besides, as being one of yourselves and loving you all in particular more than my own soul, to give heed to yourselves now, and not to liken yourselves to certain persons who pile up sin upon sin, saying that our covet remains to them also. 4.7. Ours it is; but they lost it in this way for ever, when Moses had just received it. For the scripture saith; And Moses was in the mountain fasting forty days and forty nights, and he received the covet from the Lord, even tablets of stone written with the finger of the hand of the Lord. 4.8. But they lost it by turning unto idols. For thus saith the Lord; Moses, Moses, come down quickly; for thy people whom thou broughtest out of the land of Egypt hath done unlawfully. And Moses understood, and threw the two tables from his hands; and their covet was broken in pieces, that the covet of the beloved Jesus might be sealed unto our hearts in the hope which springeth from faith in Him. 4.9. But though I would fain write many things, not as a teacher, but as becometh one who loveth you not to fall short of that which we possess, I was anxious to write to you, being your devoted slave. Wherefore let us take heed in these last days. For the whole time of our faith shall profit us nothing, unless we now, in the season of lawlessness and in the offenses that shall be, as becometh sons of God, offer resistance, that the Black One may not effect an entrance. 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. |
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19. Ignatius, To The Ephesians, 2.2, 2.13, 4.1, 5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •melito of sardis Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 41 | 2.2. May I have joy of you always, if so be I am worthy of it. It is therefore meet for you in every way to glorify Jesus Christ who glorified you; that being perfectly joined together in one submission, submitting yourselves to your bishop and presbytery, ye may be sanctified in all things. 4.1. So then it becometh you to run in harmony with the mind of the bishop; which thing also ye do. For your honourable presbytery, which is worthy of God, is attuned to the bishop, even as its strings to a lyre. Therefore in your concord and harmonious love Jesus Christ is sung. 5.1. For if I in a short time had such converse with your bishop, which was not after the manner of men but in the Spirit, how much more do I congratulate you who are closely joined with him as the Church is with Jesus Christ and as Jesus Christ is with the Father, that all things may be harmonious in unity. |
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| 20. Ignatius, To The Philadelphians, 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •melito of sardis Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 41 |
21. New Testament, Luke, 22.15-22.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •melito of sardis Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 66| 22.15. καὶ εἶπεν πρὸς αὐτούς Ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθʼ ὑμῶν πρὸ τοῦ με παθεῖν· 22.16. λέγω γὰρ ὑμῖν ὅτι οὐ μὴ φάγω αὐτὸ ἕως ὅτου πληρωθῇ ἐν τῇ βασιλείᾳ τοῦ θεοῦ. | 22.15. He said to them, "I have earnestly desired to eat this Passover with you before I suffer, 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God." |
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22. New Testament, John, 2.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •melito of sardis Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 66| 2.13. Καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς Ἰεροσόλυμα ὁ Ἰησοῦς. | 2.13. The Passover of the Jews was at hand, and Jesus went up to Jerusalem. |
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23. New Testament, Galatians, 4.8-4.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •melito of sardis Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 205| 4.8. Ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς· 4.9. νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεῦσαι θέλετε; 4.10. ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς. 4.11. φοβοῦμαι ὑμᾶς μή πως εἰκῇ κεκοπίακα εἰς ὑμᾶς. | 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.10. You observe days, months,seasons, and years. 4.11. I am afraid for you, that I might havewasted my labor for you. |
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24. New Testament, Colossians, 2.16-2.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •melito of sardis Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 205| 2.16. Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει καὶ ἐν πόσει ἢ ἐν μέρει ἑορτῆς ἢ νεομηνίας ἢ σαββάτων, 2.17. ἅ ἐστιν σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ χριστοῦ. | 2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day, 2.17. which are a shadow of the things to come; but the body is Christ's. |
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| 25. New Testament, 1 Timothy, 10.67, 10.69-10.73, 10.110, 28.237 (1st cent. CE - 1st cent. CE) Tagged with subjects: •melito of sardis Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 66 |
26. Mishnah, Yadayim, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •melito of sardis Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145| 3.5. "סֵפֶר שֶׁנִּמְחַק וְנִשְׁתַּיֵּר בּוֹ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת, כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמֵּא אֶת הַיָּדַיִם. מְגִלָּה שֶׁכָּתוּב בָּהּ שְׁמוֹנִים וְחָמֵשׁ אוֹתִיּוֹת כְּפָרָשַׁת וַיְהִי בִּנְסֹעַ הָאָרֹן, מְטַמָּא אֶת הַיָּדַיִם. כָּל כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם. שִׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִין אֶת הַיָּדַיִם. רַבִּי יְהוּדָה אוֹמֵר, שִׁיר הַשִּׁירִים מְטַמֵּא אֶת הַיָּדַיִם, וְקֹהֶלֶת מַחֲלֹקֶת. רַבִּי יוֹסֵי אוֹמֵר, קֹהֶלֶת אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם וְשִׁיר הַשִּׁירִים מַחֲלֹקֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, קֹהֶלֶת מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בַּיּוֹם שֶׁהוֹשִׁיבוּ אֶת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה, שֶׁשִּׁיר הַשִּׁירִים וְקֹהֶלֶת מְטַמְּאִים אֶת הַיָּדַיִם. אָמַר רַבִּי עֲקִיבָא, חַס וְשָׁלוֹם, לֹא נֶחֱלַק אָדָם מִיִּשְׂרָאֵל עַל שִׁיר הַשִּׁירִים שֶׁלֹּא תְטַמֵּא אֶת הַיָּדַיִם, שֶׁאֵין כָּל הָעוֹלָם כֻּלּוֹ כְדַאי כַּיּוֹם שֶׁנִּתַּן בּוֹ שִׁיר הַשִּׁירִים לְיִשְׂרָאֵל, שֶׁכָּל הַכְּתוּבִים קֹדֶשׁ, וְשִׁיר הַשִּׁירִים קֹדֶשׁ קָדָשִׁים. וְאִם נֶחְלְקוּ, לֹא נֶחְלְקוּ אֶלָּא עַל קֹהֶלֶת. אָמַר רַבִּי יוֹחָנָן בֶּן יְהוֹשֻׁעַ בֶּן חָמִיו שֶׁל רַבִּי עֲקִיבָא, כְּדִבְרֵי בֶן עַזַּאי, כָּךְ נֶחְלְקוּ וְכָךְ גָּמְרוּ: \n", | 3.5. "A scroll on which the writing has become erased and eighty-five letters remain, as many as are in the section beginning, \"And it came to pass when the ark set forward\" (Numbers 11:35-36) defiles the hands. A single sheet on which there are written eighty-five letters, as many as are in the section beginning, \"And it came to pass when the ark set forward\", defiles the hands. All the Holy Scriptures defile the hands. The Song of Songs and Kohelet (Ecclesiastes) defile the hands. Rabbi Judah says: the Song of Songs defiles the hands, but there is a dispute about Kohelet. Rabbi Yose says: Kohelet does not defile the hands, but there is a dispute about the Song of Songs. Rabbi Shimon says: [the ruling about] Kohelet is one of the leniencies of Bet Shammai and one of the stringencies of Bet Hillel. Rabbi Shimon ben Azzai said: I have received a tradition from the seventy-two elders on the day when they appointed Rabbi Elazar ben Azariah head of the academy that the Song of Songs and Kohelet defile the hands. Rabbi Akiba said: Far be it! No man in Israel disputed that the Song of Songs [saying] that it does not defile the hands. For the whole world is not as worthy as the day on which the Song of Songs was given to Israel; for all the writings are holy but the Song of Songs is the holy of holies. If they had a dispute, they had a dispute only about Kohelet. Rabbi Yoha ben Joshua the son of the father-in-law of Rabbi Akiva said in accordance with the words of Ben Azzai: so they disputed and so they reached a decision.", |
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| 27. Ignatius, To The Magnesians, 8.1-10.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •melito of sardis Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 150 |
28. Mishnah, Sanhedrin, 10.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •melito of sardis Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145| 10.1. "כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו: \n", | 10.1. "All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”", |
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29. Josephus Flavius, Jewish War, 1.10, 7.331-7.332 (1st cent. CE - 1st cent. CE) Tagged with subjects: •melito of sardis, •melito of sardis Found in books: Allison (2018), 4 Baruch, 97; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 128 | 1.10. For that it was a seditious temper of our own that destroyed it; and that they were the tyrants among the Jews who brought the Roman power upon us, who unwillingly attacked us, and occasioned the burning of our holy temple; Titus Caesar, who destroyed it, is himself a witness, who, during the entire war, pitied the people who were kept under by the seditious, and did often voluntarily delay the taking of the city, and allowed time to the siege, in order to let the authors have opportunity for repentance. 7.331. for the nature of this fortress which was in itself unconquerable, hath not proved a means of our deliverance; and even while we have still great abundance of food, and a great quantity of arms, and other necessaries more than we want, we are openly deprived by God himself of all hope of deliverance; 7.332. for that fire which was driven upon our enemies did not of its own accord turn back upon the wall which we had built; this was the effect of God’s anger against us for our manifold sins, which we have been guilty of in a most insolent and extravagant manner with regard to our own countrymen; |
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30. Justin, Dialogue With Trypho, a b c d\n0 29 29 29 None\n1 67 67 67 None\n2 11 11 11 None\n3 51 51 51 None\n4 14 14 14 None\n5 68.8 68.8 68 8 \n6 142 142 142 None\n7 44014 44014 44014 None\n8 '1.2 '1.2 '1 2 \n9 35 35 35 None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 85 | 29. Justin: Let us glorify God, all nations gathered together; for He has also visited us. Let us glorify Him by the King of glory, by the Lord of hosts. For He has been gracious towards the Gentiles also; and our sacrifices He esteems more grateful than yours. What need, then, have I of circumcision, who have been witnessed to by God? What need have I of that other baptism, who have been baptized with the Holy Ghost? I think that while I mention this, I would persuade even those who are possessed of scanty intelligence. For these words have neither been prepared by me, nor embellished by the art of man; but David sung them, Isaiah preached them, Zechariah proclaimed them, and Moses wrote them. Are you acquainted with them, Trypho? They are contained in your Scriptures, or rather not yours, but ours. For we believe them; but you, though you read them, do not catch the spirit that is in them. Be not offended at, or reproach us with, the bodily uncircumcision with which God has created us; and think it not strange that we drink hot water on the Sabbaths, since God directs the government of the universe on this day equally as on all others; and the priests, as on other days, so on this, are ordered to offer sacrifices; and there are so many righteous men who have performed none of these legal ceremonies, and yet are witnessed to by God Himself. |
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| 31. Justin, Second Apology, 3.4-3.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •melito of sardis Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 790 |
| 32. Justin, First Apology, 1.1.1, 2.14.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 240, 241 |
| 33. Philostratus The Athenian, Lives of The Sophists, 583, 582 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 240 |
| 34. Irenaeus, Demonstration of The Apostolic Teaching, 22, 24, 90, 63 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 121 |
| 35. Irenaeus, Refutation of All Heresies, 1.27.2, 3.3.3, 3.11.8-3.11.9, 3.12.12, 4.6, 4.27-4.32 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 150 |
| 36. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •melito of sardis Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 27 |
| 37. Marcus Aurelius Emperor of Rome, Meditations, 11.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •melito of sardis Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 175 |
38. Anon., Genesis Rabba, 1.1, 56.3, 56.9 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •melito of sardis Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 113, 145; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145| 1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר. 56.3. וַיִּקַּח אַבְרָהָם אֶת עֲצֵי הָעֹלָה (בראשית כב, ו), כָּזֶה שֶׁהוּא טוֹעֵן צְלוּבוֹ בִּכְתֵפוֹ. (בראשית כב, ו): וַיִּקַּח בְּיָדוֹ אֶת הָאֵשׁ וְאֶת הַמַאֲכֶלֶת, אָמַר רַבִּי חֲנִינָא לָמָּה נִקְרֵאת סַכִּין מַאֲכֶלֶת, לְפִי שֶׁמְּכַשֵּׁר אוֹכְלִים. וְרַבָּנָן אָמְרֵי כָּל אֲכִילוֹת שֶׁיִּשְׂרָאֵל אוֹכְלִים בָּעוֹלָם הַזֶּה אֵינָם אוֹכְלִים אֶלָּא בִּזְכוּת אוֹתָהּ הַמַּאֲכֶלֶת. (בראשית כב, ו): וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו, זֶה לַעֲקֹד וְזֶה לֵעָקֵד, זֶה לִשְׁחֹט וְזֶה לִשָּׁחֵט. 56.9. וַיִּשָֹּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל אַחַר (בראשית כב, יג), מַהוּ אַחַר, אָמַר רַבִּי יוּדָן אַחַר כָּל הַמַּעֲשִׂים יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר (זכריה ט, יד): וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע וגו'. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אַחַר כָּל הַדּוֹרוֹת, יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. אָמַר רַבִּי חֲנִינָא בַּר רַבִּי יִצְחָק כָּל יְמוֹת הַשָּׁנָה יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, וּמִסְתַּבְּכִין בְּצָרוֹת, וּבְרֹאשׁ הַשָּׁנָה הֵן נוֹטְלִין שׁוֹפָר וְתוֹקְעִין בּוֹ וְנִזְכָּרִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְהוּא מוֹחֵל לָהֶם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, שֶׁנֶּאֱמַר: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. רַבִּי לֵוִי אָמַר לְפִי שֶׁהָיָה אַבְרָהָם אָבִינוּ רוֹאֶה אֶת הָאַיִל נִתּוֹשׁ מִן הַחֹרֶשׁ הַזֶּה וְהוֹלֵךְ וּמִסְתַּבֵּךְ בְּחֹרֶשׁ אַחֵר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ עֲתִידִין בָּנֶיךָ לְהִסְתַּבֵּךְ לַמַּלְכֻיּוֹת, מִבָּבֶל לְמָדַי, מִן מָדַי לְיָוָן, וּמִיָּוָן לֶאֱדוֹם, וְסוֹפָן לִגָּאֵל בְּקַרְנוֹ שֶׁל אַיִל, הֲדָא הוּא דִכְתִיב: וַה' אֱלֹהִים בַּשּׁוֹפָר יִתְקָע. (בראשית כב, יג): וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ, רַבִּי בַּנְאִי אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָם הֱוֵי רוֹאֶה דָּמָיו שֶׁל אַיִל זֶה כְּאִלּוּ דָּמוֹ שֶׁל יִצְחָק בְּנִי, אֵמוּרָיו, כְּאִלּוּ אֵמוּרָיו דְּיִצְחָק בְּרִי, כַּהֲדָא דִתְנַן הֲרֵי זוֹ תַּחַת זוֹ, הֲרֵי זוֹ תְּמוּרַת זוֹ, הֲרֵי זוֹ חִלּוּפֵי זוֹ, הֲרֵי זוֹ תְּמוּרָה. רַבִּי פִּינְחָס אָמַר, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים הֱוֵי רוֹאֶה כְּאִלּוּ הִקְרַבְתִּי אֶת יִצְחָק בְּנִי תְּחִלָּה וְאַחַר כָּךְ הִקְרַבְתִּי אֶת הָאַיִל הַזֶּה תַּחְתָּיו, הֵיךְ מָה דְאַתְּ אָמַר (מלכים ב טו, ז): וַיִּמְלֹךְ יוֹתָם בְּנוֹ תַּחְתָּיו, כַּהֲדָא דִתְנַן כְּאִמְּרָא כְּדִירִים. רַבִּי יוֹחָנָן אָמַר כְּאִמְּרָא תְמִידָא. רֵישׁ לָקִישׁ אָמַר כְּאֵילוֹ שֶׁל יִצְחָק. תַּמָּן אָמְרֵי כִּוְלַד הַחַטָּאת. תָּנֵי בַּר קַפָּרָא כְּאִמּוּר דְּלָא יְנַק מִן יוֹמוֹי. | 1.1. "The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22).", 56.3. "And Avraham took the wood of the burnt-offering (Gen. 22:6) — like one who carries his own stake [to be impaled] on his shoulder. \"And he took in his hand the fire and the knife (Ma’akheleth)\" (Gen. 22:6). R. Hanina said: Why is a knife called ma’akheleth? Because it makes food (okhlim) fit to be eaten. While the Rabbis said: All eating (akhiloth) which Israel enjoy in this world, they enjoy only in the merit of that ma’akheleth (knife). \"And they went both of them together (Gen. 22:6): one to bind and the other to be bound, one to slaughter and the other to be slaughtered.", 56.9. "\"And Avraham lifted up his eyes, and looked, and behold another (achar) ram (Gen. 22:13)\". What does ahar mean? Said Rabbi Yudan: After (achar) all that happened, Israel still fall into the clutches of sin and be the victims of persecution; yet they will be ultimately redeemed by the ram’s horn, as it says, “[And Ad-nai will manifest Himself to them, and His arrows shall flash like lightning,] Ad-nai E-lohim shall sound the ram’s horn [and advance in a stormy tempest]” (Zech. 9:14). Rabbi Yehudah bar Rabbi Simon: After [achar] all generations Israel will fall into the clutches of sin and be the victims of persecution; but their end is to be redeemed by the ram’s horn, as it says, ‘And Ad-nai E-lohim will blow the horn,’ etc. Rabbi Hanina b. R. Isaac said: All days of the year Israel are in sin’s clutches and are victims of prosecutions, but on New Year they take the shofar and blow on it, and are remembered by the Holy One of Blessing and He forgives them, and their end is to be redeemed by the ram’s horn, and it says, \"And Ad-nai E-lohim will blow the horn.\" Rabbi Levi said: Because Avraham our Father saw the ram extricate himself from one thicket and go and become entangled in another, the Holy Oneof Blessing said to him: ‘So is the future of your children to be entangled in reigns, from Babylon to Media, from Media to Greece, and from Greece to Edom; and their end will be to be redeemed by the ram’s horn,’ as it is written, “And Ad-nai E-lohim will blow the horn.” “And Abraham went and took the ram, and offered him up for a burnt-offering in the stead of his son (Gen.22:13). Rabbi Banai said: he said in front of Him: ‘Sovereign of the Universe! Look upon the blood of this ram as though it were the blood of my son Itzchak; its lambs as though they were my son’s lambs(descendants),’ even as we learned: When a man declares: This animal be instead of this one, in exchange for that, or a substitute for this, it is a valid exchange. Rabbi Pinchas said: he said in front of Him: ‘Sovereign of the Universe! Regard it as tough I had sacrificed my son Itzchak first and achar (after) this ram in the stead of him, as in the verse, “And Iotam his son reigned in his stead” (II Kings 15:7). It is even as we learned; \"[When one declares 'I vow a sacrifice] like the lamb or like the animals of the Temple stalls” (Nedarim 10b, Mishnah Nedarim 1:3) - R. Yocha said: he meant, like the lamb of the daily burnt-offering; Resh Lakish said: he meant, like Itzchak’s ram. There [in Babylon] they say: Like the off-spring of a sin-offering. Bar Kappara taught: He meant like the lamb which has never given suck.", |
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| 39. Tatian, Oration To The Greeks, '42, 32, 31 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 790 |
| 40. Clement of Alexandria, Extracts From The Prophets, 51-52 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 121 |
41. Tertullian, On Prayer, 26 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •melito of sardis Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 81 | 26. You will not dismiss a brother who has entered your house without prayer.- Have you seen, says Scripture, a brother? You have seen your Lord; - especially a stranger, lest perhaps he be an angel. But again, when received yourself by brethren, you will not make earthly refreshments prior to heavenly, for your faith will immediately be judged. Or else how will you - according to the precept Luke 10:5 - say, Peace to this house, unless you exchange mutual peace with them who are in the house? |
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42. Athenagoras, Apology Or Embassy For The Christians, 35 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •melito of sardis, christian bishop Found in books: Rizzi (2010), Hadrian and the Christians, 134 | 35. What man of sound mind, therefore, will affirm, while such is our character, that we are murderers? For we cannot eat human flesh till we have killed some one. The former charge, therefore, being false, if any one should ask them in regard to the second, whether they have seen what they assert, not one of them would be so barefaced as to say that he had. And yet we have slaves, some more and some fewer, by whom we could not help being seen; but even of these, not one has been found to invent even such things against us. For when they know that we cannot endure even to see a man put to death, though justly; who of them can accuse us of murder or cannibalism? Who does not reckon among the things of greatest interest the contests of gladiators and wild beasts, especially those which are given by you? But we, deeming that to see a man put to death is much the same as killing him, have abjured such spectacles. How, then, when we do not even look on, lest we should contract guilt and pollution, can we put people to death? And when we say that those women who use drugs to bring on abortion commit murder, and will have to give an account to God for the abortion, on what principle should we commit murder? For it does not belong to the same person to regard the very fœtus in the womb as a created being, and therefore an object of God's care, and when it has passed into life, to kill it; and not to expose an infant, because those who expose them are chargeable with child-murder, and on the other hand, when it has been reared to destroy it. But we are in all things always alike and the same, submitting ourselves to reason, and not ruling over it. |
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| 43. Tertullian, On Monogamy, 17.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •melito of sardis Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 50 |
44. Tertullian, On Idolatry, 13, 8, 4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 68 | 4. God prohibits an idol as much to be made as to be worshipped. In so far as the making what may be worshipped is the prior act, so far is the prohibition to make (if the worship is unlawful) the prior prohibition. For this cause- the eradicating, namely, of the material of idolatry- the divine law proclaims, You shall make no idol; and by conjoining, Nor a similitude of the things which are in the heaven, and which are in the earth, and which are in the sea, has interdicted the servants of God from acts of that kind all the universe over. Enoch had preceded, predicting that the demons, and the spirits of the angelic apostates, would turn into idolatry all the elements, all the garniture of the universe, all things contained in the heaven, in the sea, in the earth, that they might be consecrated as God, in opposition to God. All things, therefore, does human error worship, except the Founder of all Himself. The images of those things are idols; the consecration of the images is idolatry. Whatever guilt idolatry incurs, must necessarily be imputed to every artificer of every idol. In short, the same Enoch fore-condemns in general menace both idol-worshippers and idol-makers together. And again: I swear to you, sinners, that against the day of perdition of blood repentance is being prepared. You who serve stones, and you who make images of gold, and silver, and wood, and stones and clay, and serve phantoms, and demons, and spirits in fanes, and all errors not according to knowledge, shall find no help from them. But Isaiah says, You are witnesses whether there is a God except Me. And they who mould and carve out at that time were not: all vain! Who do that which likes them, which shall not profit them! And that whole ensuing discourse sets a ban as well on the artificers as the worshippers: the close of which is, Learn that their heart is ashes and earth, and that none can free his own soul. In which sentence David equally includes the makers too. Such, says he, let them become who make them. And why should I, a man of limited memory, suggest anything further? Why recall anything more from the Scriptures? As if either the voice of the Holy Spirit were not sufficient; or else any further deliberation were needful, whether the Lord cursed and condemned by priority the artificers of those things, of which He curses and condemns the worshippers! |
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| 45. Cassius Dio, Roman History, 72.27-72.28 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •melito of sardis, christian bishop Found in books: Rizzi (2010), Hadrian and the Christians, 134 |
| 46. Clement of Alexandria, Christ The Educator, 5.23 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •melito of sardis Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 131 |
| 47. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •melito of sardis Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 81; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 120, 121 |
| 48. Tertullian, On Flight In Persecution, 9.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •melito of sardis, christian bishop Found in books: Rizzi (2010), Hadrian and the Christians, 134 |
49. Theophilus, To Autolycus, 1.11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •melito of sardis, christian bishop Found in books: Rizzi (2010), Hadrian and the Christians, 134 | 1.11. Wherefore I will rather honour the king [than your gods], not, indeed, worshipping him, but praying for him. But God, the living and true God, I worship, knowing that the king is made by Him. You will say, then, to me, Why do you not worship the king? Because he is not made to be worshipped, but to be reverenced with lawful honour, for he is not a god, but a man appointed by God, not to be worshipped, but to judge justly. For in a kind of way his government is committed to him by God: as He will not have those called kings whom He has appointed under Himself; for king is his title, and it is not lawful for another to use it; so neither is it lawful for any to be worshipped but God only. Wherefore, O man, you are wholly in error. Accordingly, honour the king, be subject to him, and pray for him with loyal mind; for if you do this, you do the will of God. For the law that is of God, says, My son, fear the Lord and the king, and be not disobedient to them; for suddenly they shall take vengeance on their enemies. |
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50. Tertullian, Apology, 16, 5, 12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 68 | 12. But I pass from these remarks, for I know and I am going to show what your gods are not, by showing what they are. In reference, then, to these, I see only names of dead men of ancient times; I hear fabulous stories; I recognize sacred rites founded on mere myths. As to the actual images, I regard them as simply pieces of matter akin to the vessels and utensils in common use among us, or even undergoing in their consecration a hapless change from these useful articles at the hands of reckless art, which in the transforming process treats them with utter contempt, nay, in the very act commits sacrilege; so that it might be no slight solace to us in all our punishments, suffering as we do because of these same gods, that in their making they suffer as we do themselves. You put Christians on crosses and stakes: what image is not formed from the clay in the first instance, set on cross and stake? The body of your god is first consecrated on the gibbet. You tear the sides of Christians with your claws; but in the case of your own gods, axes, and planes, and rasps are put to work more vigorously on every member of the body. We lay our heads upon the block; before the lead, and the glue, and the nails are put in requisition, your deities are headless. We are cast to the wild beasts, while you attach them to Bacchus, and Cybele, and C lestis. We are burned in the flames; so, too, are they in their original lump. We are condemned to the mines; from these your gods originate. We are banished to islands; in islands it is a common thing for your gods to have their birth or die. If it is in this way a deity is made, it will follow that as many as are punished are deified, and tortures will have to be declared divinities. But plain it is these objects of your worship have no sense of the injuries and disgraces of their consecrating, as they are equally unconscious of the honours paid to them. O impious words! O blasphemous reproaches! Gnash your teeth upon us - foam with maddened rage against us - you are the persons, no doubt, who censured a certain Seneca speaking of your superstition at much greater length and far more sharply! In a word, if we refuse our homage to statues and frigid images, the very counterpart of their dead originals, with which hawks, and mice, and spiders are so well acquainted, does it not merit praise instead of penalty, that we have rejected what we have come to see is error? We cannot surely be made out to injure those who we are certain are nonentities. What does not exist, is in its nonexistence secure from suffering. |
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51. Tertullian, Against Marcion, 4.1.1, 4.40 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •melito of sardis Found in books: Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 66; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 120, 121 | 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. |
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| 52. Tertullian, To The Heathen, 13 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •melito of sardis Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 68 |
| 53. Tertullian, On Baptism, 19.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •melito of sardis, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 253 |
| 54. Athanasius, Life of Anthony, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •melito of sardis Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 81 |
| 55. Origen, Homilies On Luke, 39.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •melito of sardis Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 49 |
| 56. Nag Hammadi, The Hypostasis of The Archons, 91.4-91.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •melito of sardis Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 51 |
| 57. Nag Hammadi, Apocalypse of Peter, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •melito of sardis Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 51 |
58. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •melito of sardis Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 145| 14b. שברי לוחות שמונחים בארון ואי ס"ד ס"ת הקיפו ו' טפחים מכדי כל שיש בהקיפו שלשה טפחים יש בו רוחב טפח וכיון דלאמצעיתו נגלל נפיש ליה מתרי טפחא רווחא דביני ביני בתרי פושכי היכי יתיב,אמר רב אחא בר יעקב ספר עזרה לתחלתו הוא נגלל ואכתי תרי בתרי היכי יתיב אמר רב אשי דכריך ביה פורתא וכרכיה לעיל,ור' יהודה מקמי דליתי ארגז ספר תורה היכי הוה יתיב דפא הוה נפיק מיניה ויתיב עילוה ספר תורה ור"מ האי מצד ארון מאי עביד ליה ההוא מיבעי ליה דמתנח ליה מצד ולא מתנח ביני לוחי ולעולם בגויה מן הצד,ור"מ עמודין היכא הוו קיימי מבראי ור"מ שברי לוחות דמונחין בארון מנא ליה נפקא ליה מדרב הונא דאמר רב הונא מאי דכתיב (שמואל ב ו, ב) אשר נקרא שם שם ה' צבאות יושב הכרובים עליו מלמד שלוחות ושברי לוחות מונחים בארון,ואידך ההוא מבעי ליה לכדרבי יוחנן ד"ר יוחנן א"ר שמעון בן יוחאי מלמד שהשם וכל כינויו מונחין בארון,ואידך נמי מיבעי ליה להכי אין הכי נמי אלא שברי לוחות דמונחין בארון מנא ליה נפקא ליה מדתני רב יוסף דתני רב יוסף (דברים י, ב) אשר שברת ושמתם מלמד שהלוחות ושברי לוחות מונחין בארון,ואידך ההוא מיבעי ליה לכדריש לקיש דאמר ר"ל אשר שברת אמר לו הקב"ה למשה יישר כחך ששברת:,תנו רבנן סדרן של נביאים יהושע ושופטים שמואל ומלכים ירמיה ויחזקאל ישעיה ושנים עשר מכדי הושע קדים דכתיב (הושע א, ב) תחלת דבר ה' בהושע וכי עם הושע דבר תחלה והלא ממשה ועד הושע כמה נביאים היו וא"ר יוחנן שהיה תחלה לארבעה נביאים שנתנבאו באותו הפרק ואלו הן הושע וישעיה עמוס ומיכה וליקדמיה להושע ברישא,כיון דכתיב נבואתיה גבי חגי זכריה ומלאכי וחגי זכריה ומלאכי סוף נביאים הוו חשיב ליה בהדייהו וליכתביה לחודיה וליקדמיה איידי דזוטר מירכס,מכדי ישעיה קדים מירמיה ויחזקאל ליקדמיה לישעיה ברישא כיון דמלכים סופיה חורבנא וירמיה כוליה חורבנא ויחזקאל רישיה חורבנא וסיפיה נחמתא וישעיה כוליה נחמתא סמכינן חורבנא לחורבנא ונחמתא לנחמתא:,סידרן של כתובים רות וספר תהלים ואיוב ומשלי קהלת שיר השירים וקינות דניאל ומגילת אסתר עזרא ודברי הימים ולמאן דאמר איוב בימי משה היה ליקדמיה לאיוב ברישא אתחולי בפורענותא לא מתחלינן רות נמי פורענות היא פורענות דאית ליה אחרית דאמר רבי יוחנן למה נקרא שמה רות שיצא ממנה דוד שריוהו להקב"ה בשירות ותושבחות,ומי כתבן משה כתב ספרו ופרשת בלעם ואיוב יהושע כתב ספרו ושמונה פסוקים שבתורה שמואל כתב ספרו ושופטים ורות דוד כתב ספר תהלים על ידי עשרה זקנים ע"י אדם הראשון על ידי מלכי צדק ועל ידי אברהם וע"י משה ועל ידי הימן וע"י ידותון ועל ידי אסף | 14b. b the broken pieces of the /b first set of b tablets, which were placed in the Ark. /b Having cited the i baraita /i , the Gemara now presents its objection to what was taught earlier with regard to the dimensions of a Torah scroll: b And if it should enter your mind /b to say, as Rabbi Yehuda HaNasi held, that b the circumference of a Torah scroll is six handbreadths, now since any /b cylindrical object b having a circumference of three handbreadths has a diameter of one handbreadth, /b a Torah scroll with a circumference of six handbreadths has a diameter of two handbreadths. b And since /b a Torah scroll b is wound to the middle, /b since it is rolled from both sides, b it /b must take up b more than two handbreadths /b due to b the space between /b the sheets of parchment and the double rolling. According to Rabbi Meir, who says that the Torah scroll was placed inside the ark, b how did /b the scroll b fit in /b the remaining b two handbreadths [ i pushkei /i ] /b of space in the Ark?, b Rav Aḥa bar Ya’akov said: The scroll of the /b Temple b courtyard, /b which was kept in the Ark, b was wound to its beginning, /b i.e., it had only a single pole, so that its circumference was only two handbreadths. The Gemara asks: b But still, how does /b an item b that is two /b handbreadths wide b fit into /b a space that is precisely b two /b handbreadths? It would be impossible to fit it in. b Rav Ashi said: A small section /b of the scroll b was wound /b separately b and /b then b placed on top /b of the scroll.,Having concluded its current discussion, the Gemara now addresses the details of the aforementioned i baraita /i and asks: b And /b according to b Rabbi Yehuda, /b who says that the Torah scroll rested on the chest that came from the Philistines, b where was the Torah scroll placed before the chest arrived? /b The Gemara answers: b A shelf protruded from /b the Ark b and the Torah scroll rested on it. /b The Gemara asks: b And /b according to b Rabbi Meir, /b who says that the Torah scroll rested inside the Ark, b what does he do with this /b verse: “Take this Torah scroll and put it b at the side of the Ark” /b (Deuteronomy 31:26)? The Gemara answers: b He requires /b that verse to teach b that /b the Torah scroll b was placed at the side /b of the tablets, b and that it was not placed between /b the two b tablets, but /b it was b actually /b placed b inside /b the Ark b at the side /b of the tablets.,The Gemara asks: b And /b according to b Rabbi Meir, where were the /b silver b columns placed? /b The Gemara answers: b Outside /b the Ark. The Gemara further asks: b And from where does Rabbi Meir /b derive that b the broken pieces of the /b first set of b tablets were placed in the Ark, /b as the verse from which Rabbi Yehuda learns this: “There was nothing in the Ark except” (I Kings 8:9), is needed by Rabbi Meir to teach that the Torah scroll was placed there? The Gemara answers: b He derives /b this point b from what Rav Huna /b expounded, b as Rav Huna says: What /b is the meaning of that b which is written: /b “The Ark of God, b whereupon is called the Name, the name of the Lord of hosts that sits upon the cherubs” /b (II Samuel 6:2)? The phrase “the name, the name of the Lord” b teaches that /b both b the /b second b tablets and the broken pieces of the /b first set of b tablets were placed in the Ark. /b ,The Gemara asks: b And /b what does b the other /b Sage, i.e., Rabbi Yehuda, derive from this verse? The Gemara responds: b He requires /b that text b for /b that b which Rabbi Yoḥa /b says, b as Rabbi Yoḥa says /b that b Rabbi Shimon ben Yoḥai says: /b This b teaches that the /b ineffable b name /b of God b and all of His appellations were placed in the Ark. /b ,The Gemara inquires: b And /b doesn’t b the other /b Sage, Rabbi Meir, b also require it for that? /b The Gemara answers: b Yes, /b it b is indeed so. Rather, from where does he /b derive that b the broken pieces of the /b first set of b tablets were placed in the Ark? /b The Gemara expounds: b He derives /b this b from /b that b which Rav Yosef taught, as Rav Yosef taught /b a i baraita /i : The verses state: “At that time the Lord said to me: Hew for yourself two tablets of stone like the first…and I will write on the tablets the words that were on the first tablets, b which you broke, and you shall put them /b in the Ark” (Deuteronomy 10:1–2). b This teaches that /b both b the /b second set of b tablets and the broken pieces of the /b first set of b tablets were placed in the Ark. /b ,The Gemara asks: b And /b what does b the other /b one, Rabbi Yehuda, learn from this verse? The Gemara answers: b He requires it for /b that b which Reish Lakish /b teaches, b as Reish Lakish says: /b What is the meaning of that which is stated: “The first tablets, b which you broke [ i asher shibbarta /i ]”? /b These words allude to the fact that God approved of Moses’ action, as if b the Holy One, Blessed be He, said to Moses: May your strength be straight [ i yishar koḥakha /i ] because you broke /b them.,§ b The Sages taught: The order of the /b books of the b Prophets /b when they are attached together is as follows: b Joshua and Judges, Samuel and Kings, Jeremiah and Ezekiel, /b and b Isaiah and the Twelve /b Prophets. The Gemara asks: b Consider: Hosea preceded /b some of the other prophets whose books are included in the Bible, b as it is written: “The Lord spoke first to Hosea” /b (Hosea 1:2). At first glance this verse is difficult: b But did God speak first with Hosea, /b and not with any other prophet before him? b Weren’t there many prophets between Moses and Hosea? And Rabbi Yoḥa says: He was the first of four prophets who prophesied in that period, and they were: Hosea and Isaiah, Amos and Micah. /b Accordingly, Hosea preceded those three prophets; b and /b the book of b Hosea /b as well b should precede /b the books of those prophets.,The Gemara answers: b Since his prophecy is written together with /b those of b Haggai, Zechariah, and Malachi /b in one book of the Twelve Prophets, b and Haggai, Zechariah, and Malachi were the last of the prophets, he is counted with them. /b The Gemara inquires: b But let /b the book of Hosea b be written separately and let it precede /b the others. The Gemara answers: Were it written separately, b since it is small it would be lost. /b ,The Gemara further asks: b Consider: Isaiah preceded Jeremiah and Ezekiel; let /b the book of b Isaiah precede /b the books of those other prophets. The Gemara answers: b Since /b the book of b Kings ends with the destruction /b of the Temple, b and /b the book of b Jeremiah /b deals b entirely with /b prophecies of b the destruction, and /b the book of b Ezekiel begins with the destruction /b of the Temple b but ends with consolation /b and the rebuilding of the Temple, b and Isaiah /b deals b entirely with consolation, /b as most of his prophecies refer to the redemption, b we juxtapose destruction to destruction and consolation to consolation. /b This accounts for the order: Jeremiah, Ezekiel, and Isaiah.,The i baraita /i continues: b The order of the Writings /b is: b Ruth and the book of Psalms, and Job and Proverbs; Ecclesiastes, Song of Songs, and Lamentations; Daniel and the Scroll of Esther; /b and b Ezra and Chronicles. /b The Gemara asks: b And according to the one who says /b that b Job /b lived b in the time of Moses, let /b the book of b Job precede /b the others. The Gemara answers: b We do not begin with suffering, /b i.e., it is inappropriate to start the Writings with a book that deals so extensively with suffering. The Gemara asks: But the book of b Ruth, /b with which the Writings opens, b is also /b about b suffering, /b since it describes the tragedies that befell the family of Elimelech. The Gemara answers: This is b suffering which has a future /b of hope and redemption. b As Rabbi Yoḥa says: Why was she named Ruth, /b spelled i reish /i , i vav /i , i tav /i ? Because there b descended from her David who sated, /b a word with the root i reish /i , i vav /i , i heh /i , b the Holy One, Blessed be He, with songs and praises. /b ,The i baraita /i now considers the authors of the biblical books: b And who wrote /b the books of the Bible? b Moses wrote his own book, /b i.e., the Torah, b and the portion of Balaam /b in the Torah, b and /b the book of b Job. Joshua wrote his own book and eight verses in the Torah, /b which describe the death of Moses. b Samuel wrote his own book, /b the book of b Judges, and /b the book of b Ruth. David wrote the book of Psalms by means of ten elders /b of previous generations, assembling a collection that included compositions of others along with his own. He included psalms authored b by Adam the first /b man, b by Melchizedek /b king of Salem, b and by Abraham, and by Moses, and by Heman, and by Jeduthun, and by Asaph, /b |
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59. Origen, Against Celsus, 1.62 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •melito of sardis, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 255 | 1.62. And after such statements, showing his ignorance even of the number of the apostles, he proceeds thus: Jesus having gathered around him ten or eleven persons of notorious character, the very wickedest of tax-gatherers and sailors, fled in company with them from place to place, and obtained his living in a shameful and importunate manner. Let us to the best of our power see what truth there is in such a statement. It is manifest to us all who possess the Gospel narratives, which Celsus does not appear even to have read, that Jesus selected twelve apostles, and that of these Matthew alone was a tax-gatherer; that when he calls them indiscriminately sailors, he probably means James and John, because they left their ship and their father Zebedee, and followed Jesus; for Peter and his brother Andrew, who employed a net to gain their necessary subsistence, must be classed not as sailors, but as the Scripture describes them, as fishermen. The Lebes also, who was a follower of Jesus, may have been a tax-gatherer; but he was not of the number of the apostles, except according to a statement in one of the copies of Mark's Gospel. And we have not ascertained the employments of the remaining disciples, by which they earned their livelihood before becoming disciples of Jesus. I assert, therefore, in answer to such statements as the above, that it is clear to all who are able to institute an intelligent and candid examination into the history of the apostles of Jesus, that it was by help of a divine power that these men taught Christianity, and succeeded in leading others to embrace the word of God. For it was not any power of speaking, or any orderly arrangement of their message, according to the arts of Grecian dialectics or rhetoric, which was in them the effective cause of converting their hearers. Nay, I am of opinion that if Jesus had selected some individuals who were wise according to the apprehension of the multitude, and who were fitted both to think and speak so as to please them, and had used such as the ministers of His doctrine, He would most justly have been suspected of employing artifices, like those philosophers who are the leaders of certain sects, and consequently the promise respecting the divinity of His doctrine would not have manifested itself; for had the doctrine and the preaching consisted in the persuasive utterance and arrangement of words, then faith also, like that of the philosophers of the world in their opinions, would have been through the wisdom of men, and not through the power of God. Now, who is there on seeing fishermen and tax-gatherers, who had not acquired even the merest elements of learning (as the Gospel relates of them, and in respect to which Celsus believes that they speak the truth, inasmuch as it is their own ignorance which they record), discoursing boldly not only among the Jews of faith in Jesus, but also preaching Him with success among other nations, would not inquire whence they derived this power of persuasion, as theirs was certainly not the common method followed by the multitude? And who would not say that the promise, Follow Me, and I will make you fishers of men, had been accomplished by Jesus in the history of His apostles by a sort of divine power? And to this also, Paul, referring in terms of commendation, as we have stated a little above, says: And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God. For, according to the predictions in the prophets, foretelling the preaching of the Gospel, the Lord gave the word in great power to them who preached it, even the King of the powers of the Beloved, in order that the prophecy might be fulfilled which said, His words shall run very swiftly. And we see that the voice of the apostles of Jesus has gone forth into all the earth, and their words to the end of the world. On this account are they who hear the word powerfully proclaimed filled with power, which they manifest both by their dispositions and their lives, and by struggling even to death on behalf of the truth; while some are altogether empty, although they profess to believe in God through Jesus, inasmuch as, not possessing any divine power, they have the appearance only of being converted to the word of God. And although I have previously mentioned a Gospel declaration uttered by the Saviour, I shall nevertheless quote it again, as appropriate to the present occasion, as it confirms both the divine manifestation of our Saviour's foreknowledge regarding the preaching of His Gospel, and the power of His word, which without the aid of teachers gains the mastery over those who yield their assent to persuasion accompanied with divine power; and the words of Jesus referred to are, The harvest is plenteous, but the labourers are few; pray therefore to the Lord of the harvest, that He will send forth labourers into His harvest. |
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| 60. Eusebius of Caesarea, Ecclesiastical History, a b c d\n0 5.6.18 5.6.18 5 6 \n1 5.6.19 5.6.19 5 6 \n2 4.26.9 4.26.9 4 26\n3 4.26.10 4.26.10 4 26\n4 5.23.5 5.23.5 5 23\n5 4.26.12 4.26.12 4 26\n6 4.26.4 4.26.4 4 26\n7 4.26.14 4.26.14 4 26\n8 4.26.7 4.26.7 4 26\n9 4.26.6 4.26.6 4 26\n10 4.26.3 4.26.3 4 26\n11 5.16.4 5.16.4 5 16\n12 4.26.13 4.26.13 4 26\n13 4.26.5 4.26.5 4 26\n14 4.23.1 4.23.1 4 23\n15 4.26.8 4.26.8 4 26\n16 4.26.11 4.26.11 4 26\n17 4.26.2 4.26.2 4 26\n18 5.26.2 5.26.2 5 26\n19 4.23.8 4.23.8 4 23\n20 4.23.12 4.23.12 4 23\n21 4.23.13 4.23.13 4 23\n22 4.22.9 4.22.9 4 22\n23 3.31 3.31 3 31\n24 3.36 3.36 3 36\n25 3.39 3.39 3 39\n26 5.24 5.24 5 24\n27 5.19 5.19 5 19\n28 5.19.2 5.19.2 5 19\n29 4.26 4.26 4 26\n30 4.21 4.21 4 21\n31 4.14.10 4.14.10 4 14\n32 4.27 4.27 4 27\n33 4.26.1 4.26.1 4 26\n34 7.32.16 7.32.16 7 32\n35 4.12 4.12 4 12\n36 5.24.5 5.24.5 5 24\n37 5.19.1 5.19.1 5 19\n38 5.17.1 5.17.1 5 17\n39 6.36.2 6.36.2 6 36\n40 5.16.1 5.16.1 5 16\n41 4.18.2 4.18.2 4 18\n42 5.17.5 5.17.5 5 17\n43 1.21.24 1.21.24 1 21\n44 6.25 6.25 6 25\n45 '5.28.4 '5.28.4 '5 28\n46 4.23 4.23 4 23\n47 4.24 4.24 4 24\n48 4.22 4.22 4 22\n49 5.13 5.13 5 13\n50 4.25 4.25 4 25 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rizzi (2010), Hadrian and the Christians, 134 |
| 61. Origen, Commentary On Matthew, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •melito of sardis Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 121 |
| 62. Origen, Homilies On Ezekiel, 1.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •melito of sardis Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 49 |
| 63. Eusebius of Caesarea, Life of Constantine, 2.71.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •melito of sardis, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 240 |
| 64. Epiphanius, Panarion, 49.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •melito of sardis, christian bishop Found in books: Rizzi (2010), Hadrian and the Christians, 134 |
| 65. Theodoret of Cyrus, Compendium Against Heresies, 3.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •melito of sardis, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 244, 256 |
| 66. Lydus Johannes Laurentius, De Mensibus, 4.2 (5th cent. CE - 6th cent. CE) Tagged with subjects: •melito of sardis, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 270 |
| 67. Justinian, Digest, 1.18.13, 47.22, 48.19.30 (5th cent. CE - 6th cent. CE) Tagged with subjects: •melito of sardis Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 201; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 175 |
| 68. Jerome, On Illustrious Men, 24 (5th cent. CE - 5th cent. CE) Tagged with subjects: •melito of sardis Found in books: Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 25, 26 |
| 69. Augustine, Letters, 138.3.17 (7th cent. CE - 7th cent. CE) Tagged with subjects: •melito of sardis Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 348 |
| 70. Anon., Epistle To Diognetus, 2 Tagged with subjects: •melito of sardis Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 68 |
| 71. Anon., Epistle To The Laodiceans, 20 Tagged with subjects: •melito of sardis, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 1 |
| 72. Anon., Fragmentary Targum, None Tagged with subjects: •melito of sardis Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 145 |
| 74. Digesta, Digesta, 47.22 Tagged with subjects: •melito of sardis Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 201 |
| 75. Anon., 3 Baruch, 1.1-1.2 Tagged with subjects: •melito of sardis Found in books: Allison (2018), 4 Baruch, 97 |
77. Anon., 4 Baruch, 1.1, 9.14-9.18 Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 97 | 9.14. And after three days his soul came back into his body and he raisedhis voice in the midst of them all and said: Glorify God with one voice! All of you glorify God and the son of God who awakens us -- messiah Jesus -- the light of all the ages, the inextinguishable lamp, the life of faith. 9.15. But after these times there shall be 477 years more and he comes toearth. 9.16. And the tree of life planted in the midst of paradise will cause all the unfruitful trees to bear fruit, and will grow and sprout forth. 9.17. And the trees that had sprouted and became haughty and said:"We have supplied our power (?) to the air," he will cause them to wither, with the grandeur of their branches, and he will cause them to be judged -- that firmly rooted tree! 9.18. And what is crimson will become white as wool -- the snow will be blackened -- the sweet waters will become salty, and the salty sweet, in the intense light of the joy of God. |
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| 78. Epigraphy, Mama I, 170 Tagged with subjects: •melito of sardis, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 1 |
| 82. Epigraphy, Seg, 1378 Tagged with subjects: •melito of sardis, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 138 |
| 83. Galen, In Semet Ipsum, a b c d\n0 '11.3.2 '11.3.2 '11 3 Tagged with subjects: •melito of sardis Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 790 |
| 84. Sophocles, Nero, 16.2 Tagged with subjects: •melito of sardis Found in books: Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 171 |
| 85. Epigraphy, Ils, 5163 Tagged with subjects: •melito of sardis, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 241 |
86. Anon., 4 Ezra, 14.31 Tagged with subjects: •melito of sardis Found in books: Allison (2018), 4 Baruch, 97 | 14.31. Then land was given to you for a possession in the land of Zion; but you and your fathers committed iniquity and did not keep the ways which the Most High commanded you. |
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| 87. Pseudo-Ephrem Graecus, In Abraham, 68 Tagged with subjects: •melito of sardis Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 150 |
| 88. Epigraphy, Ml, 16.3-16.7 Tagged with subjects: •melito of sardis Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 348 |
| 89. Anon., Ijo, 2.196 Tagged with subjects: •melito of sardis Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 206 |
| 90. Pseudo-Tertullian, Adv. Valentinus, 5 Tagged with subjects: •melito of sardis Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 250 |
| 91. Anon., Apocryphon of Jeremiah, 1, 10, 13, 19, 2, 20, 25, 27, 4, 9, 30 Tagged with subjects: •nan Found in books: Allison (2018), 4 Baruch, 97 |
| 92. Historia Augusta, M. Ant., 13.6 Tagged with subjects: •melito of sardis, christian bishop Found in books: Rizzi (2010), Hadrian and the Christians, 134 |
| 93. Council of Laodicea [Between Ca.343-381], Can., 59, 15 Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 138 |
| 94. Eusebius, Exhortation To The Greeks, 21 Tagged with subjects: •melito of sardis Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 49 |
| 95. Anon., History of The Monks In Egypt, None Tagged with subjects: •melito of sardis Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 81 |
| 97. Epigraphy, Ameling 2004, 196 Tagged with subjects: •melito of sardis, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 251, 253 |
| 98. Epigraphy, Miranda 1999, 23 Tagged with subjects: •melito of sardis, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 251 |
| 99. Melito of Sardes, Homilia In Passionem Christi, 87-90, 92-99, 91 Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 246, 251 |
| 100. Hieronymus, Chronographia, 206, 4 Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 237 |
| 101. Apollinarius of Hierapolis, De Pascha, None Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 250 |
| 102. Anon., Tanchuma (Buber), 11.3-11.11 Tagged with subjects: •melito of sardis Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 121 |
| 103. Anon., Apocalypse of Peter, None Tagged with subjects: •melito of sardis Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 51 |
| 104. Melito of Sardis, On Pascha, None Tagged with subjects: •nan Found in books: Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 109 |
| 105. Epigraphy, Ritti 2006, 26 Tagged with subjects: •melito of sardis, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 251, 253 |
| 106. Pseudo-Hegesippus, Historiae, 5.2.1 Tagged with subjects: •melito of sardis, Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 128 |
