1. Hebrew Bible, Exodus, 33.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150 | 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’ |
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2. Hebrew Bible, Genesis, 2.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •place, holy places Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 217| 2.9. וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃ | 2.9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. |
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3. Hebrew Bible, Numbers, 12.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •place, holy places Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150| 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ | 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’ |
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| 4. Hebrew Bible, Obadiah, 4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •place, holy places Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 217 |
5. Hebrew Bible, Proverbs, 8.22-8.25, 30.19 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holy places •place, holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 143; Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 217| 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 30.19. דֶּרֶךְ הַנֶּשֶׁר בַּשָּׁמַיִם דֶּרֶךְ נָחָשׁ עֲלֵי צוּר דֶּרֶךְ־אֳנִיָּה בְלֶב־יָם וְדֶרֶךְ גֶּבֶר בְּעַלְמָה׃ | 8.22. The LORD made me as the beginning of His way, The first of His works of old. 8.23. I was set up from everlasting, from the beginning, Or ever the earth was. 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water. 8.25. Before the mountains were settled, Before the hills was I brought forth; 30.19. The way of an eagle in the air; The way of a serpent upon a rock; The way of a ship in the midst of the sea; And the way of a man with a young woman. |
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6. Hebrew Bible, Psalms, 50.20-50.21, 103.5, 137.5-137.6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •holy places •place, holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 25, 141; Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 217| 50.21. אֵלֶּה עָשִׂיתָ וְהֶחֱרַשְׁתִּי דִּמִּיתָ הֱיוֹת־אֶהְיֶה כָמוֹךָ אוֹכִיחֲךָ וְאֶעֶרְכָה לְעֵינֶיךָ׃ 103.5. הַמַּשְׂבִּיַע בַּטּוֹב עֶדְיֵךְ תִּתְחַדֵּשׁ כַּנֶּשֶׁר נְעוּרָיְכִי׃ 137.5. אִם־אֶשְׁכָּחֵךְ יְרוּשָׁלִָם תִּשְׁכַּח יְמִינִי׃ | 50.20. Thou sittest and speakest against thy brother; Thou slanderest thine own mother's son. 50.21. These things hast thou done, and should I have kept silence? Thou hadst thought that I was altogether such a one as thyself; but I will reprove thee, and set the cause before thine eyes. 103.5. Who satisfieth thine old age with good things; So that Thy youth is renewed like the eagle. 137.5. If I forget thee, O Jerusalem, Let my right hand forget her cunning. |
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7. Homer, Iliad, 8.247, 24.292, 24.311 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •place, holy places Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 218| 8.247. αὐτίκα δʼ αἰετὸν ἧκε τελειότατον πετεηνῶν, 24.292. αἴτει δʼ οἰωνὸν ταχὺν ἄγγελον, ὅς τέ οἱ αὐτῷ 24.311. φίλτατος οἰωνῶν, καί εὑ κράτος ἐστὶ μέγιστον, | 8.247. So spake he, and the Father had pity on him as he wept, and vouchsafed him that his folk should be saved and not perish. Forthwith he sent an eagle, surest of omens among winged birds, holding in his talons a fawn, the young of a swift hind. Beside the fair altar of Zeus he let fall the fawn, 24.292. Thereafter make thou prayer unto the son of Cronos, lord of the dark chouds, the god of Ida, that looketh down upon all the land of Troy, and ask of him a bird of omen, even the swift messenger that to himself is dearest of birds and is mightiest in strength; let him appear upon thy right hand, to the end that marking the sign with thine own eyes, 24.311. and send a bird of omen, even the swift messenger that to thyself is dearest of birds and is mightiest in strength; let him appear upon my right hand, to the end that, marking the sign with mine own eyes, I may have trust therein, and go my way to the ships of the Danaans of fleet steeds. So spake he in prayer, and Zeus the Counsellor heard him. |
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8. Hebrew Bible, Isaiah, 6.1-6.5, 29.12, 40.31 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 394; Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150, 217| 6.1. בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃ 6.1. הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 6.2. שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.4. וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃ 6.5. וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃ 29.12. וְנִתַּן הַסֵּפֶר עַל אֲשֶׁר לֹא־יָדַע סֵפֶר לֵאמֹר קְרָא נָא־זֶה וְאָמַר לֹא יָדַעְתִּי סֵפֶר׃ 40.31. וְקוֹיֵ יְהוָה יַחֲלִיפוּ כֹחַ יַעֲלוּ אֵבֶר כַּנְּשָׁרִים יָרוּצוּ וְלֹא יִיגָעוּ יֵלְכוּ וְלֹא יִיעָפוּ׃ | 6.1. In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple. 6.2. Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly. 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory. 6.4. And the posts of the door were moved at the voice of them that called, and the house was filled with smoke. 6.5. Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts. 29.12. and the writing is delivered to him that is not learned, saying: ‘Read this, I pray thee’; and he saith: ‘I am not learned.’ 40.31. But they that wait for the LORD shall renew their strength; They shall mount up with wings as eagles; They shall run, and not be weary; They shall walk, and not faint. |
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| 9. Hebrew Bible, Jeremiah, 49.16 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •place, holy places Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 217 |
| 10. Hebrew Bible, Joshua, 15.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •holy land/holy places Found in books: van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 222 |
11. Hebrew Bible, 1 Kings, 17.3-17.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 141| 17.3. לֵךְ מִזֶּה וּפָנִיתָ לְּךָ קֵדְמָה וְנִסְתַּרְתָּ בְּנַחַל כְּרִית אֲשֶׁר עַל־פְּנֵי הַיַּרְדֵּן׃ 17.4. וְהָיָה מֵהַנַּחַל תִּשְׁתֶּה וְאֶת־הָעֹרְבִים צִוִּיתִי לְכַלְכֶּלְךָ שָׁם׃ 17.5. וַיֵּלֶךְ וַיַּעַשׂ כִּדְבַר יְהוָה וַיֵּלֶךְ וַיֵּשֶׁב בְּנַחַל כְּרִית אֲשֶׁר עַל־פְּנֵי הַיַּרְדֵּן׃ 17.6. וְהָעֹרְבִים מְבִיאִים לוֹ לֶחֶם וּבָשָׂר בַּבֹּקֶר וְלֶחֶם וּבָשָׂר בָּעָרֶב וּמִן־הַנַּחַל יִשְׁתֶּה׃ | 17.3. ’Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before the Jordan. 17.4. And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there.’ 17.5. So he went and did according unto the word of the LORD; for he went and dwelt by the brook Cherith, that is before the Jordan. 17.6. And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook. |
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12. Hebrew Bible, Ezekiel, 1, 1.1-3.15, 1.26, 1.27, 1.28, 9.37, 43.15 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 394| 43.15. וְהַהַרְאֵל אַרְבַּע אַמּוֹת וּמֵהָאֲרִאֵיל וּלְמַעְלָה הַקְּרָנוֹת אַרְבַּע׃ | 43.15. And the hearth shall be four cubits; and from the hearth and upward there shall be four horns. |
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13. Anon., 1 Enoch, 19.3, 39.5-39.6, 71.1, 71.11, 91.5, 91.10 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150, 217 | 19.3. went astray shall become sirens.' And I, Enoch, alone saw the vision, the ends of all things: and no man shall see as I have seen. 39.5. Here mine eyes saw their dwellings with His righteous angels, And their resting-places with the holy.And they petitioned and interceded and prayed for the children of men, And righteousness flowed before them as water,And mercy like dew upon the earth: Thus it is amongst them for ever and ever. 71.1. And it came to pass after this that my spirit was translated And it ascended into the heavens: And I saw the holy sons of God. They were stepping on flames of fire: Their garments were white [and their raiment], And their faces shone like snow. 71.1. And with them the Head of Days, His head white and pure as wool, And His raiment indescribable. 71.11. And I fell on my face, And my whole body became relaxed, And my spirit was transfigured;And I cried with a loud voice, . . . with the spirit of power, And blessed and glorified and extolled. 91.5. For I know that violence must increase on the earth, And a great chastisement be executed on the earth, And all unrighteousness come to an end:Yea, it shall be cut off from its roots, And its whole structure be destroyed. |
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14. Septuagint, Ecclesiasticus (Siracides), 50.12 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •holy places Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 394 | 50.12. And when he received the portions from the hands of the priests,as he stood by the hearth of the altar with a garland of brethren around him,he was like a young cedar on Lebanon;and they surrounded him like the trunks of palm trees, |
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| 15. Septuagint, Wisdom of Solomon, 50.12 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •holy places Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 394 |
16. Hebrew Bible, Daniel, 7.9-7.10, 9.26 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 19; Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150| 7.9. חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃ 9.26. וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת׃ | 7.9. I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. 7.10. A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened. 9.26. And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined. |
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17. Septuagint, 2 Maccabees, 7.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •holy places Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 394 | 7.11. and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.' |
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18. Anon., Testament of Levi, 5.1 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •place, holy places Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150 | 5.1. And thereupon the angel opened to me the gates of heaven, and I saw the holy temple, and upon a throne of glory the Most High. |
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| 19. Dead Sea Scrolls, Testament of Levi, 5.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •place, holy places Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150 |
| 20. Plutarch, On The Obsolescence of Oracles, 418e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •holy places, Found in books: Luck, Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts (2006) 257 |
21. Pliny The Elder, Natural History, 10.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •place, holy places Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 218 | 10.5. The eagle was assigned to the Roman legions as their special badge by Gaius Marius in his second consulship. Even previously it had been their first badge, with four others, wolves, minotaurs, horses and boars going in front of the respective ranks; but a few years before the custom had come in of carrying the eagles alone into action, the rest being left behind in camp. Marius discarded them altogether. Thenceforward it was noticed that there was scarcely ever a legion's winter camp without a pair of eagles being in the neighbourhood., The first and second kinds not only carry off the smaller four-footed animals but actually do battle with stags. The eagle collects a quantity of dust by rolling in it, and perching on the stag's horns sakes it off into its eyes, striking its head with its wings, until it brings it down on to the rocks. Nor is it content with one foe: it has a fiercer battle with a great serpent, and one that is of much more doubtful issue, even though it is in the air. The serpent with mischievous greed tries to get the eagle's eggs; consequently the eagle carries it off wherever seen. The serpent fetters its wings by twining itself round them in manifold coils so closely that it falls to the ground itself with the snake. |
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22. New Testament, Matthew, 19.27-19.28, 24.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •place, holy places •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 19; Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 219| 19.27. Τότε ἀποκριθεὶς ὁ Πέτρος εἶπεν αὐτῷ Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι· τί ἄρα ἔσται ἡμῖν; 19.28. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν ὅτι ὑμεῖς οἱ ἀκολουθήσαντές μοι ἐν τῇ παλινγενεσίᾳ, ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθήσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. 24.2. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Οὐ βλέπετε ταῦτα πάντα; ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ καταλυθήσεται. | 19.27. Then Peter answered, "Behold, we have left everything, and followed you. What then will we have?" 19.28. Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. 24.2. But he answered them, "Don't you see all of these things? Most assuredly I tell you, there will not be left here one stone on another, that will not be thrown down." |
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23. New Testament, Mark, 13.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 19| 13.2. καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς; οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ μὴ καταλυθῇ . | 13.2. Jesus said to him, "Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down." |
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24. New Testament, 1 Corinthians, 3.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •paul, holy places Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 242| 3.17. εἴ τις τὸν ναὸν τοῦ θεοῦ φθείρει, φθερεῖ τοῦτον ὁ θεός· ὁ γὰρ ναὸς τοῦ θεοῦ ἅγιός ἐστιν, οἵτινές ἐστε ὑμεῖς. | 3.17. If anyone destroys the temple of God, Godwill destroy him; for God's temple is holy, which you are. |
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25. New Testament, 2 Corinthians, 6.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •paul, holy places Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 242| 6.16. τίς δὲ συνκατάθεσις ναῷ θεοῦ μετὰ εἰδώλων; ἡμεῖς γὰρ ναὸς θεοῦ ἐσμὲν ζῶντος· καθὼς εἶπεν ὁ θεὸς ὅτι | |
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26. New Testament, Apocalypse, 4.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •place, holy places Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 218| 4.7. καὶ τὸ ζῷοντὸ πρῶτονὅμοιονλέοντι, καὶ τὸ δεύτερονζῷον ὅμοιονμόσχῳ, καὶ τὸ τρίτονζῷον ἔχωντὸ πρόσωπονὡςἀνθρώπου, καὶ τὸ τέταρτονζῷον ὅμοιονἀετῷπετομένῳ· | 4.7. The first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle. |
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27. New Testament, Acts, 17.24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •paul, holy places •place, holy places Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 242; Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146| 17.24. ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ | 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands, 1. , The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach, , until the day in which he was received up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen. , To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. , Being assembled together with them, he charged them, "Don't depart from Jerusalem, but wait for the promise of the Father, which you heard from me. , For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now.", Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel?", He said to them, "It isn't for you to know times or seasons which the Father has set within His own authority. , But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth.", When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight. , While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing, , who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky.", Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day's journey away. , When they had come in, they went up into the upper room, where they were staying; that is Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James. , All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers. , In these days, Peter stood up in the midst of the disciples (and the number of names was about one hundred twenty), and said, , "Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. , For he was numbered with us, and received his portion in this ministry. , Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out. , It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.' , For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.' , of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us, , beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection.", They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. , They prayed, and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen , to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place.", They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles. |
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| 28. Lucan, Pharsalia, 1.273 (1st cent. CE - 1st cent. CE) Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 141 |
29. Mishnah, Megillah, 3.1-3.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •synagogues, as holy places Found in books: Feldman, Judaism and Hellenism Reconsidered (2006) 14| 3.1. בְּנֵי הָעִיר שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁל עִיר, לוֹקְחִין בְּדָמָיו בֵּית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לוֹקְחִין תֵּבָה. תֵּבָה, לוֹקְחִין מִטְפָּחוֹת. מִטְפָּחוֹת, לוֹקְחִין סְפָרִים. סְפָרִים, לוֹקְחִין תּוֹרָה. אֲבָל אִם מָכְרוּ תוֹרָה, לֹא יִקְחוּ סְפָרִים. סְפָרִים, לֹא יִקְחוּ מִטְפָּחוֹת. מִטְפָּחוֹת, לֹא יִקְחוּ תֵבָה. תֵּבָה, לֹא יִקְחוּ בֵית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לֹא יִקְחוּ אֶת הָרְחוֹב. וְכֵן בְּמוֹתְרֵיהֶן. אֵין מוֹכְרִין אֶת שֶׁל רַבִּים לְיָחִיד, מִפְּנֵי שֶׁמּוֹרִידִין אוֹתוֹ מִקְּדֻשָּׁתוֹ, דִּבְרֵי רַבִּי יְהוּדָה. אָמְרוּ לוֹ, אִם כֵּן, אַף לֹא מֵעִיר גְּדוֹלָה לְעִיר קְטַנָּה: 3.2. אֵין מוֹכְרִין בֵּית הַכְּנֶסֶת, אֶלָּא עַל תְּנַאי שֶׁאִם יִרְצוּ יַחֲזִירוּהוּ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מוֹכְרִים אוֹתוֹ מִמְכַּר עוֹלָם, חוּץ מֵאַרְבָּעָה דְּבָרִים, לְמֶרְחָץ וּלְבֻרְסְקִי וְלִטְבִילָה וּלְבֵית הַמָּיִם. רַבִּי יְהוּדָה אוֹמֵר, מוֹכְרִין אוֹתוֹ לְשֵׁם חָצֵר, וְהַלּוֹקֵחַ מַה שֶּׁיִּרְצֶה יַעֲשֶׂה: 3.3. וְעוֹד אָמַר רַבִּי יְהוּדָה, בֵּית הַכְּנֶסֶת שֶׁחָרַב, אֵין מַסְפִּידִין בְּתוֹכוֹ, וְאֵין מַפְשִׁילִין בְּתוֹכוֹ חֲבָלִים, וְאֵין פּוֹרְשִׂין לְתוֹכוֹ מְצוּדוֹת, וְאֵין שׁוֹטְחִין עַל גַּגּוֹ פֵרוֹת, וְאֵין עוֹשִׂין אוֹתוֹ קַפַּנְדַּרְיָא, שֶׁנֶּאֱמַר (ויקרא כו), וַהֲשִׁמּוֹתִי אֶת מִקְדְּשֵׁיכֶם, קְדֻשָּׁתָן אַף כְּשֶׁהֵן שׁוֹמֵמִין. עָלוּ בוֹ עֲשָׂבִים, לֹא יִתְלֹשׁ, מִפְּנֵי עָגְמַת נָפֶשׁ: | 3.1. Townspeople who sold the town square, they may buy with the proceeds a synagogue. [If they sold] a synagogue, they may buy with the proceeds an ark. [If they sold] an ark they may buy covers [for scrolls]. [If they sold] covers, they may buy scrolls [of the Tanakh]. [If they sold] scrolls they may buy a Torah. But if they sold a Torah they may not buy with the proceeds scrolls [of the Tanakh]. If [they sold] scrolls they may not buy covers. If [they sold] covers they may not buy an ark. If [they sold] an ark they may not buy a synagogue. If [they sold] a synagogue they may not buy a town square. The same applies to any money left over. They may not sell [something] belonging to a community because this lowers its sanctity, the words of Rabbi Meir. They said to him: if so, it should not be allowed to sell from a larger town to a smaller one. 3.2. They may not sell a synagogue except with the stipulation that it may be bought back whenever they want, the words of Rabbi Meir. But the sages say: they may sell it in perpetuity, except for four purposes for it to become one of four things: a bathhouse, a tannery, a ritual bath, or a urinal. Rabbi Judah says: they may sell it to be a courtyard, and the purchaser may do what he likes with it. 3.3. Rabbi Judah said further: a synagogue that has fallen into ruins, they may not eulogize in it, nor twist ropes, nor to spread nets [to trap animals], nor to lay out produce on its roof [to dry], nor to use it as a short cut, as it says, “And I will desolate your holy places” (Leviticus 26:3 their holiness remains even when they are desolate. If grass comes up in it, it should not be plucked, [in order to elicit] melancholy. |
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30. New Testament, Luke, 19.44 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 19| 19.44. καὶ ἐδαφιοῦσίν σε καὶ τὰ τέκνα σου ἐν σοί, καὶ οὐκ ἀφήσουσιν λίθον ἐπὶ λίθον ἐν σοί, ἀνθʼ ὧν οὐκ ἔγνως τὸν καιρὸν τῆς ἐπισκοπῆς σου. | 19.44. and will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn't know the time of your visitation." |
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31. New Testament, John, 2.1, 2.12-2.13, 3.22, 4.3, 4.19-4.26, 4.44, 4.46, 4.54, 5.1, 6.1, 7.1-7.2, 7.8, 7.10, 7.14, 10.1, 10.40, 11.1, 11.15, 11.54-11.55, 12.12, 12.20, 20.17, 21.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •place, holy places •paul, holy places Found in books: Levine, The Ancient Synagogue, The First Thousand Years (2005) 242; Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146| 2.1. Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανὰ τῆς Γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ· 2.12. ΜΕΤΑ ΤΟΥΤΟ κατέβη εἰς Καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ καὶ οἱ μαθηταὶ αὐτοῦ, καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας. 2.13. Καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς Ἰεροσόλυμα ὁ Ἰησοῦς. 3.22. Μετὰ ταῦτα ἦλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὴν Ἰουδαίαν γῆν, καὶ ἐκεῖ διέτριβεν μετʼ αὐτῶν καὶ ἐβάπτιζεν. 4.3. — ἀφῆκεν τὴν Ἰουδαίαν καὶ ἀπῆλθεν πάλιν εἰς τὴν Γαλιλαίαν. 4.19. λέγει αὐτῷ ἡ γυνή Κύριε, θεωρῶ ὅτι προφήτης εἶ σύ. 4.20. οἱ πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ προσεκύνησαν· καὶ ὑμεῖς λέγετε ὅτι ἐν Ἰεροσολύμοις ἐστὶν ὁ τόπος ὅπου προσκυνεῖν δεῖ. 4.21. λέγει αὐτῇ ὁ Ἰησοῦς Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἰεροσολύμοις προσκυνήσετε τῷ πατρί. 4.22. ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν· 4.23. ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ, καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν· 4.24. πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν. 4.25. λέγει αὐτῷ ἡ γυνή Οἶδα ὅτι Μεσσίας ἔρχεται, ὁ λεγόμενος Χριστός· ὅταν ἔλθῃ ἐκεῖνος, ἀναγγελεῖ ἡμῖν ἅπαντα. 4.26. λέγει αὐτῇ ὁ Ἰησοῦς Ἐγώ εἰμι, ὁ λαλῶν σοι. 4.44. αὐτὸς γὰρ Ἰησοῦς ἐμαρτύρησεν ὅτι προφήτης ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει. 4.46. Ἦλθεν οὖν πάλιν εἰς τὴν Κανὰ τῆς Γαλιλαίας, ὅπου ἐποίησεν τὸ ὕδωρ οἶνον. Καὶ ἦν τις βασιλικὸς οὗ ὁ υἱὸς ἠσθένει ἐν Καφαρναούμ· 4.54. Τοῦτο [δὲ] πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰησοῦς ἐλθὼν ἐκ τῆς Ἰουδαίας εἰς τὴν Γαλιλαίαν. 5.1. ΜΕΤΑ ΤΑΥΤΑ ἦν ἑορτὴ τῶν Ἰουδαίων, καὶ ἀνέβη Ἰησοῦς εἰς Ἰεροσόλυμα. 6.1. Μετὰ ταῦτα ἀπῆλθεν ὁ Ἰησοῦς πέραν τῆς θαλάσσης τῆς Γαλιλαίας τῆς Τιβεριάδος. 7.1. ΚΑΙ ΜΕΤΑ ΤΑΥΤΑ περιεπάτει [ὁ] Ἰησοῦς ἐν τῇ Γαλιλαίᾳ, οὐ γὰρ ἤθελεν ἐν τῇ Ἰουδαίᾳ περιπατεῖν, ὅτι ἐζήτουν αὐτὸν οἰ Ἰουδαῖοι ἀποκτεῖναι. 7.2. ἦν δὲ ἐγγὺς ἡ ἑορτὴ τῶν Ἰουδαίων ἡ σκηνοπηγία. 7.8. ὑμεῖς ἀνάβητε εἰς τὴν ἑορτήν· ἐγὼ οὔπω ἀναβαίνω εἰς τὴν ἑορτὴν ταύτην, ὅτι ὁ ἐμὸς καιρὸς οὔπω πεπλήρωται. 7.10. Ὡς δὲ ἀνέβησαν οἰ ἀδελφοὶ αὐτοῦ εἰς τὴν ἑορτήν, τότε καὶ αὐτὸς ἀνέβη, οὐ φανερῶς ἀλλὰ ὡς ἐν κρυπτῷ. 7.14. Ἤδη δὲ τῆς ἑορτῆς μεσούσης ἀνέβη Ἰησοῦς εἰς τὸ ἱερὸν καὶ ἐδίδασκεν. 10.1. Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας εἰς τὴν αὐλὴν τῶν προβάτων ἀλλὰ ἀναβαίνων ἀλλαχόθεν ἐκεῖνος κλέπτης ἐστὶν καὶ λῃστής· 10.40. Καὶ ἀπῆλθεν πάλιν πέραν τοῦ Ἰορδάνου εἰς τὸν τόπον ὅπου ἦν Ἰωάνης τὸ πρῶτον βαπτίζων, καὶ ἔμενεν ἐκεῖ. 11.1. Ἦν δέ τις ἀσθενῶν, Λάζαρος ἀπὸ Βηθανίας ἐκ τῆς κώμης Μαρίας καὶ Μάρθας τῆς ἀδελφῆς αὐτῆς. 11.15. καὶ χαίρω διʼ ὑμᾶς, ἵνα πιστεύσητε, ὅτι οὐκ ἤμην ἐκεῖ· ἀλλὰ ἄγωμεν πρὸς αὐτόν. 11.54. Ὁ οὖν Ἰησοῦς οὐκέτι παρρησίᾳ περιεπάτει ἐν τοῖς Ἰουδαίοις, ἀλλὰ ἀπῆλθεν ἐκεῖθεν εἰς τὴν χώραν ἐγγὺς τῆς ἐρήμου, εἰς Ἐφραὶμ λεγομένην πόλιν, κἀκεῖ ἔμεινεν μετὰ τῶν μαθητῶν. 11.55. Ἦν δὲ ἐγγὺς τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβησαν πολλοὶ εἰς Ἰεροσόλυμα ἐκ τῆς χώρας πρὸ τοῦ πάσχα ἵνα ἁγνίσωσιν ἑαυτούς. 12.12. Τῇ ἐπαύριον ὁ ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν ἑορτήν, ἀκούσαντες ὅτι ἔρχεται Ἰησοῦς εἰς Ἰεροσόλυμα, 12.20. Ἦσαν δὲ Ἕλληνές τινες ἐκ τῶν ἀναβαινόντων ἵνα προσκυνήσωσιν ἐν τῇ ἑορτῇ· 20.17. λέγει αὐτῇ Ἰησοῦς Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς Ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν. 21.11. ἀνέβη οὖν Σίμων Πέτρος καὶ εἵλκυσεν τὸ δίκτυον εἰς τὴν γῆν μεστὸν ἰχθύων μεγάλων ἑκατὸν πεντήκοντα τριῶν· καὶ τοσούτων ὄντων οὐκ ἐσχίσθη τὸ δίκτυον. | 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.12. After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days. 2.13. The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 3.22. After these things, Jesus came with his disciples into the land of Judea. He stayed there with them, and baptized. 4.3. he left Judea, and departed into Galilee. 4.19. The woman said to him, "Sir, I perceive that you are a prophet. 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship." 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth." 4.25. The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare to us all things." 4.26. Jesus said to her, "I am he, the one who speaks to you." 4.44. For Jesus himself testified that a prophet has no honor in his own country. 4.46. Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. 4.54. This is again the second sign that Jesus did, having come out of Judea into Galilee. 5.1. After these things, there was a feast of the Jews, and Jesus went up to Jerusalem. 6.1. After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. 7.1. After these things, Jesus was walking in Galilee, for he wouldn't walk in Judea, because the Jews sought to kill him. 7.2. Now the feast of the Jews, the Feast of Booths, was at hand. 7.8. You go up to the feast. I am not yet going up to this feast, because my time is not yet fulfilled." 7.10. But when his brothers had gone up to the feast, then he also went up, not publicly, but as it were in secret. 7.14. But when it was now the midst of the feast, Jesus went up into the temple and taught. 10.1. "Most assuredly, I tell you, one who doesn't enter by the door into the sheep fold, but climbs up some other way, the same is a thief and a robber. 10.40. He went away again beyond the Jordan into the place where John was baptizing at first, and there he stayed. 11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.15. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him." 11.54. Jesus therefore walked no more openly among the Jews, but departed from there into the country near the wilderness, to a city called Ephraim. He stayed there with his disciples. 11.55. Now the Passover of the Jews was at hand. Many went up from the country to Jerusalem before the Passover, to purify themselves. 12.12. On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem, 12.20. Now there were certain Greeks among those that went up to worship at the feast. 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.'" 21.11. Simon Peter went up, and drew the net to land, full of great fish, one hundred fifty-three; and even though there were so many, the net wasn't torn. |
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| 32. Ps.-Philo, Biblical Antiquities, 11.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •place, holy places Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150 |
| 33. Antonino De Placentia, Itinerarium, 22, 4-7, 2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 128 |
34. Eusebius of Caesarea, Life of Constantine, 1.20-1.53, 1.21.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 12, 13, 17, 142, 190 | 1.26. While, therefore, he regarded the entire world as one immense body, and perceived that the head of it all, the royal city of the Roman empire, was bowed down by the weight of a tyrannous oppression; at first he had left the task of liberation to those who governed the other divisions of the empire, as being his superiors in point of age. But when none of these proved able to afford relief, and those who had attempted it had experienced a disastrous termination of their enterprise, he said that life was without enjoyment to him as long as he saw the imperial city thus afflicted, and prepared himself for the overthrowal of the tyranny. 1.27. Being convinced, however, that he needed some more powerful aid than his military forces could afford him, on account of the wicked and magical enchantments which were so diligently practiced by the tyrant, he sought Divine assistance, deeming the possession of arms and a numerous soldiery of secondary importance, but believing the co-operating power of Deity invincible and not to be shaken. He considered, therefore, on what God he might rely for protection and assistance. While engaged in this enquiry, the thought occurred to him, that, of the many emperors who had preceded him, those who had rested their hopes in a multitude of gods, and served them with sacrifices and offerings, had in the first place been deceived by flattering predictions, and oracles which promised them all prosperity, and at last had met with an unhappy end, while not one of their gods had stood by to warn them of the impending wrath of heaven; while one alone who had pursued an entirely opposite course, who had condemned their error, and honored the one Supreme God during his whole life, had found him to be the Saviour and Protector of his empire, and the Giver of every good thing. Reflecting on this, and well weighing the fact that they who had trusted in many gods had also fallen by manifold forms of death, without leaving behind them either family or offspring, stock, name, or memorial among men: while the God of his father had given to him, on the other hand, manifestations of his power and very many tokens: and considering farther that those who had already taken arms against the tyrant, and had marched to the battlefield under the protection of a multitude of gods, had met with a dishonorable end (for one of them had shamefully retreated from the contest without a blow, and the other, being slain in the midst of his own troops, became, as it were, the mere sport of death ); reviewing, I say, all these considerations, he judged it to be folly indeed to join in the idle worship of those who were no gods, and, after such convincing evidence, to err from the truth; and therefore felt it incumbent on him to honor his father's God alone. 1.28. Accordingly he called on him with earnest prayer and supplications that he would reveal to him who he was, and stretch forth his right hand to help him in his present difficulties. And while he was thus praying with fervent entreaty, a most marvelous sign appeared to him from heaven, the account of which it might have been hard to believe had it been related by any other person. But since the victorious emperor himself long afterwards declared it to the writer of this history, when he was honored with his acquaintance and society, and confirmed his statement by an oath, who could hesitate to accredit the relation, especially since the testimony of after-time has established its truth? He said that about noon, when the day was already beginning to decline, he saw with his own eyes the trophy of a cross of light in the heavens, above the sun, and bearing the inscription, Conquer by this . At this sight he himself was struck with amazement, and his whole army also, which followed him on this expedition, and witnessed the miracle. intensest reality the vision of the words, so that for the moment he was living in the intensest reality of such a vision. His mind had just that intense activity to which such a thing is possible or actual. It is like Goethe's famous meeting of his own self. It is that genius power for the realistic representation of ideal things. This is not the same exactly as "hallucination," or even "imagination." The hallucination probably came later when Constantine gradually represented to himself and finally to Eusebius the vivid idea with its slight ground, as an objective reality,—a common phenomenon. When the emperor went to sleep, his brain molecules vibrating to the forms of his late intense thought, he inevitably dreamed, and dreaming naturally confirmed his thought. This does not say that the suggestive form seen, or the idea itself, and the direction of the dream itself, were not providential and the work of the Holy Spirit, for they were, and were special in character, and so miraculous (or why do ideas come?); but it is to be feared that Constantine's own spirit or something else furnished some of the later details. There is a slight difference of authority as to when and where the vision took place. The panegyrist seems to make it before leaving Gaul, and Malalas is inaccurate as usual in having it happen in a war against the barbarians. For farther discussion of the subject see monographs under Literature in the Prolegomena, especially under the names: Baring, Du Voisin, Fabricius, Girault, Heumann, Jacutius Mamachi, Molinet, St. Victor, Suhr, Toderini, Weidener, Wernsdorf, Woltereck. The most concise, clear, and admirable supporter of the account of Eusebius, or rather Constantine, as it stands, is Newman, Miracles (Lond. 1875), 271-286.}-- 1.29. He said, moreover, that he doubted within himself what the import of this apparition could be. And while he continued to ponder and reason on its meaning, night suddenly came on; then in his sleep the Christ of God appeared to him with the same sign which he had seen in the heavens, and commanded him to make a likeness of that sign which he had seen in the heavens, and to use it as a safeguard in all engagements with his enemies. 1.30. At dawn of day he arose, and communicated the marvel to his friends: and then, calling together the workers in gold and precious stones, he sat in the midst of them, and described to them the figure of the sign he had seen, bidding them represent it in gold and precious stones. And this representation I myself have had an opportunity of seeing. 1.31. Now it was made in the following manner. A long spear, overlaid with gold, formed the figure of the cross by means of a transverse bar laid over it. On the top of the whole was fixed a wreath of gold and precious stones; and within this, the symbol of the Saviour's name, two letters indicating the name of Christ by means of its initial characters, the letter P being intersected by X in its centre: and these letters the emperor was in the habit of wearing on his helmet at a later period. From the cross-bar of the spear was suspended a cloth, a royal piece, covered with a profuse embroidery of most brilliant precious stones; and which, being also richly interlaced with gold, presented an indescribable degree of beauty to the beholder. This banner was of a square form, and the upright staff, whose lower section was of great length, bore a golden half-length portrait of the pious emperor and his children on its upper part, beneath the trophy of the cross, and immediately above the embroidered banner. The emperor constantly made use of this sign of salvation as a safeguard against every adverse and hostile power, and commanded that others similar to it should be carried at the head of all his armies. 1.32. These things were done shortly afterwards. But at the time above specified, being struck with amazement at the extraordinary vision, and resolving to worship no other God save Him who had appeared to him, he sent for those who were acquainted with the mysteries of His doctrines, and enquired who that God was, and what was intended by the sign of the vision he had seen. They affirmed that He was God, the only begotten Son of the one and only God: that the sign which had appeared was the symbol of immortality, and the trophy of that victory over death which He had gained in time past when sojourning on earth. They taught him also the causes of His advent, and explained to him the true account of His incarnation. Thus he was instructed in these matters, and was impressed with wonder at the divine manifestation which had been presented to his sight. Comparing, therefore, the heavenly vision with the interpretation given, he found his judgment confirmed; and, in the persuasion that the knowledge of these things had been imparted to him by Divine teaching, he determined thenceforth to devote himself to the reading of the Inspired writings. Moreover, he made the priests of God his counselors, and deemed it incumbent on him to honor the God who had appeared to him with all devotion. And after this, being fortified by well-grounded hopes in Him, he hastened to quench the threatening fire of tyranny. 1.33. For he who had tyrannically possessed himself of the imperial city, had proceeded to great lengths in impiety and wickedness, so as to venture without hesitation on every vile and impure action. For example: he would separate women from their husbands, and after a time send them back to them again, and these insults he offered not to men of mean or obscure condition, but to those who held the first places in the Roman senate. Moreover, though he shamefully dishonored almost numberless free women, he was unable to satisfy his ungoverned and intemperate desires. But when he assayed to corrupt Christian women also, he could no longer secure success to his designs, since they chose rather to submit their lives to death than yield their persons to be defiled by him. 1.38. And already he was approaching very near Rome itself, when, to save him from the necessity of fighting with all the Romans for the tyrant's sake, God himself drew the tyrant, as it were by secret cords, a long way outside the gates. And now those miracles recorded in Holy Writ, which God of old wrought against the ungodly (discredited by most as fables, yet believed by the faithful), did he in every deed confirm to all alike, believers and unbelievers, who were eye-witnesses of the wonders. For as once in the days of Moses and the Hebrew nation, who were worshipers of God, Pharaoh's chariots and his host has he cast into the sea and his chosen chariot-captains are drowned in the Red Sea, - so at this time Maxentius, and the soldiers and guards with him, went down into the depths like stone, Exodus 15:5 when, in his flight before the divinely-aided forces of Constantine, he essayed to cross the river which lay in his way, over which, making a strong bridge of boats, he had framed an engine of destruction, really against himself, but in the hope of ensnaring thereby him who was beloved by God. For his God stood by the one to protect him, while the other, godless, proved to be the miserable contriver of these secret devices to his own ruin. So that one might well say, He has made a pit, and dug it, and is fallen into the ditch which he made. His mischief shall return upon his own head, and his violence shall come down upon his own pate. Thus, in the present instance, under divine direction, the machine erected on the bridge, with the ambuscade concealed therein, giving way unexpectedly before the appointed time, the bridge began to sink, and the boats with the men in them went bodily to the bottom. And first the wretch himself, then his armed attendants and guards, even as the sacred oracles had before described, sank as lead in the mighty waters. Exodus 15:10 So that they who thus obtained victory from God might well, if not in the same words, yet in fact in the same spirit as the people of his great servant Moses, sing and speak as they did concerning the impious tyrant of old: Let us sing unto the Lord, for he has been glorified exceedingly: the horse and his rider has he thrown into the sea. He has become my helper and my shield unto salvation. And again, Who is like you, O Lord, among the gods? Who is like you, glorious in holiness, marvelous in praises, doing wonders? 1.40. Moreover, by loud proclamation and monumental inscriptions he made known to all men the salutary symbol, setting up this great trophy of victory over his enemies in the midst of the imperial city, and expressly causing it to be engraven in indelible characters, that the salutary symbol was the safeguard of the Roman government and of the entire empire. Accordingly, he immediately ordered a lofty spear in the figure of a cross to be placed beneath the hand of a statue representing himself, in the most frequented part of Rome, and the following inscription to be engraved on it in the Latin language: by virtue of this salutary sign, which is the true test of valor, I have preserved and liberated your city from the yoke of tyranny. I have also set at liberty the roman senate and people, and restored them to their ancient distinction and splendor . 1.46. Thus the emperor in all his actions honored God, the Controller of all things, and exercised an unwearied oversight over His churches. And God requited him, by subduing all barbarous nations under his feet, so that he was able everywhere to raise trophies over his enemies: and He proclaimed him as conqueror to all mankind, and made him a terror to his adversaries: not indeed that this was his natural character, since he was rather the meekest, and gentlest, and most benevolent of men. 1.53. Accordingly he passed a second law, which enjoined that men should not appear in company with women in the houses of prayer, and forbade women to attend the sacred schools of virtue, or to receive instruction from the bishops, directing the appointment of women to be teachers of their own sex. These regulations being received with general ridicule, he devised other means for effecting the ruin of the churches. He ordered that the usual congregations of the people should be held in the open country outside the gates, alleging that the open air without the city was far more suitable for a multitude than the houses of prayer within the walls. |
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35. Eusebius of Caesarea, Ecclesiastical History, 1.21.2, 1.25, 7.15.4 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •holy places Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 394; Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 12, 19 | 7.15.4. When he came out from the tribunal, Theotecnus, the bishop there, took him aside and conversed with him, and taking his hand led him into the church. And standing with him within, in the sanctuary, he raised his cloak a little, and pointed to the sword that hung by his side; and at the same time he placed before him the Scripture of the divine Gospels, and told him to choose which of the two he wished. And without hesitation he reached forth his right hand, and took the divine Scripture. Hold fast then, says Theotecnus to him, hold fast to God, and strengthened by him may thou obtain what you have chosen, and go in peace. |
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| 36. Eusebius of Caesarea, De Laudibus Constantini, 1.27 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 13 |
| 37. Origen, Homilies On Joshua, 19.4, 20.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •holy land/holy places Found in books: van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 222 |
38. Origen, Commentary On John, 1.20-1.41 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 12 | 1.23. Let us consider, however, a little more carefully what is the Word which is in the beginning. I am often led to wonder when I consider the things that are said about Christ, even by those who are in earnest in their belief in Him. Though there is a countless number of names which can be applied to our Saviour, they omit the most of them, and if they should remember them, they declare that these titles are not to be understood in their proper sense, but tropically. But when they come to the title Logos (Word), and repeat that Christ alone is the Word of God, they are not consistent, and do not, as in the case of the other titles, search out what is behind the meaning of the term Word. I wonder at the stupidity of the general run of Christians in this matter. I do not mince matters; it is nothing but stupidity. The Son of God says in one passage, I am the light of the world, and in another, I am the resurrection, and again, I am the way and the truth and the life. It is also written, I am the door, and we have the saying, I am the good shepherd, and when the woman of Samaria says, We know the Messiah is coming, who is called Christ; when He comes, He will tell us all things, Jesus answers, I that speak unto you am He. Again, when He washed the disciples' feet, He declared Himself in these words John 13:13 to be their Master and Lord: You call Me Master and Lord, and you say well, for so I am. He also distinctly announces Himself as the Son of God, when He says, John 10:36 He whom the Father sanctified and sent unto the world, to Him do you say, You blaspheme, because I said, I am the Son of God? and John 17:1 Father, the hour has come; glorify Your Son, that the Son also may glorify You. We also find Him declaring Himself to be a king, as when He answers Pilate's question, John 18:33, 36 Are You the King of the Jews? by saying, My kingdom is not of this world; if My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews, but now is My kingdom not from hence. We have also read the words, I am the true vine and My Father is the husbandman, and again, I am the vine, you are the branches. Add to these testimonies also the saying, I am the bread of life, that came down from heaven and gives life to the world. These texts will suffice for the present, which we have picked up out of the storehouse of the Gospels, and in all of which He claims to be the Son of God. But in the Apocalypse of John, too, He says, Revelation 1:18 I am the first and the last, and the living One, and I was dead. Behold, I am alive for evermore. And again, Revelation 22:13 I am the Α and the Ω, and the first and the last, the beginning and the end. The careful student of the sacred books, moreover, may gather not a few similar passages from the prophets, as where He calls Himself Isaiah 49:2 a chosen shaft, and a servant of God, and a light of the Gentiles. Isaiah 49:6 Isaiah also says, From my mother's womb has He called me by my name, and He made my mouth as a sharp sword, and under the shadow of His hand did He hide me, and He said to me, You are My servant, O Israel, and in you will I be glorified. And a little farther on: And my God shall be my strength, and He said to me, This is a great thing for you to be called My servant, to set up the tribes of Jacob and to turn again the diaspora of Israel. Behold I have set you for a light of the Gentiles, that you should be for salvation to the end of the earth. And in Jeremiah too Jeremiah 11:19 He likens Himself to a lamb, as thus: I was as a gentle lamb that is led to the slaughter. These and other similar sayings He applies to Himself. In addition to these one might collect in the Gospels and the Apostles and in the prophets a countless number of titles which are applied to the Son of God, as the writers of the Gospels set forth their own views of what He is, or the Apostles extol Him out of what they had learned, or the prophets proclaim in advance His coming advent and announce the things concerning Him under various names. Thus John calls Him the Lamb of God, saying, John 1:29 Behold the Lamb of God which takes away the sins of the world, and in these words he declares Him as a man, John 1:30-31 This is He about whom I said, that there comes after me a man who is there before me; for He was before me. And in his Catholic Epistle John says that He is a Paraclete for our souls with the Father, as thus: And if any one sin, we have a Paraclete with the Father, Jesus Christ the righteous, and he adds that He is a propitiation for our sins, and similarly Paul says He is a propitiation: Whom God set forth as a propitiation through faith in His blood, on account of forgiveness of the forepast sins, in the forbearance of God. According to Paul, too, He is declared to be the wisdom and the power of God, as in the Epistle to the Corinthians: Christ the power of God and the wisdom of God. It is added that He is also sanctification and redemption: He was made to us of God, he says, wisdom and righteousness and sanctification and redemption. But he also teaches us, writing to the Hebrews, that Christ is a High-Priest: Hebrews 4:14 Having, therefore, a great High-Priest, who has passed through the heavens, Jesus the Son of God, let us hold fast our profession. And the prophets have other names for Him besides these. Jacob in his blessing of his sons Genesis 49:10 says, Judah, your brethren shall extol you; your hands are on the necks of your enemies. A lion's cub is Judah, from a shoot, my son, are you sprung up; you have lain down and slept as a lion; who shall awaken him? We cannot now linger over these phrases, to show that what is said of Judah applies to Christ. What may be quoted against this view, viz., A ruler shall not part from Judah nor a leader from his loins, until He come for whom it is reserved; this can better be cleared up on another occasion. But Isaiah knows Christ to be spoken of under the names of Jacob and Israel, when he says, Isaiah 42:1-4 Jacob is my servant, I will help Him; Israel is my elect, my soul has accepted Him. He shall declare judgment to the Gentiles. He shall not strive nor cry, neither shall any one hear His voice on the streets. A bruised rod shall He not break, and smoking flax shall He not quench, till He bring forth judgment from victory, and in His name shall the nations hope. That it is Christ about whom such prophecies are made, Matthew shows in his Gospel, where he quotes from memory and says: That the saying might be fulfilled, He shall not strive nor cry, etc. David also is called Christ, as where Ezekiel in his prophecy to the shepherds adds as from the mouth of God: Ezekiel 34:23 I will raise up David my servant, who shall be their shepherd. For it is not the patriarch David who is to rise and be the shepherd of the saints, but Christ. Isaiah also called Christ the rod and the flower: Isaiah 11:1-3 There shall come forth a rod out of the root of Jesse, and a flower shall spring out of this root, and the spirit of God shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and of might, the spirit of knowledge and of godliness, and He shall be full of the spirit of the fear of the Lord. And in the Psalms our Lord is called the stone, as follows: The stone which the builders rejected is made the head of the corner. It is from the Lord, and it is wonderful in our eyes. And the Gospel shows, as also does Luke in the Acts, that the stone is no other than Christ; the Gospel as follows: Matthew 21:42, 44 Have ye never read, the stone which the builders rejected is made the head of the corner. Whosoever falls on this stone shall be broken, but on whomsoever it shall fall, it will scatter him as dust. And Luke writes in Acts: Acts 4:11 This is the stone, which was set at naught of you the builders, which has become the head of the corner. And one of the names applied to the Saviour is that which He Himself does not utter, but which John records - the Word who was in the beginning with God, God the Word. And it is worth our while to fix our attention for a moment on those scholars who omit consideration of most of the great names we have mentioned and regard this as the most important one. As to the former titles, they look for any account of them that any one may offer, but in the case of this one they proceed differently and ask, What is the Son of God when called the Word? The passage they employ most is that in the Psalms, My heart has produced a good Word; and they imagine the Son of God to be the utterance of the Father deposited, as it were, in syllables, and accordingly they do not allow Him, if we examine them farther, any independent hypostasis, nor are they clear about His essence. I do not mean that they confuse its qualities, but the fact of His having an essence of His own. For no one can understand how that which is said to be Word can be a Son. And such an animated Word, not being a separate entity from the Father, and accordingly as it, having no subsistence. is not a Son, or if he is a Son, let them say that God the Word is a separate being and has an essence of His own. We insist, therefore, that as in the case of each of the titles spoken of above we turn from the title to the concept it suggests and apply it and demonstrate how the Son of God is suitably described by it, the same course must be followed when we find Him called the Word. What caprice it is, in all these cases, not to stand upon the term employed, but to enquire in what sense Christ is to be understood to be the door, and in what way the vine, and why He is the way; but in the one case of His being called the Word, to follow a different course. To add to the authority, therefore, of what we have to say on the question, how the Son of God is the Word, we must begin with those names of which we spoke first as being applied to Him. This, we cannot deny, will seem to some to be superfluous and a digression, but the thoughtful reader will not think it useless to ask as to the concepts for which the titles are used; to observe these matters will clear the way for what is coming. And once we have entered upon the theology concerning the Saviour, as we seek with what diligence we can and find the various things that are taught about Him, we shall necessarily understand more about Him not only in His character as the Word, but in His other characters also. 1.29. But as one cannot be in the Father or with the Father except by ascending from below upwards and coming first to the divinity of the Son, through which one may be led by the hand and brought to the blessedness of the Father Himself, so the Saviour has the inscription The Door. And as He is a lover of men, and approves the impulse of human souls to better things, even of those who do not hasten to reason (the Logos), but like sheep have a weakness and gentleness apart from all accuracy and reason, so He is the Shepherd. For the Lord saves men and beasts, and Israel and Juda are sowed with the seed not of men only but also of beasts. Jeremiah 31:27 1.33. To what we have said must be added how the Son is the true vine. Those will have no difficulty in apprehending this who understand, in a manner worthy of the prophetic grace, the saying: Wine makes glad the heart of man. For if the heart be the intellectual part, and what rejoices it is the Word most pleasant of all to drink which takes us off human things, makes us feel ourselves inspired, and intoxicates us with an intoxication which is not irrational but divine, that, I conceive, with which Joseph made his brethren merry, Genesis 43:34 then it is very clear how He who brings wine thus to rejoice the heart of man is the true vine. He is the true vine, because the grapes He bears are the truth, the disciples are His branches, and they, also, bring forth the truth as their fruit. It is somewhat difficult to show the difference between the vine and bread, for He says, not only that He is the vine, but that He is the bread of life. May it be that as bread nourishes and makes strong, and is said to strengthen the heart of man, but wine, on the contrary, pleases and rejoices and melts him, so ethical studies, bringing life to him who learns them and reduces them to practice, are the bread of life, but cannot properly be called the fruit of the vine, while secret and mystical speculations, rejoicing the heart and causing those to feel inspired who take them in, delighting in the Lord, and who desire not only to be nourished but to be made happy, are called the juice of the true vine, because they flow from it. 1.35. In what has been said about the first and the last, and about the beginning and the end, we have referred these words at one point to the different forms of reasonable beings, at another to the different conceptions of the Son of God. Thus we have gained a distinction between the first and the beginning, and between the last and the end, and also the distinctive meaning of Α and Ω . It is not hard to see why he is called Revelation 1:17-18 the Living and the Dead, and after being dead He that is alive for evermore. For since we were not helped by His original life, sunk as we were in sin, He came down into our deadness in order that, He having died to sin, we, 2 Corinthians 4:10 bearing about in our body the dying of Jesus. might then receive that life of His which is for evermore. For those who always carry about in their body the dying of Jesus shall obtain the life of Jesus also, manifested in their bodies. 1.37. Again, let any one consider how Jesus was to His disciples, not as He who sits at meat, but as He who serves, and how though the Son of God He took on Him the form of a servant for the sake of the freedom of those who were enslaved in sin, and he will be at no loss to account for the Father's saying to Him: You are My servant, and a little further on: It is a great thing that you should be called My servant. For we do not hesitate to say that the goodness of Christ appears in a greater and more divine light, and more according to the image of the Father, because Philippians 2:6, 8 He humbled Himself, becoming obedient unto death, even the death of the cross, than if He had judged it a thing to be grasped to be equal with God, and had shrunk from becoming a servant for the salvation of the world. Hence He says, Isaiah 49:5-6 desiring to teach us that in accepting this state of servitude He had received a great gift from His Father: And My God shall be My strength. And He said to Me, It is a great thing for You to be called My servant. For if He had not become a servant, He would not have raised up the tribes of Jacob, nor have turned the heart of the diaspora of Israel, and neither would He have become a light of the Gentiles to be for salvation to the ends of the earth. And it is no great thing for Him to become a servant, even if it is called a great thing by His Father, for this is in comparison with His being called with an innocent sheep and with a lamb. For the Lamb of God became like an innocent sheep being led to the slaughter, that He may take away the sin of the world. He who supplies reason (λογος) to all is made like a lamb which is dumb before her shearer, that we might be purified by His death, which is given as a sort of medicine against the opposing power, and also against the sin of those who open their minds to the truth. For the death of Christ reduced to impotence those powers which war against the human race, and it set free from sin by a power beyond our words the life of each believer. Since, then, He takes away sin until every enemy shall be destroyed and death last of all, in order that the whole world may be free from sin, therefore John points to Him and says: John 1:29 Behold the Lamb of God which takes away the sin of the world. It is not said that He will take it away in the future, nor that He is at present taking it, nor that He has taken it, but is not taking it away now. His taking away sin is still going on, He is taking it away from every individual in the world, till sin be taken away from the whole world, and the Saviour deliver the kingdom prepared and completed to the Father, a kingdom in which no sin is left at all, and which, therefore, is ready to accept the Father as its king, and which on the other hand is waiting to receive all God has to bestow, fully, and in every part, at that time when the saying 1 Corinthians 5:28 is fulfilled, That God may be all in all. Further, we hear of a man who is said to be coming after John, who was made before him and was before him. This is to teach us that the man also of the Son of God, the man who was mixed with His divinity, was older than His birth from Mary. John says he does not know this man, but must he not have known Him when he leapt for joy when yet a babe unborn in Elisabeth's womb, as soon as the voice of Mary's salutation sounded in the ears of the wife of Zacharias? Consider, therefore, if the words I know Him not may have reference to the period before the bodily existence. Though he did not know Him before He assumed His body, yet he knew Him when yet in his mother's womb, and perhaps he is here learning something new about Him beyond what was known to him before, namely, that on whomsoever the Holy Spirit shall descend and abide on him, that is he who is to baptize with the Holy Spirit and with fire. He knew him from his mother's womb, but not all about Him. He did not know perhaps that this is He who baptizes with the Holy Spirit and with fire, when he saw the Spirit descending and abiding on Him. Yet that He was indeed a man, and the first man, John did not know. 1.38. But none of the names we have mentioned expresses His representation of us with the Father, as He pleads for human nature, and makes atonement for it; the Paraclete, and the propitiation, and the atonement. He has the name Paraclete in the Epistle of John: 1 John 2:1-2 If any man sin, we have a Paraclete with the Father, Jesus Christ the righteous. And He is said in the same epistle to be the atonement for our sins. Similarly, in the Epistle to the Romans, He is called a propitiation: Whom God set forth to be a propitiation through faith. of this proportion there was a type in the inmost part of the temple, the Holy of Holies, namely, the golden mercy-seat placed upon the two cherubim. But how could He ever be the Paraclete, and the atonement, and the propitiation without the power of God, which makes an end of our weakness, flows over the souls of believers, and is administered by Jesus, who indeed is prior to it and Himself the power of God, who enables a man to say: Philippians 4:13 I can do all things through Jesus Christ who strengthens me. Whence we know that Simon Magus, who gave himself the title of The power of God, which is called great, was consigned to perdition and destruction, he and his money with him. We, on the contrary, who confess Christ as the true power of God, believe that we share with Him, inasmuch as He is that power, all things in which any energy resides. 1.39. We must not, however, pass over in silence that He is of right the wisdom of God, and hence is called by that name. For the wisdom of the God and Father of all things does not apprehend His substance in mere visions, like the phantasms of human thoughts. Whoever is able to conceive a bodiless existence of manifold speculations which extend to the rationale of existing things, living and, as it were, ensouled, he will see how well the Wisdom of God which is above every creature speaks of herself, when she says: Proverbs 8:22 God created me the beginning of His ways, for His works. By this creating act the whole creation was enabled to exist, not being unreceptive of that divine wisdom according to which it was brought into being; for God, according to the prophet David, made all things in wisdom. But many things came into being by the help of wisdom, which do not lay hold of that by which they were created: and few things indeed there are which lay hold not only of that wisdom which concerns themselves, but of that which has to do with many things besides, namely, of Christ who is the whole of wisdom. But each of the sages, in proportion as he embraces wisdom, partakes to that extent of Christ, in that He is wisdom; just as every one who is greatly gifted with power, in proportion as he has power, in that proportion also has a share in Christ, inasmuch as He is power. The same is to be thought about sanctification and redemption; for Jesus Himself is made sanctification to us and redemption. Each of us is sanctified with that sanctification, and redeemed with that redemption. Consider, moreover, if the words to us, added by the Apostle, have any special force. Christ, he says, was made to us of God, wisdom, and righteousness, and sanctification, and redemption. In other passages, he speaks about Christ as being wisdom, without any such qualification, and of His being power, saying that Christ is the power of God and the wisdom of God, though we might have conceived that He was not the wisdom of God or the power of God, absolutely, but only for us. Now, in respect of wisdom and power, we have both forms of the statement, the relative and the absolute; but in respect of sanctification and redemption, this is not the case. Consider, therefore, since Hebrews 2:11 He that sanctifies and they that are sanctified are all of one, whether the Father is the sanctification of Him who is our sanctification, as, Christ being our head, God is His head. But Christ is our redemption because we had become prisoners and needed ransoming. I do not enquire as to His own redemption, for though He was tempted in all things as we are, He was without sin, and His enemies never reduced Him to captivity. 1.40. Having expiscated the to us and the absolutely- sanctification and redemption being to us and not absolute, wisdom and redemption both to us and absolute - we must not omit to enquire into the position of righteousness in the same passage. That Christ is righteousness relatively to us appears clearly from the words: Who was made to us of God wisdom and righteousness and sanctification and redemption. And if we do not find Him to be righteousness absolutely as He is the wisdom and the power of God absolutely, then we must enquire whether to Christ Himself, as the Father is sanctification, so the Father is also righteousness. There is, we know, no unrighteousness with God; John 7:18 He is a righteous and holy Lord, Revelation 16:5, 7 and His judgments are in righteousness, and being righteous, He orders all things righteously. The heretics drew a distinction for purposes of their own between the just and the good. They did not make the matter very clear, but they considered that the demiurge was just, while the Father of Christ was good. That distinction may, I think, if carefully examined, be applied to the Father and the Son; the Son being righteousness, and having received power John 5:27 to execute judgment, because He is the Son of Man and will judge the world in righteousness, but the Father doing good to those who have been disciplined by the righteousness of the Son. This is after the kingdom of the Son; then the Father will manifest in His works His name the Good, when God becomes all in all. And perhaps by His righteousness the Saviour prepares everything at the fit times, and by His word, by His ordering, by His chastisements, and, if I may use such an expression, by His spiritual healing aids, disposes all things to receive at the end the goodness of the Father. It was from His sense of that goodness that He answered him who addressed the Only-begotten with the words Good Master, Hebrews 2:9 and said, Why do you call Me good? None is good but one, God, the Father. This we have treated of elsewhere, especially in dealing with the question of the greater than the demiurge; Christ we have taken to be the demiurge, and the Father the greater than He. Such great things, then, He is, the Paraclete, the atonement, the propitiation, the sympathizer with our weaknesses, who was tempted in all human things, as we are, without sin; and in consequence He is a great High-Priest, having offered Himself as the sacrifice which is offered once for all, and not for men only but for every rational creature. For without God He tasted death for every one. In some copies of the Epistle to the Hebrews the words are by the grace of God. Now, whether He tasted death for every one without God, He died not for men only but for all other intellectual beings too, or whether He tasted death for every one by the grace of God, He died for all without God, for by the grace of God He tasted death for every one. It would surely be absurd to say that He tasted death for human sins and not for any other being besides man which had fallen into sin, as for example for the stars. For not even the stars are clean in the eyes of God, as we read in Job, Job 25:5 The stars are not clean in His sight, unless this is to be regarded as a hyperbole. Hence he is a great High-Priest, since He restores all things to His Father's kingdom, and arranges that whatever defects exist in each part of creation shall be filled up so as to be full of the glory of the Father. This High-Priest is called, from some other notion of him than those we have noticed, Judas, that those who are Jews secretly Romans 2:29 may take the name of Jew not from Judah, son of Jacob, but from Him, since they are His brethren, and praise Him for the freedom they have attained. For it is He who sets them free, saving them from their enemies on whose backs He lays His hand to subdue them. When He has put under His feet the opposing power, and is alone in presence of His Father, then He is Jacob and Israel; and thus as we are made light by Him, since He is the light of the world, so we are made Jacob since He is called Jacob, and Israel since He is called Israel. 1.41. Now He receives the kingdom from the king whom the children of Israel appointed, beginning the monarchy not at the divine command and without even consulting God. He therefore fights the battles of the Lord and so prepares peace for His Son, His people, and this perhaps is the reason why He is called David. Then He is called a rod; Isaiah 11:1 such He is to those who need a harder and severer discipline, and have not submitted to the love and gentleness of God. On this account, if He is a rod, He has to go forth; He does not remain in Himself, but appears to go beyond His earlier state. Going forth, then, and becoming a rod, He does not remain a rod, but after the rod He becomes a flower that rises up, and after being a rod He is made known as a flower to those who, by His being a rod, have met with visitation. For God will visit their iniquities with a rod, that is, Christ. But His mercy He will not take from him, for He will have mercy on him, for on whom the Son has mercy the Father has mercy also. An interpretation may be given which makes Him a rod and a flower in respect of different persons, a rod to those who have need of chastisement, a flower to those who are being saved; but I prefer the account of the matter given above. We must add here, however, that, perhaps, looking to the end, if Christ is a rod to any man He is also a flower to him, while it is not the case that he who receives Him as a flower must also know Him as a rod. And yet as one flower is more perfect than another and plants are said to flower, even though they bring forth no perfect fruit, so the perfect receive that of Christ which transcends the flower. Those, on the other hand, who have known Him as a rod will partake along with it, not in His perfection, but in the flower which comes before the fruit. Last of all, before we come to the word Logos, Christ was a stone, set at naught by the builders but placed on the head of the corner, for the living stones are built up as on a foundation on the other stones of the Apostles and prophets, Christ Jesus Himself our Lord being the chief corner-stone, because He is a part of the building made of living stones in the land of the living; therefore He is called a stone. All this we have said to show how capricious and baseless is the procedure of those who, when so many names are given to Christ, take the mere appellation the Word, without enquiring, as in the case of His other titles, in what sense it is used; surely they ought to ask what is meant when it is said of the Son of God that He was the Word, and God, and that He was in the beginning with the Father, and that all things were made by Him. |
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| 39. Rufinus of Aquileia, In Suam Et Eusebii Caesariensis Latinam Ab Eo Factam Historiam, 11.2-11.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 23 |
40. Socrates Scholasticus, Ecclesiastical History, 1.2, 1.21.2, 1.27 (4th cent. CE - 5th cent. CE) Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 25, 143, 146, 148 | 1.27. Arius having thus satisfied the emperor, returned to Alexandria. But his artifice for suppressing the truth did not succeed; for on his arrival at Alexandria, as Athanasius would not receive him, but turned away from him as a pest, he attempted to excite a fresh commotion in that city by disseminating his heresy. Then indeed both Eusebius himself wrote, and prevailed on the emperor also to write, in order that Arius and his partisans might be readmitted into the church. Athanasius nevertheless wholly refused to receive them, and wrote to inform the emperor in reply, that it was impossible for those who had once rejected the faith, and had been anathematized, to be again received into communion on their return. But the emperor, provoked at this answer, menaced Athanasius in these terms: 'Since you have been apprised of my will, afford unhindered access into the church to all those who are desirous of entering it. For if it shall be intimated to me that you have prohibited any of those claiming to be reunited to the church, or have hindered their admission, I will immediately send some one who at my command shall depose you, and drive you into exile.' The emperor wrote thus from a desire of promoting the public good, and because he did not wish to see the church ruptured; for he labored earnestly to bring them all into harmony. Then indeed the partisans of Eusebius, ill-disposed towards Athanasius, imagining they had found a seasonable opportunity, welcomed the emperor's displeasure as an auxiliary to their own purpose: and on this account they raised a great disturbance, endeavoring to eject him from his bishopric; for they entertained the hope that the Arian doctrine would prevail only upon the removal of Athanasius. The chief conspirators against him were Eusebius bishop of Nicomedia, Theognis of Nic a, Maris of Chalcedon, Ursacius of Singidnum in Upper Mœsia, and Valens of Mursa in Upper Pannonia. These persons suborn by bribes certain of the Melitian heresy to fabricate various charges against Athanasius; and first they accuse him through the Melitians Ision, Eud mon and Callinicus, of having ordered the Egyptians to pay a linen garment as tribute to the church at Alexandria. But this calumny was immediately disproved by Alypius and Macarius, presbyters of the Alexandrian church, who then happened to be at Nicomedia; they having convinced the emperor that these statements to the prejudice of Athanasius were false. Wherefore the emperor by letter severely censured his accusers, but urged Athanasius to come to him. But before he came the Eusebian faction anticipating his arrival, added to their former accusation the charge of another crime of a still more serious nature than the former; charging Athanasius with plotting against his sovereign, and with having sent for treasonable purposes a chest full of gold to one Philumenus. When, however, the emperor had himself investigated this matter at Psamathia, which is in the suburbs of Nicomedia, and had found Athanasius innocent, he dismissed him with honor; and wrote with his own hand to the church at Alexandria to assure them that their bishop had been falsely accused. It would indeed have been both proper and desirable to have passed over in silence the subsequent attacks which the Eusebians made upon Athanasius, lest from these circumstances the Church of Christ should be judged unfavorably of by those who are adverse to its interests. But since having been already committed to writing, they have become known to everybody, I have on that account deemed it necessary to make as cursory allusion to these things as possible, the particulars of which would require a special treatise. Whence the slanderous accusation originated, and the character of those who devised it, I shall now therefore state in brief. Mareotes is a district of Alexandria; there are contained in it very many villages, and an abundant population, with numerous splendid churches; these churches are all under the jurisdiction of the bishop of Alexandria, and are subject to his city as parishes. There was in this region a person named Ischyras, who had been guilty of an act deserving of many deaths; for although he had never been admitted to holy orders, he had the audacity to assume the title of presbyter, and to exercise sacred functions belonging to the priesthood. But having been detected in his sacrilegious career, he made his escape thence and sought refuge in Nicomedia, where he implored the protection of the party of Eusebius; who from their hatred to Athanasius, not only received him as a presbyter, but even promised to confer upon him the dignity of the episcopacy, if he would frame an accusation against Athanasius, listening as a pretext for this to whatever stories Ischyras had invented. For he spread a report that he had suffered dreadfully in consequence of an assault; and that Macarius had rushed furiously toward the altar, had overturned the table, and broken a mystical cup: he added also that he had burnt the sacred books. As a reward for this accusation, the Eusebian faction, as I have said, promised him a bishopric; foreseeing that the charges against Macarius would involve, along with the accused party, Athanasius, under whose orders he would seem to have acted. But this charge they formulated later; before it they devised another full of the bitterest malignity, to which I shall now advert. Having by some means, I know not what, obtained a man's hand; whether they themselves had murdered any one, and cut off his hand, or had severed it from some dead body, God knows and the authors of the deed: but be that as it may, they publicly exposed it as the hand of Arsenius, a Melitian bishop, while they kept the alleged owner of it concealed. This hand, they asserted, had been made use of by Athanasius in the performance of certain magic arts; and therefore it was made the gravest ground of accusation which these calumniators had concerted against him: but as it generally happens, all those who entertained any pique against Athanasius came forward at the same time with a variety of other charges. When the emperor was informed of these proceedings, he wrote to his nephew Dalmatius the censor, who then had his residence at Antioch in Syria, directing him to order the accused parties to be brought before him, and after due investigation, to inflict punishment on such as might be convicted. He also sent there Eusebius and Theognis, that the case might be tried in their presence. When Athanasius knew that he was to be summoned before the censor, he sent into Egypt to make a strict search after Arsenius; and he ascertained indeed that he was secreted there, but was unable to apprehend him, because he often changed his place of concealment. Meanwhile the emperor suppressed the trial which was to have been held before the censor, on the following account. |
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| 41. Theodoret of Cyrus, Ecclesiastical History, 1.27 (4th cent. CE - 5th cent. CE) Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 19 |
| 42. Gregory of Nyssa, Letters, 2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 22 |
| 43. Leo I Pope, Letters, 109, 139 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 27 |
| 44. Leo I Pope, Letters, 109, 139 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 27 |
| 45. Leo I Pope, Letters, 139, 109 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 27 |
| 46. Augustine, Questions On The Heptateuch, q. 3, 7. quest. iudicum (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 222 |
| 47. Itinerarium Hierosolymitanum, Itinerarium Burdigalense, 594-595, 598-599, 592 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 99 |
| 48. Gregory of Nazianzus, Letters, 126, 125 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 132 |
| 49. Gregory of Nazianzus, Letters, 126, 125 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 132 |
| 50. Ammianus Marcellinus, History, 21.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 19 |
| 51. Cyril of Jerusalem, Catechetical Lectures, 1.20, 11.2, 11.29 (4th cent. CE - 4th cent. CE) Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 22 |
| 52. Augustine, Regula Ad Servos Dei, 4-8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 155 |
| 53. Augustine, Rule, 4-8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 155 |
| 54. Marcellinus Comes, Chronicon, s.a. 439 (5th cent. CE - 6th cent. CE) Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 25 |
| 55. Jerome, Commentary On Ezekiel, 1.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •holy land/holy places Found in books: van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 38 |
| 56. Jerome, Letters, 41.2, 49.12-49.13, 51.2, 58.3-58.4, 66.11, 71.1, 71.4, 77.3, 77.8, 101.2, 122.1, 122.4, 126.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 22, 99, 126, 128, 142; van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 38, 152, 155, 175, 180, 212, 222 |
| 57. Jerome, Letters, 41.2, 51.2, 101.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 22, 99, 126, 128, 142 |
| 58. Jerome, Letters, 41.2, 51.2, 101.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 22, 99, 126, 128, 142 |
| 59. John Rufus, Life of Peter The Iberian, 40-42, 44, 49, 71, 43 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 22 |
| 60. Zosimus, New History, 1.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 26 |
| 61. Evagrius Scholasticus, Ecclesiastical History, 1.2, 1.20-1.23 (6th cent. CE - 6th cent. CE) Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 25, 148, 253, 256 |
| 62. Procopius, On Buildings, 1.2-1.9 (6th cent. CE - 6th cent. CE) Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 162, 170 |
| 63. John Malalas, History, 11.2 (6th cent. CE - 6th cent. CE) Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 25 |
| 64. Anon., Avellana Collectio, 131.22 Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 256 |
| 65. Theophanes Confessor, Chron., am 5964, am 5991, am 5920 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 24 |
| 66. Anon., Chronicon Paschale, p. 585 Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 25 |
| 67. Gerontius, Life of Melania, 50-55, 58-59, 56 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 22 |
| 68. Anon., Visio Pauli (501 Paris), 21.7-21.8 Tagged with subjects: •place, holy places Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 211 |
69. Anon., Apocalypse of Abraham, 16 Tagged with subjects: •place, holy places Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150 | 16. And I said to the angel, “Where, thus, have you brought me now? For now I can no longer see, because I am weakened and my spirit is departing from me.”,And he said to me, “Remain with me, do not fear!,He whom you will see going before both of us in a great sound of qedushah is the Eternal One who had loved you, whom himself you will not see.,Let your spirit not weaken from the shouting, since I am with you, strengthening you.” |
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| 70. Epigraphy, Seg, 1.215 Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 17 |
| 71. Anon., Visio Pauli (Coptic), 19.1-19.2, 21.2, 45.4, 55.2, 56.1-56.3, 58.1, 62.2, 64.3 Tagged with subjects: •nan Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 211, 217, 218, 219 |
| 72. Cyril of Scythopolis, Life of Saba, 53-54, 56-57, 30 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 24 |
| 73. Sozomenus, Ecclesiastical History, 1.2, 1.20 Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 18, 142, 143 |
| 74. Anon., 2 Enoch, 22.1-22.6 Tagged with subjects: •place, holy places Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150 |
| 75. Ambrosius, On The Death of Theodosius, 40-46, 48-51, 47 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 23 |
| 76. Jerome, Lives of Famous Men, 54 Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 12 |
| 77. Eucherius, Ep., 1.21.2 Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 99 |
| 78. Cyril of Scythopolis, Life of John The Hesychast, 4 Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 25, 149 |
| 79. Anon., Apocalypse of Zephaniah, 14.1 Tagged with subjects: •place, holy places Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 211 |
| 80. Hebrew Bible, 2 Kings, 26.19 Tagged with subjects: •holy places Found in books: Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 394 |
81. Anon., Ascension of Isaiah, 3.8-3.9, 9.37-9.38 Tagged with subjects: •place, holy places Found in books: Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 150 | 3.8. And Isaiah himself hath said: `I see more than Moses the prophet.' 3.9. But Moses said: `No man can see God and live'; and Isaiah hath said: `I have seen God and behold I live.' |
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| 82. Egeria (Eucheria), Itinerarium, 1.2, 11.2, 11.20, 21.2, 21.20-21.21, 31.2-31.3, 41.2 Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 23, 99, 141, 146 |
| 83. Epigraphy, Ciip, 1.269 Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 282 |
| 84. Epigraphy, Rrmam, 1.2 - 115(4) 128 - 184-185 128, 1.2 - 87(a) 128 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 128 |
| 85. Justinian, Codex Theodosianus, 11.2 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 20, 128, 142 |
| 86. Strategius, Expugnatio Hierosolymae, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21-1.2, 11.2, 21.20 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 283 |
| 87. Justinian, Notitia Urbis Constantinopolitanae, 231, 233, 235, 237, 240-242 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 143 |
| 88. Anon., Canones Conciliorum Oecumenicorum, nic. 7 Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 13 |
| 89. Cyril of Jerusalem, Letter To Constantius, 3, 6-7, 1 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 18 |
| 90. Anon., Life of Alexander The Sleepless, 43 Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 146 |
| 91. Ps. Cyril of Jerusalem, Letter About The Earthquake of Ad, 6 Tagged with subjects: •holy places Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 148 |
| 92. Ps-Sebeos, History, p. 114-115, p. 115, p. 131 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 283 |
| 93. Cyril of Scythopolis, Life of Euthymius, 2, 30, 35, 16 Tagged with subjects: •nan Found in books: Klein and Wienand, City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity (2022) 24 |
