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Tiresias: The Ancient Mediterranean Religions Source Database

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27 results for "name"
1. Hebrew Bible, Deuteronomy, 18.9-18.14 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 509
18.9. "כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃", 18.11. "וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃", 18.12. "כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃", 18.13. "תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃", 18.14. "כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃", 18.9. "When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations.", 18.10. "There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer,", 18.11. "or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer.", 18.12. "For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee.", 18.13. "Thou shalt be whole-hearted with the LORD thy God.", 18.14. "For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do.",
2. Hebrew Bible, Exodus, 3.4 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 1001
3.4. "וַיַּרְא יְהוָה כִּי סָר לִרְאוֹת וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה וַיֹּאמֶר מֹשֶׁה מֹשֶׁה וַיֹּאמֶר הִנֵּנִי׃", 3.4. "And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said: ‘Moses, Moses.’ And he said: ‘Here am I.’",
3. Hebrew Bible, Genesis, 3.1, 3.15, 22.11, 31.11, 46.2 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 1001
3.1. "וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃", 3.1. "וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃", 3.15. "וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃", 22.11. "וַיִּקְרָא אֵלָיו מַלְאַךְ יְהוָה מִן־הַשָּׁמַיִם וַיֹּאמֶר אַבְרָהָם אַבְרָהָם וַיֹּאמֶר הִנֵּנִי׃", 31.11. "וַיֹּאמֶר אֵלַי מַלְאַךְ הָאֱלֹהִים בַּחֲלוֹם יַעֲקֹב וָאֹמַר הִנֵּנִי׃", 46.2. "וַיִּוָּלֵד לְיוֹסֵף בְּאֶרֶץ מִצְרַיִם אֲשֶׁר יָלְדָה־לּוֹ אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן אֶת־מְנַשֶּׁה וְאֶת־אֶפְרָיִם׃", 46.2. "וַיֹּאמֶר אֱלֹהִים לְיִשְׂרָאֵל בְּמַרְאֹת הַלַּיְלָה וַיֹּאמֶר יַעֲקֹב יַעֲקֹב וַיֹּאמֶר הִנֵּנִי׃", 3.1. "Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’", 3.15. "And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’", 22.11. "And the angel of the LORD called unto him out of heaven, and said: ‘Abraham, Abraham.’ And he said: ‘Here am I.’", 31.11. "And the angel of God said unto me in the dream: Jacob; and I said: Here am I.", 46.2. "And God spoke unto Israel in the visions of the night, and said: ‘Jacob, Jacob.’ And he said: ‘Here am I.’",
4. Hebrew Bible, 1 Samuel, 3.4, 3.10, 28.6-28.25 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 509, 1001
3.4. "וַיִּקְרָא יְהוָה אֶל־שְׁמוּאֵל וַיֹּאמֶר הִנֵּנִי׃", 28.6. "וַיִּשְׁאַל שָׁאוּל בַּיהוָה וְלֹא עָנָהוּ יְהוָה גַּם בַּחֲלֹמוֹת גַּם בָּאוּרִים גַּם בַּנְּבִיאִם׃", 28.7. "וַיֹּאמֶר שָׁאוּל לַעֲבָדָיו בַּקְּשׁוּ־לִי אֵשֶׁת בַּעֲלַת־אוֹב וְאֵלְכָה אֵלֶיהָ וְאֶדְרְשָׁה־בָּהּ וַיֹּאמְרוּ עֲבָדָיו אֵלָיו הִנֵּה אֵשֶׁת בַּעֲלַת־אוֹב בְּעֵין דּוֹר׃", 28.8. "וַיִּתְחַפֵּשׂ שָׁאוּל וַיִּלְבַּשׁ בְּגָדִים אֲחֵרִים וַיֵּלֶךְ הוּא וּשְׁנֵי אֲנָשִׁים עִמּוֹ וַיָּבֹאוּ אֶל־הָאִשָּׁה לָיְלָה וַיֹּאמֶר קסומי־[קָסֳמִי־] נָא לִי בָּאוֹב וְהַעֲלִי לִי אֵת אֲשֶׁר־אֹמַר אֵלָיִךְ׃", 28.9. "וַתֹּאמֶר הָאִשָּׁה אֵלָיו הִנֵּה אַתָּה יָדַעְתָּ אֵת אֲשֶׁר־עָשָׂה שָׁאוּל אֲשֶׁר הִכְרִית אֶת־הָאֹבוֹת וְאֶת־הַיִּדְּעֹנִי מִן־הָאָרֶץ וְלָמָה אַתָּה מִתְנַקֵּשׁ בְּנַפְשִׁי לַהֲמִיתֵנִי׃", 28.11. "וַתֹּאמֶר הָאִשָּׁה אֶת־מִי אַעֲלֶה־לָּךְ וַיֹּאמֶר אֶת־שְׁמוּאֵל הַעֲלִי־לִי׃", 28.12. "וַתֵּרֶא הָאִשָּׁה אֶת־שְׁמוּאֵל וַתִּזְעַק בְּקוֹל גָּדוֹל וַתֹּאמֶר הָאִשָּׁה אֶל־שָׁאוּל לֵאמֹר לָמָּה רִמִּיתָנִי וְאַתָּה שָׁאוּל׃", 28.13. "וַיֹּאמֶר לָהּ הַמֶּלֶךְ אַל־תִּירְאִי כִּי מָה רָאִית וַתֹּאמֶר הָאִשָּׁה אֶל־שָׁאוּל אֱלֹהִים רָאִיתִי עֹלִים מִן־הָאָרֶץ׃", 28.14. "וַיֹּאמֶר לָהּ מַה־תָּאֳרוֹ וַתֹּאמֶר אִישׁ זָקֵן עֹלֶה וְהוּא עֹטֶה מְעִיל וַיֵּדַע שָׁאוּל כִּי־שְׁמוּאֵל הוּא וַיִּקֹּד אַפַּיִם אַרְצָה וַיִּשְׁתָּחוּ׃", 28.15. "וַיֹּאמֶר שְׁמוּאֵל אֶל־שָׁאוּל לָמָּה הִרְגַּזְתַּנִי לְהַעֲלוֹת אֹתִי וַיֹּאמֶר שָׁאוּל צַר־לִי מְאֹד וּפְלִשְׁתִּים נִלְחָמִים בִּי וֵאלֹהִים סָר מֵעָלַי וְלֹא־עָנָנִי עוֹד גַּם בְּיַד־הַנְּבִיאִם גַּם־בַּחֲלֹמוֹת וָאֶקְרָאֶה לְךָ לְהוֹדִיעֵנִי מָה אֶעֱשֶׂה׃", 28.16. "וַיֹּאמֶר שְׁמוּאֵל וְלָמָּה תִּשְׁאָלֵנִי וַיהוָה סָר מֵעָלֶיךָ וַיְהִי עָרֶךָ׃", 28.17. "וַיַּעַשׂ יְהוָה לוֹ כַּאֲשֶׁר דִּבֶּר בְּיָדִי וַיִּקְרַע יְהוָה אֶת־הַמַּמְלָכָה מִיָּדֶךָ וַיִּתְּנָהּ לְרֵעֲךָ לְדָוִד׃", 28.18. "כַּאֲשֶׁר לֹא־שָׁמַעְתָּ בְּקוֹל יְהוָה וְלֹא־עָשִׂיתָ חֲרוֹן־אַפּוֹ בַּעֲמָלֵק עַל־כֵּן הַדָּבָר הַזֶּה עָשָׂה־לְךָ יְהוָה הַיּוֹם הַזֶּה׃", 28.19. "וְיִתֵּן יְהוָה גַּם אֶת־יִשְׂרָאֵל עִמְּךָ בְּיַד־פְּלִשְׁתִּים וּמָחָר אַתָּה וּבָנֶיךָ עִמִּי גַּם אֶת־מַחֲנֵה יִשְׂרָאֵל יִתֵּן יְהוָה בְּיַד־פְּלִשְׁתִּים׃", 28.21. "וַתָּבוֹא הָאִשָּׁה אֶל־שָׁאוּל וַתֵּרֶא כִּי־נִבְהַל מְאֹד וַתֹּאמֶר אֵלָיו הִנֵּה שָׁמְעָה שִׁפְחָתְךָ בְּקוֹלֶךָ וָאָשִׂים נַפְשִׁי בְּכַפִּי וָאֶשְׁמַע אֶת־דְּבָרֶיךָ אֲשֶׁר דִּבַּרְתָּ אֵלָי׃", 28.22. "וְעַתָּה שְׁמַע־נָא גַם־אַתָּה בְּקוֹל שִׁפְחָתֶךָ וְאָשִׂמָה לְפָנֶיךָ פַּת־לֶחֶם וֶאֱכוֹל וִיהִי בְךָ כֹּחַ כִּי תֵלֵךְ בַּדָּרֶךְ׃", 28.23. "וַיְמָאֵן וַיֹּאמֶר לֹא אֹכַל וַיִּפְרְצוּ־בוֹ עֲבָדָיו וְגַם־הָאִשָּׁה וַיִּשְׁמַע לְקֹלָם וַיָּקָם מֵהָאָרֶץ וַיֵּשֶׁב אֶל־הַמִּטָּה׃", 28.24. "וְלָאִשָּׁה עֵגֶל־מַרְבֵּק בַּבַּיִת וַתְּמַהֵר וַתִּזְבָּחֵהוּ וַתִּקַּח־קֶמַח וַתָּלָשׁ וַתֹּפֵהוּ מַצּוֹת׃", 28.25. "וַתַּגֵּשׁ לִפְנֵי־שָׁאוּל וְלִפְנֵי עֲבָדָיו וַיֹּאכֵלוּ וַיָּקֻמוּ וַיֵּלְכוּ בַּלַּיְלָה הַהוּא׃", 3.4. "that the Lord called Shemu᾽el: and he answered, Here I am.", 3.10. "And the Lord came, and stood, and called as on the previous occasions, Shemu᾽el, Shemu᾽el. Then Shemu᾽el answered, Speak; for Thy servant is listening.", 28.6. "And when Sha᾽ul inquired of the Lord, the Lord answered him not, neither by dreams, nor by the Urim, nor by prophets.", 28.7. "Then said Sha᾽ul to his servants, Seek me a woman who is a medium, that I may go to her, and inquire of her. And his servants said to him, Behold, there is a medium at ῾En-dor.", 28.8. "And Sha᾽ul disguised himself, and put on other clothes, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine for me by means of the familiar spirit, and bring him up for me, whom I shall name to thee.", 28.9. "And the woman said to him, Behold, thou knowst what Sha᾽ul has done, how he has cut off the diviners, and the wizards, out of the land: why then layest thou a snare for my life, to cause me to die?", 28.10. "And Sha᾽ul swore to her by the Lord, saying, As the Lord lives, no punishment shall befall thee for this thing.", 28.11. "Then said the woman, Whom shall I bring up to thee? And he said, Bring me up Shemu᾽el.", 28.12. "And when the woman saw Shemu᾽el, she cried with a loud voice: and the woman spoke to Sha᾽ul, saying, Why hast thou deceived me? for thou art Sha᾽ul.", 28.13. "And the king said to her, Be not afraid: for what sawest thou? And the woman said to Sha᾽ul, I saw a godlike man ascending out of the earth.", 28.14. "And he said to her, What form is he of? And she said, An old man comes up; and he is covered with a mantle. And Sha᾽ul knew that it was Shemu᾽el, and he stooped with his face to the ground, and bowed himself.", 28.15. "And Shemu᾽el said to Sha᾽ul, Why hast thou disquieted me, to bring me up? And Sha᾽ul answered, I am greatly distressed; for the Pelishtim make war against me, and God has departed from me, and answers me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayst make known to me what I shall do.", 28.16. "Then said Shemu᾽el, Why then dost thou ask of me, seeing the Lord has departed from thee, and is become thy enemy?", 28.17. "And the Lord has done for himself, as he spoke by me: for the Lord has rent the kingdom out of thy hand, and given it to thy neighbour, to David:", 28.18. "because thou wouldst not obey the voice of the Lord nor wouldst execute his fierce wrath upon ῾Amaleq, therefore has the Lord done this thing to thee this day.", 28.19. "Moreover the Lord will also deliver Yisra᾽el with thee into the hand of the Pelishtim: and to morrow shalt thou and thy sons be with me: the Lord also shall deliver the camp of Yisra᾽el into the hand of the Pelishtim.", 28.20. "Then Sha᾽ul quickly fell full-length onto the ground and was greatly afraid at the words of Shemu᾽el; nor was there any strength in him, for he had eaten no bread all day and all night.", 28.21. "And the woman came to Sha᾽ul and saw that he was much terrified, and she said to him, Behold, thy handmaid has obeyed thy voice, and I have taken my life in my hand, and have hearkened to thy words which thou didst speak to me.", 28.22. "Now therefore, I pray thee, hearken thou also to the voice of thy handmaid, and let me set a morsel of bread before thee; and eat, that thou mayst have strength, when thou goest on thy way.", 28.23. "But he refused, and said, I will not eat. But his servants, together with the woman, compelled him; and he hearkened to their voice. So he arose from the earth, and sat upon the bed.", 28.24. "And the woman had a fatted calf in the house; and she hastened, and killed it, and took flour, and kneaded it, and baked unleavened bread of it:", 28.25. "and she brought it before Sha᾽ul, and before his servants; and they did eat. Then they rose up, and went away that night.",
5. Hebrew Bible, 2 Samuel, 18.33 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 1001
6. Hebrew Bible, Isaiah, 8.19, 10.3 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 509
8.19. "וְכִי־יֹאמְרוּ אֲלֵיכֶם דִּרְשׁוּ אֶל־הָאֹבוֹת וְאֶל־הַיִּדְּעֹנִים הַמְצַפְצְפִים וְהַמַּהְגִּים הֲלוֹא־עַם אֶל־אֱלֹהָיו יִדְרֹשׁ בְּעַד הַחַיִּים אֶל־הַמֵּתִים׃", 10.3. "וּמַה־תַּעֲשׂוּ לְיוֹם פְּקֻדָּה וּלְשׁוֹאָה מִמֶּרְחָק תָּבוֹא עַל־מִי תָּנוּסוּ לְעֶזְרָה וְאָנָה תַעַזְבוּ כְּבוֹדְכֶם׃", 10.3. "צַהֲלִי קוֹלֵךְ בַּת־גַּלִּים הַקְשִׁיבִי לַיְשָׁה עֲנִיָּה עֲנָתוֹת׃", 8.19. "And when they shall say unto you: ‘Seek unto the ghosts and the familiar spirits, that chirp and that mutter; should not a people seek unto their God? on behalf of the living unto the dead", 10.3. "And what will ye do in the day of visitation, And in the ruin which shall come from far? To whom will ye flee for help? And where will ye leave your glory?",
7. Hebrew Bible, 2 Chronicles, 33.6, 35.19 (5th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 509
33.6. "וְהוּא הֶעֱבִיר אֶת־בָּנָיו בָּאֵשׁ בְּגֵי בֶן־הִנֹּם וְעוֹנֵן וְנִחֵשׁ וְכִשֵּׁף וְעָשָׂה אוֹב וְיִדְּעוֹנִי הִרְבָּה לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ׃", 35.19. "בִּשְׁמוֹנֶה עֶשְׂרֵה שָׁנָה לְמַלְכוּת יֹאשִׁיָּהוּ נַעֲשָׂה הַפֶּסַח הַזֶּה׃", 33.6. "He also made his children to pass through the fire in the valley of the son of Hinnom; and he practised soothsaying, and used enchantments, and practised sorcery, and appointed them that divined by a ghost or a familiar spirit; he wrought much evil in the sight of the LORD, to provoke Him.", 35.19. "In the eighteenth year of the reign of Josiah was this passover kept.",
8. Anon., Testament of Judah, 23.1 (2nd cent. BCE - 2nd cent. CE)  Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 509
9. Anon., Sibylline Oracles, 3.224-3.226 (1st cent. BCE - 5th cent. CE)  Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 509
10. Philo of Alexandria, On Dreams, 1.193-1.196, 1.220 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 509, 1001
1.193. When, however, he comes into an assembly of friends, he does not begin to speak before he has first accosted each individual among them, and addressed him by name, so that they prick up their ears, and are quiet and attentive, listening to the oracles thus delivered, so as never to forget them or let them escape their memory: since in another passage of scripture we read, "Be silent and Listen." 1.194. In this manner, too, Moses is called up to the bush. For, the scripture says, "When he saw that he was turning aside to see, God called him out of the bush, and said, Moses, Moses: and he said, What is it, Lord?" And Abraham also, on the occasion of offering up his beloved and only son as a burnt-offering, when he was beginning to sacrifice him, and when he had given proof of his piety, was forbidden to destroy the self-taught race, Isaac by name, from among men; 1.195. for at the beginning of his account of this transaction, Moses says that "God did tempt Abraham, and said unto him, Abraham, Abraham; and he said, Behold, here am I. And he said unto him, Take now thy beloved son Isaac, whom thou lovest, and offer him up." And when he had brought the victim to the altar, then the angel of the Lord called him out of heaven, saying, "Abraham, Abraham," and he answered, "Behold, here am I. And he said, Lay not thy hand upon the child, and do nothing to Him." 1.196. Also the practiser of virtue is also called one of this company dear to God, being deservedly accounted worthy of the same honour; for, says the scripture, "The angel of God said to me in my sleep, Jacob: and I answered, and said, What is It?" 1.220. For we read that Joseph had a "coat of many Colours," not being sprinkled with the sacred purifications, by means of which he might have known that he himself was only a compound of dust and water, and not being able to touch that thoroughly white and most shining raiment, virtue. But being clothed in the much-variegated web of political affairs, with which the smallest possible portion of truth is mixed up; and also many and large portions of plausible, probable, and likely falsehoods, from which all the sophists of Egypt, and all the augurs, and ventriloquists, and sorcerers spring; men skilful in juggling, and in incantations, and in tricks of all kinds, from whose treacherous arts it is very difficult to escape.
11. Philo of Alexandria, On The Life of Moses, 1.283 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 509
1.283. And he, as soon as he was by himself, was again suddenly filled by divine inspiration, and, without at all understanding the words which he uttered, spoke everything that was put into his mouth, prophesying in the following manner:--"Rise up and listen, O king! prick up thy ears and hear. God is not able to speak falsely as if he were a man, nor does he change his purpose like the son of man. When he has once spoken, does he not abide by his word? For he will say nothing at all which shall not be completely brought to pass, since his word is also his deed. I, indeed, have been brought hither to bless this nation, and not to curse it.
12. New Testament, Matthew, 23.37 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 1001
23.37. Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτὴν, — ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία [αὐτῆς] ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε; 23.37. "Jerusalem, Jerusalem, who kills the prophets, and stones those who are sent to her! How often would I have gathered your children together, even as a hen gathers her chickens under her wings, and you would not!
13. New Testament, Luke, 10.41, 13.34, 22.31 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 1001
10.41. ἀποκριθεὶς δὲ εἶπεν αὐτῇ ὁ κύριος Μάρθα Μάρθα, μεριμνᾷς καὶ θορυβάζῃ περὶ πολλά, ὀλίγων δέ ἐστιν χρεία ἢ ἑνός· 13.34. Ἰερουσαλήμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν,— ποσάκις ἠθέλησα ἐπισυνάξαι τὰ τέκνα σου ὃν τρόπον ὄρνις τὴν ἑαυτῆς νοσσιὰν ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε. 22.31. Σίμων Σίμων, ἰδοὺ ὁ Σατανᾶς ἐξῃτήσατο ὑμᾶς τοῦ σινιάσαι ὡς τὸν σῖτον· 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things, 13.34. "Jerusalem, Jerusalem, that kills the prophets, and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused! 22.31. The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat,
14. New Testament, Acts, 9.4, 16.16-16.19, 22.7, 26.14 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 509, 1001
9.4. καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσεν φωνὴν λέγουσαν αὐτῷ Σαούλ Σαούλ, τί με διώκεις; 16.16. Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις 16.17. αὐτῆς μαντευομένη· αὕτη κατακολουθοῦσα [τῷ] Παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας. 16.18. τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. διαπονηθεὶς δὲ Παῦλος καὶ ἐπιστρέψας τῷ πνεύματι εἶπεν Παραγγέλλω σοι ἐν ὀνόματι Ἰησοῦ Χριστοῦ ἐξελθεῖν ἀπʼ αὐτῆς· καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ. 16.19. Ἰδόντες δὲ οἱ κύριοι αὐτῆς ὅτι ἐξῆλθεν ἡ ἐλπὶς τῆς ἐργασίας αὐτῶν ἐπιλαβόμενοι τὸν Παῦλον καὶ τὸν Σίλαν εἵλκυσαν εἰς τὴν ἀγορὰν ἐπὶ τοὺς ἄρχοντας, 22.7. ἔπεσά τε εἰς τὸ ἔδαφος καὶ ἤκουσα φωνῆς λεγούσης μοι Σαούλ Σαούλ, τί με διώκεις; 26.14. πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ Ἐβραΐδι διαλέκτῳ Σαούλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?" 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation!" 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.19. But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers. 22.7. I fell to the ground, and heard a voice saying to me, 'Saul, Saul, why do you persecute me?' 26.14. When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.'
15. Anon., The Life of Adam And Eve, 8.1, 23.1, 39.1, 41.1-41.2 (1st cent. CE - 5th cent. CE)  Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 1001
16. Josephus Flavius, Jewish Antiquities, 4.118-4.119, 6.327-6.330 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •jesus, name of Found in books: Levison (2023), The Greek Life of Adam and Eve. 509
4.118. 5. Thus did Balaam speak by inspiration, as not being in his own power, but moved to say what he did by the Divine Spirit. But then Balak was displeased, and said he had broken the contract he had made, whereby he was to come, as he and his confederates had invited him, by the promise of great presents: for whereas he came to curse their enemies, he had made an encomium upon them, and had declared that they were the happiest of men. 4.119. To which Balaam replied, “O Balak, if thou rightly considerest this whole matter, canst thou suppose that it is in our power to be silent, or to say any thing, when the Spirit of God seizes upon us?—for he puts such words as he pleases in our mouths, and such discourses as we are not ourselves conscious of. 6.327. 2. Now Saul, the king of the Hebrews, had cast out of the country the fortune-tellers, and the necromancers, and all such as exercised the like arts, excepting the prophets. But when he heard that the Philistines were already come, and had pitched their camp near the city Shunem, situate in the plain, he made haste to oppose them with his forces; 6.328. and when he was come to a certain mountain called Gilboa, he pitched his camp over-against the enemy; but when he saw the enemy’s army he was greatly troubled, because it appeared to him to be numerous, and superior to his own; and he inquired of God by the prophets concerning the battle, that he might know beforehand what would be the event of it. 6.329. And when God did not answer him, Saul was under a still greater dread, and his courage fell, foreseeing, as was but reasonable to suppose, that mischief would befall him, now God was not there to assist him; yet did he bid his servants to inquire out for him some woman that was a necromancer and called up the souls of the dead, that So he might know whether his affairs would succeed to his mind; 6.330. for this sort of necromantic women that bring up the souls of the dead, do by them foretell future events to such as desire them. And one of his servants told him that there was such a woman in the city Endor, but was known to nobody in the camp; hereupon Saul put off his royal apparel, and took two of those his servants with him, whom he knew to be most faithful to him, and came to Endor to the woman, and entreated her to act the part of a fortune-teller, and to bring up such a soul to him as he should name to her.
17. Irenaeus, Refutation of All Heresies, 1.14.2, 1.14.5, 1.15.1 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •jesus, names of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 49
18. Tertullian, On Idolatry, 20-21 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 36
21. But it is a mark of timidity, when some other man binds you in the name of his gods, by the making of an oath, or by some other form of attestation, and you, for fear of discovery, remain quiet. For you equally, by remaining quiet, affirm their majesty, by reason of which majesty you will seem to be bound. What matters it, whether you affirm the gods of the nations by calling them gods, or by hearing them so called? Whether you swear by idols, or, when adjured by another, acquiesce? Why should we not recognize the subtleties of Satan, who makes it his aim that, what he cannot effect by our mouth, he may effect by the mouth of his servants, introducing idolatry into us through our ears? At all events, whoever the adjurer is, he binds you to himself either in friendly or unfriendly conjunction. If in unfriendly, you are now challenged unto battle, and know that you must fight. If in friendly, with how far greater security will you transfer your engagement unto the Lord, that you may dissolve the obligation of him through whose means the Evil One was seeking to annex you to the honour of idols, that is, to idolatry! All sufferance of that kind is idolatry. You honour those to whom, when imposed as authorities, you have rendered respect. I know that one (whom the Lord pardon!), when it had been said to him in public during a law-suit, Jupiter be angry with you, answered, On the contrary, with you. What else would a heathen have done who believed Jupiter to be a god? For even had he not retorted the malediction by Jupiter (or other such like), yet, by merely returning a curse, he would have confirmed the divinity of Jove, showing himself irritated by a malediction in Jove's name. For what is there to be indigt at, (if cursed) in the name of one whom you know to be nothing? For if you rave, you immediately affirm his existence, and the profession of your fear will be an act of idolatry. How much more, while you are returning the malediction in the name of Jupiter himself, are you doing honour to Jupiter in the same way as he who provoked you! But a believer ought to laugh in such cases, not to rave; nay, according to the precept, not to return a curse in the name of God even, but dearly to bless in the name of God, that you may both demolish idols and preach God, and fulfil discipline.
19. Origen, Commentary On John, 1.34 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •jesus, names of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 36
1.34. Further, we have to ask in what sense He is called in the Apocalypse the First and the Last, and how, in His character as the First, He is not the same as the Alpha and the beginning, while in His character as the Last He is not the same as the Omega and the end. It appears to me, then, that the reasonable beings which exist are characterized by many forms, and that some of them are the first, some the second, some the third, and so on to the last. To pronounce exactly, however, which is the first, what kind of a being the second is, which may truly be designated third, and to carry this out to the end of the series, this is not a task for man, but transcends our nature. We shall yet venture, such as we are, to stand still a little at this point, and to make some observations on the matter. There are some gods of whom God is god, as we hear in prophecy, Thank ye the God of gods, and The God of gods has spoken, and called the earth. Now God, according to the Gospel, Matthew 20:2 is not the God of the dead but of the living. Those gods, then, are living of whom God is god. The Apostle, too, writing to the Corinthians, says: 1 Corinthians 8:5 As there are gods many and lords many, and so we have spoken of these gods as really existing. Now there are, besides the gods of whom God is god, certain others, who are called thrones, and others called dominions, lordships, also, and powers in addition to these. The phrase, Ephesians 1:21 above every name that is named, not only in this world, but also in that which is to come, leads us to believe that there are yet others besides these which are less familiar to us; one kind of these the Hebrews called Sabai, from which Sabaoth was formed, who is their ruler, and is none other than God. Add to all these the reasonable being who is mortal, man. Now the God of all things made first in honour some race of reasonable beings; this I consider to be those who are called gods, and the second order, let us say, for the present, are the thrones, and the third, undoubtedly, the dominions. And thus we come down in order to the last reasonable race, which, perhaps, cannot be any other than man. The Saviour accordingly became, in a diviner way than Paul, all things to all, that He might either gain all or perfect them; it is clear that to men He became a man, and to the angels an angel. As for His becoming man no believer has any doubt, but as to His becoming an angel, we shall find reason for believing it was so, if we observe carefully the appearances and the words of the angels, in some of which the powers of the angels seem to belong to Him. In several passages angels speak in such a way as to suggest this, as when the angel of the Lord appeared in a flame of fire. And he said, I am the God of Abraham and of Isaac and of Jacob. But Isaiah also says: Isaiah 9:6 His name is called Angel of Great Counsel. The Saviour, then, is the first and the last, not that He is not what lies between, but the extremities are named to show that He became all things. Consider, however, whether the last is man, or the things said to be under the earth, of which are the demons, all of them or some. We must ask, too, about those things which the Saviour became which He speaks of through the prophet David, And I became as a man without any to help him, free among the dead. His birth from the Virgin and His life so admirably lived showed Him to be more than man, and it was the same among the dead. He was the only free person there, and His soul was not left in hell. Thus, then, He is the first and the last. Again, if there be letters of God, as such there are, by reading which the saints may say they have read what is written on the tablets of heaven, these letters, by which heavenly things are to be read, are the notions, divided into small parts, into Α and so on to Ω, the Son of God. Again, He is the beginning and the end, but He is this not in all His aspects equally. For He is the beginning, as the Proverbs teach us, inasmuch as He is wisdom; it is written: The Lord founded Me in the beginning of His ways, for His works. In the respect of His being the Logos He is not the beginning. The Word was in the beginning. Thus in His aspects one comes first and is the beginning, and there is a second after the beginning, and a third, and so on to the end, as if He had said, I am the beginning. inasmuch as I am wisdom, and the second, perhaps, inasmuch as I am invisible, and the third in that I am life, for what was made was life in Him. One who was qualified to examine and to discern the sense of Scripture might, no doubt, find many members of the series; I cannot say if he could find them all. The beginning and the end is a phrase we usually apply to a thing that is a completed unity; the beginning of a house is its foundation and the end the parapet. We cannot but think of this figure, since Christ is the stone which is the head of the corner, to the great unity of the body of the saved. For Christ the only-begotten Son is all and in all, He is as the beginning in the man He assumed, He is present as the end in the last of the saints, and He is also in those between, or else He is present as the beginning in Adam, as the end in His life on earth, according to the saying: The last Adam was made a quickening spirit. This saying harmonizes well with the interpretation we have given of the first and the last.
20. Origen, Against Celsus, 1.6, 1.24, 1.67, 4.33-34, 5.46, 6.40 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 34
1.24. After this he continues: These herdsmen and shepherds concluded that there was but one God, named either the Highest, or Adonai, or the Heavenly, or Sabaoth, or called by some other of those names which they delight to give this world; and they knew nothing beyond that. And in a subsequent part of his work he says, that It makes no difference whether the God who is over all things be called by the name of Zeus, which is current among the Greeks, or by that, e.g., which is in use among the Indians or Egyptians. Now, in answer to this, we have to remark that this involves a deep and mysterious subject - that, viz., respecting the nature of names: it being a question whether, as Aristotle thinks, names were bestowed by arrangement, or, as the Stoics hold, by nature; the first words being imitations of things, agreeably to which the names were formed, and in conformity with which they introduce certain principles of etymology; or whether, as Epicurus teaches (differing in this from the Stoics), names were given by nature, - the first men having uttered certain words varying with the circumstances in which they found themselves. If, then, we shall be able to establish, in reference to the preceding statement, the nature of powerful names, some of which are used by the learned among the Egyptians, or by the Magi among the Persians, and by the Indian philosophers called Brahmans, or by the Saman ans, and others in different countries; and shall be able to make out that the so-called magic is not, as the followers of Epicurus and Aristotle suppose, an altogether uncertain thing, but is, as those skilled in it prove, a consistent system, having words which are known to exceedingly few; then we say that the name Sabaoth, and Adonai, and the other names treated with so much reverence among the Hebrews, are not applicable to any ordinary created things, but belong to a secret theology which refers to the Framer of all things. These names, accordingly, when pronounced with that attendant train of circumstances which is appropriate to their nature, are possessed of great power; and other names, again, current in the Egyptian tongue, are efficacious against certain demons who can only do certain things; and other names in the Persian language have corresponding power over other spirits; and so on in every individual nation, for different purposes. And thus it will be found that, of the various demons upon the earth, to whom different localities have been assigned, each one bears a name appropriate to the several dialects of place and country. He, therefore, who has a nobler idea, however small, of these matters, will be careful not to apply differing names to different things; lest he should resemble those who mistakenly apply the name of God to lifeless matter, or who drag down the title of the Good from the First Cause, or from virtue and excellence, and apply it to blind Plutus, and to a healthy and well-proportioned mixture of flesh and blood and bones, or to what is considered to be noble birth.
21. Origen, Homilies On Numbers, 13.4 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •jesus, names of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 34
22. Origen, Homilies On Joshua, 13.2, 20.1 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •jesus, names of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 34, 36
23. Origen, Selecta In Genesim (Fragmenta E Catenis), None (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •jesus, names of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 34
24. Papyri, Papyri Graecae Magicae, 1 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •jesus, names of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 36
25. Anon., The Acts of Thecla, 34, 40, 16 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1466
26. Anon., Numbers Rabba Naso, 10.5  Tagged with subjects: •jesus, names of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 36
27. Anon., Teachings of The Apostles, 21  Tagged with subjects: •jesus, names of Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 36