The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

302 results for "prophecy"

1. Septuagint, Psalms, a b c d\n0 10.26 10.26 10 26 \n1 6 6 6 None\n2 . . \n3 2 2 2 None\n4 1 1 1 None\n5 0 0 0 None (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 155

2. Hebrew Bible, Esther, 9.20-9.32 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prophecy, false prophets Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 53

9.21. "לְקַיֵּם עֲלֵיהֶם לִהְיוֹת עֹשִׂים אֵת יוֹם אַרְבָּעָה עָשָׂר לְחֹדֶשׁ אֲדָר וְאֵת יוֹם־חֲמִשָּׁה עָשָׂר בּוֹ בְּכָל־שָׁנָה וְשָׁנָה׃", 9.22. "כַּיָּמִים אֲשֶׁר־נָחוּ בָהֶם הַיְּהוּדִים מֵאוֹיְבֵיהֶם וְהַחֹדֶשׁ אֲשֶׁר נֶהְפַּךְ לָהֶם מִיָּגוֹן לְשִׂמְחָה וּמֵאֵבֶל לְיוֹם טוֹב לַעֲשׂוֹת אוֹתָם יְמֵי מִשְׁתֶּה וְשִׂמְחָה וּמִשְׁלוֹחַ מָנוֹת אִישׁ לְרֵעֵהוּ וּמַתָּנוֹת לָאֶבְיוֹנִים׃", 9.23. "וְקִבֵּל הַיְּהוּדִים אֵת אֲשֶׁר־הֵחֵלּוּ לַעֲשׂוֹת וְאֵת אֲשֶׁר־כָּתַב מָרְדֳּכַי אֲלֵיהֶם׃", 9.24. "כִּי הָמָן בֶּן־הַמְּדָתָא הָאֲגָגִי צֹרֵר כָּל־הַיְּהוּדִים חָשַׁב עַל־הַיְּהוּדִים לְאַבְּדָם וְהִפִּיל פּוּר הוּא הַגּוֹרָל לְהֻמָּם וּלְאַבְּדָם׃", 9.25. "וּבְבֹאָהּ לִפְנֵי הַמֶּלֶךְ אָמַר עִם־הַסֵּפֶר יָשׁוּב מַחֲשַׁבְתּוֹ הָרָעָה אֲשֶׁר־חָשַׁב עַל־הַיְּהוּדִים עַל־רֹאשׁוֹ וְתָלוּ אֹתוֹ וְאֶת־בָּנָיו עַל־הָעֵץ׃", 9.26. "עַל־כֵּן קָרְאוּ לַיָּמִים הָאֵלֶּה פוּרִים עַל־שֵׁם הַפּוּר עַל־כֵּן עַל־כָּל־דִּבְרֵי הָאִגֶּרֶת הַזֹּאת וּמָה־רָאוּ עַל־כָּכָה וּמָה הִגִּיעַ אֲלֵיהֶם׃", 9.27. "קִיְּמוּ וקבל [וְקִבְּלוּ] הַיְּהוּדִים עֲלֵיהֶם וְעַל־זַרְעָם וְעַל כָּל־הַנִּלְוִים עֲלֵיהֶם וְלֹא יַעֲבוֹר לִהְיוֹת עֹשִׂים אֵת שְׁנֵי הַיָּמִים הָאֵלֶּה כִּכְתָבָם וְכִזְמַנָּם בְּכָל־שָׁנָה וְשָׁנָה׃", 9.28. "וְהַיָּמִים הָאֵלֶּה נִזְכָּרִים וְנַעֲשִׂים בְּכָל־דּוֹר וָדוֹר מִשְׁפָּחָה וּמִשְׁפָּחָה מְדִינָה וּמְדִינָה וְעִיר וָעִיר וִימֵי הַפּוּרִים הָאֵלֶּה לֹא יַעַבְרוּ מִתּוֹךְ הַיְּהוּדִים וְזִכְרָם לֹא־יָסוּף מִזַּרְעָם׃", 9.29. "וַתִּכְתֹּב אֶסְתֵּר הַמַּלְכָּה בַת־אֲבִיחַיִל וּמָרְדֳּכַי הַיְּהוּדִי אֶת־כָּל־תֹּקֶף לְקַיֵּם אֵת אִגֶּרֶת הַפּוּרִים הַזֹּאת הַשֵּׁנִית׃", 9.31. "לְקַיֵּם אֵת־יְמֵי הַפֻּרִים הָאֵלֶּה בִּזְמַנֵּיהֶם כַּאֲשֶׁר קִיַּם עֲלֵיהֶם מָרְדֳּכַי הַיְּהוּדִי וְאֶסְתֵּר הַמַּלְכָּה וְכַאֲשֶׁר קִיְּמוּ עַל־נַפְשָׁם וְעַל־זַרְעָם דִּבְרֵי הַצֹּמוֹת וְזַעֲקָתָם׃", 9.32. "וּמַאֲמַר אֶסְתֵּר קִיַּם דִּבְרֵי הַפֻּרִים הָאֵלֶּה וְנִכְתָּב בַּסֵּפֶר׃",

9.20. "And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far,", 9.21. "to enjoin them that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly,", 9.22. "the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day; that they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor.", 9.23. "And the Jews took upon them to do as they had begun, and as Mordecai had written unto them;", 9.24. "because Haman the son of Hammedatha, the Agagite, the enemy of all the Jews, had devised against the Jews to destroy them, and had cast pur, that is, the lot, to discomfit them, and to destroy them;", 9.25. "but when ashe came before the king, he commanded by letters that his wicked device, which he had devised against the Jews, should return upon his own head; and that he and his sons should be hanged on the gallows.", 9.26. "Wherefore they called these days Purim, after the name of pur. Therefore because of all the words of this letter, and of that which they had seen concerning this matter, and that which had come unto them,", 9.27. "the Jews ordained, and took upon them, and upon their seed, and upon all such as joined themselves unto them, so as it should not fail, that they would keep these two days according to the writing thereof, and according to the appointed time thereof, every year;", 9.28. "and that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their seed.", 9.29. "Then Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote down all the acts of power, to confirm this second letter of Purim.", 9.30. "And he sent letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth,", 9.31. "to confirm these days of Purim in their appointed times, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had ordained for themselves and for their seed, the matters of the fastings and their cry.", 9.32. "And the commandment of Esther confirmed these matters of Purim; and it was written in the book.",

3. Hebrew Bible, Proverbs, 1.28, 2.4, 3.13, 4.6, 4.8, 6.26, 6.32-6.35, 7.4, 8.17, 9.1-9.6, 16.32 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 185, 231, 244, 280; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 234

1.28. "אָז יִקְרָאֻנְנִי וְלֹא אֶעֱנֶה יְשַׁחֲרֻנְנִי וְלֹא יִמְצָאֻנְנִי׃", 2.4. "אִם־תְּבַקְשֶׁנָּה כַכָּסֶף וְכַמַּטְמוֹנִים תַּחְפְּשֶׂנָּה׃", 3.13. "אַשְׁרֵי אָדָם מָצָא חָכְמָה וְאָדָם יָפִיק תְּבוּנָה׃", 4.6. "אַל־תַּעַזְבֶהָ וְתִשְׁמְרֶךָּ אֱהָבֶהָ וְתִצְּרֶךָּ׃", 4.8. "סַלְסְלֶהָ וּתְרוֹמְמֶךָּ תְּכַבֵּדְךָ כִּי תְחַבְּקֶנָּה׃", 6.26. "כִּי בְעַד־אִשָּׁה זוֹנָה עַד־כִּכַּר לָחֶם וְאֵשֶׁת אִישׁ נֶפֶשׁ יְקָרָה תָצוּד׃", 6.32. "נֹאֵף אִשָּׁה חֲסַר־לֵב מַשְׁחִית נַפְשׁוֹ הוּא יַעֲשֶׂנָּה׃", 6.33. "נֶגַע־וְקָלוֹן יִמְצָא וְחֶרְפָּתוֹ לֹא תִמָּחֶה׃", 6.34. "כִּי־קִנְאָה חֲמַת־גָּבֶר וְלֹא־יַחְמוֹל בְּיוֹם נָקָם׃", 6.35. "לֹא־יִשָּׂא פְּנֵי כָל־כֹּפֶר וְלֹא־יֹאבֶה כִּי תַרְבֶּה־שֹׁחַד׃", 7.4. "אֱמֹר לַחָכְמָה אֲחֹתִי אָתְּ וּמֹדָע לַבִּינָה תִקְרָא׃", 8.17. "אֲנִי אהביה [אֹהֲבַי] אֵהָב וּמְשַׁחֲרַי יִמְצָאֻנְנִי׃", 9.1. "חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃", 9.1. "תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃", 9.2. "טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ׃", 9.3. "שָׁלְחָה נַעֲרֹתֶיהָ תִקְרָא עַל־גַּפֵּי מְרֹמֵי קָרֶת׃", 9.4. "מִי־פֶתִי יָסֻר הֵנָּה חֲסַר־לֵב אָמְרָה לּוֹ׃", 9.5. "לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי׃", 9.6. "עִזְבוּ פְתָאיִם וִחְיוּ וְאִשְׁרוּ בְּדֶרֶךְ בִּינָה׃", 16.32. "טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמֹשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר׃",

1.28. "Then will they call me, but I will not answer, they will seek me earnestly, but they shall not find me.", 2.4. "If thou seek her as silver, And search for her as for hid treasures;", 3.13. "Happy is the man that findeth wisdom, And the man that obtaineth understanding.", 4.6. "Forsake her not, and she will preserve thee; Love her, and she will keep thee.", 4.8. "Extol her, and she will exalt thee; She will bring thee to honour, when thou dost embrace her.", 6.26. "For on account of a harlot a man is brought to a loaf of bread, But the adulteress hunteth for the precious life.", 6.32. "He that committeth adultery with a woman lacketh understanding; He doeth it that would destroy his own soul.", 6.33. "Wounds and dishonour shall he get, And his reproach shall not be wiped away. .", 6.34. "For jealousy is the rage of a man, And he will not spare in the day of vengeance.", 6.35. "He will not regard any ransom; Neither will he rest content, though thou givest many gifts.", 7.4. "Say unto wisdom: ‘Thou art my sister’, And call understanding thy kinswoman;", 8.17. "I love them that love me, And those that seek me earnestly shall find me.", 9.1. "Wisdom hath builded her house, she hath hewn out her seven pillars;", 9.2. "She hath prepared her meat, she hath mingled her wine; she hath also furnished her table.", 9.3. "She hath sent forth her maidens, she calleth, upon the highest places of the city:", 9.4. "’Whoso is thoughtless, let him turn in hither’; as for him that lacketh understanding, she saith to him:", 9.5. "'Come, eat of my bread, and drink of the wine which I have mingled.", 9.6. "Forsake all thoughtlessness, and live; and walk in the way of understanding.", 16.32. "He that is slow to anger is better than the mighty; And he that ruleth his spirit than he that taketh a city.",

4. Hebrew Bible, Numbers, a b c d\n0 31 31 31 None\n1 6.26 6.26 6 26 \n2 14.33 14.33 14 33 \n3 30 30 30 None\n4 7 7 7 None\n5 24.17 24.17 24 17 \n6 2 2 2 None\n7 . . \n8 1 1 1 None\n9 4 4 4 None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 236

5. Hebrew Bible, Nahum, 3.5, 3.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 237, 238, 241

3.5. "הִנְנִי אֵלַיִךְ נְאֻם יְהוָה צְבָאוֹת וְגִלֵּיתִי שׁוּלַיִךְ עַל־פָּנָיִךְ וְהַרְאֵיתִי גוֹיִם מַעְרֵךְ וּמַמְלָכוֹת קְלוֹנֵךְ׃", 3.13. "הִנֵּה עַמֵּךְ נָשִׁים בְּקִרְבֵּךְ לְאֹיְבַיִךְ פָּתוֹחַ נִפְתְּחוּ שַׁעֲרֵי אַרְצֵךְ אָכְלָה אֵשׁ בְּרִיחָיִך׃",

3.5. "Behold, I am against thee, saith the LORD of hosts, And I will uncover thy skirts upon thy face, And I will shew the nations thy nakedness, And the kingdoms thy shame.", 3.13. "Behold, thy people in the midst of thee are women; The gates of thy land are set wide open unto thine enemies; The fire hath devoured thy bars.",

6. Hebrew Bible, Micah, 2.1-2.4, 4.3-4.4, 4.9-4.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prophets and prophecy •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 233, 238; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 244, 245, 247

2.1. "הוֹי חֹשְׁבֵי־אָוֶן וּפֹעֲלֵי רָע עַל־מִשְׁכְּבוֹתָם בְּאוֹר הַבֹּקֶר יַעֲשׂוּהָ כִּי יֶשׁ־לְאֵל יָדָם׃", 2.1. "קוּמוּ וּלְכוּ כִּי לֹא־זֹאת הַמְּנוּחָה בַּעֲבוּר טָמְאָה תְּחַבֵּל וְחֶבֶל נִמְרָץ׃", 2.2. "וְחָמְדוּ שָׂדוֹת וְגָזָלוּ וּבָתִּים וְנָשָׂאוּ וְעָשְׁקוּ גֶּבֶר וּבֵיתוֹ וְאִישׁ וְנַחֲלָתוֹ׃", 2.3. "לָכֵן כֹּה אָמַר יְהוָה הִנְנִי חֹשֵׁב עַל־הַמִּשְׁפָּחָה הַזֹּאת רָעָה אֲשֶׁר לֹא־תָמִישׁוּ מִשָּׁם צַוְּארֹתֵיכֶם וְלֹא תֵלְכוּ רוֹמָה כִּי עֵת רָעָה הִיא׃", 2.4. "בַּיּוֹם הַהוּא יִשָּׂא עֲלֵיכֶם מָשָׁל וְנָהָה נְהִי נִהְיָה אָמַר שָׁדוֹד נְשַׁדֻּנוּ חֵלֶק עַמִּי יָמִיר אֵיךְ יָמִישׁ לִי לְשׁוֹבֵב שָׂדֵינוּ יְחַלֵּק׃", 4.3. "וְשָׁפַט בֵּין עַמִּים רַבִּים וְהוֹכִיחַ לְגוֹיִם עֲצֻמִים עַד־רָחוֹק וְכִתְּתוּ חַרְבֹתֵיהֶם לְאִתִּים וַחֲנִיתֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשְׂאוּ גּוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּן עוֹד מִלְחָמָה׃", 4.4. "וְיָשְׁבוּ אִישׁ תַּחַת גַּפְנוֹ וְתַחַת תְּאֵנָתוֹ וְאֵין מַחֲרִיד כִּי־פִי יְהוָה צְבָאוֹת דִּבֵּר׃", 4.9. "עַתָּה לָמָּה תָרִיעִי רֵעַ הֲמֶלֶךְ אֵין־בָּךְ אִם־יוֹעֲצֵךְ אָבָד כִּי־הֶחֱזִיקֵךְ חִיל כַּיּוֹלֵדָה׃",

2.1. "Woe to them that devise iniquity And work evil upon their beds! When the morning is light, they execute it, Because it is in the power of their hand.", 2.2. "And they covet fields, and seize them; And houses, and take them away; Thus they oppress a man and his house, Even a man and his heritage.", 2.3. "Therefore thus saith the LORD: Behold, against this family do I devise an evil, From which ye shall not remove your necks, Neither shall ye walk upright; for it shall be an evil time.", 2.4. "In that day shall they take up a parable against you, And lament with a doleful lamentation, and say: ‘We are utterly ruined; He changeth the portion of my people; How doth he remove it from me! Instead of restoring our fields, he divideth them.’", 4.3. "And He shall judge between many peoples, And shall decide concerning mighty nations afar off; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more.", 4.4. "But they shall sit every man under his vine and under his fig-tree; And none shall make them afraid; For the mouth of the LORD of hosts hath spoken.", 4.9. "Now why dost thou cry out aloud? Is there no King in thee, Is thy Counsellor perished, That pangs have taken hold of thee as of a woman in travail?", 4.10. "Be in pain, and labour to bring forth, O daughter of Zion, Like a woman in travail; For now shalt thou go forth out of the city, And shalt dwell in the field, And shalt come even unto Babylon; There shalt thou be rescued; There shall the LORD redeem thee from the hand of thine enemies.",

7. Hebrew Bible, Leviticus, 11.33-11.34, 16.29, 17.7, 18.6-18.18, 20.1, 20.5, 26.16-26.20, 26.25, 26.38 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 229; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 226, 227, 231, 233, 235, 280, 312; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 116

11.33. "וְכָל־כְּלִי־חֶרֶשׂ אֲשֶׁר־יִפֹּל מֵהֶם אֶל־תּוֹכוֹ כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא וְאֹתוֹ תִשְׁבֹּרוּ׃", 11.34. "מִכָּל־הָאֹכֶל אֲשֶׁר יֵאָכֵל אֲשֶׁר יָבוֹא עָלָיו מַיִם יִטְמָא וְכָל־מַשְׁקֶה אֲשֶׁר יִשָּׁתֶה בְּכָל־כְּלִי יִטְמָא׃", 16.29. "וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת־נַפְשֹׁתֵיכֶם וְכָל־מְלָאכָה לֹא תַעֲשׂוּ הָאֶזְרָח וְהַגֵּר הַגָּר בְּתוֹכְכֶם׃", 17.7. "וְלֹא־יִזְבְּחוּ עוֹד אֶת־זִבְחֵיהֶם לַשְּׂעִירִם אֲשֶׁר הֵם זֹנִים אַחֲרֵיהֶם חֻקַּת עוֹלָם תִּהְיֶה־זֹּאת לָהֶם לְדֹרֹתָם׃", 18.6. "אִישׁ אִישׁ אֶל־כָּל־שְׁאֵר בְּשָׂרוֹ לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה אֲנִי יְהוָה׃", 18.7. "עֶרְוַת אָבִיךָ וְעֶרְוַת אִמְּךָ לֹא תְגַלֵּה אִמְּךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃", 18.8. "עֶרְוַת אֵשֶׁת־אָבִיךָ לֹא תְגַלֵּה עֶרְוַת אָבִיךָ הִוא׃", 18.9. "עֶרְוַת אֲחוֹתְךָ בַת־אָבִיךָ אוֹ בַת־אִמֶּךָ מוֹלֶדֶת בַּיִת אוֹ מוֹלֶדֶת חוּץ לֹא תְגַלֶּה עֶרְוָתָן׃", 18.11. "עֶרְוַת בַּת־אֵשֶׁת אָבִיךָ מוֹלֶדֶת אָבִיךָ אֲחוֹתְךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃", 18.12. "עֶרְוַת אֲחוֹת־אָבִיךָ לֹא תְגַלֵּה שְׁאֵר אָבִיךָ הִוא׃", 18.13. "עֶרְוַת אֲחוֹת־אִמְּךָ לֹא תְגַלֵּה כִּי־שְׁאֵר אִמְּךָ הִוא׃", 18.14. "עֶרְוַת אֲחִי־אָבִיךָ לֹא תְגַלֵּה אֶל־אִשְׁתּוֹ לֹא תִקְרָב דֹּדָתְךָ הִוא׃", 18.15. "עֶרְוַת כַּלָּתְךָ לֹא תְגַלֵּה אֵשֶׁת בִּנְךָ הִוא לֹא תְגַלֶּה עֶרְוָתָהּ׃", 18.16. "עֶרְוַת אֵשֶׁת־אָחִיךָ לֹא תְגַלֵּה עֶרְוַת אָחִיךָ הִוא׃", 18.17. "עֶרְוַת אִשָּׁה וּבִתָּהּ לֹא תְגַלֵּה אֶת־בַּת־בְּנָהּ וְאֶת־בַּת־בִּתָּהּ לֹא תִקַּח לְגַלּוֹת עֶרְוָתָהּ שַׁאֲרָה הֵנָּה זִמָּה הִוא", 18.18. "וְאִשָּׁה אֶל־אֲחֹתָהּ לֹא תִקָּח לִצְרֹר לְגַלּוֹת עֶרְוָתָהּ עָלֶיהָ בְּחַיֶּיהָ׃", 20.1. "וְאִישׁ אֲשֶׁר יִנְאַף אֶת־אֵשֶׁת אִישׁ אֲשֶׁר יִנְאַף אֶת־אֵשֶׁת רֵעֵהוּ מוֹת־יוּמַת הַנֹּאֵף וְהַנֹּאָפֶת׃", 20.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 20.5. "וְשַׂמְתִּי אֲנִי אֶת־פָּנַי בָּאִישׁ הַהוּא וּבְמִשְׁפַּחְתּוֹ וְהִכְרַתִּי אֹתוֹ וְאֵת כָּל־הַזֹּנִים אַחֲרָיו לִזְנוֹת אַחֲרֵי הַמֹּלֶךְ מִקֶּרֶב עַמָּם׃", 26.16. "אַף־אֲנִי אֶעֱשֶׂה־זֹּאת לָכֶם וְהִפְקַדְתִּי עֲלֵיכֶם בֶּהָלָה אֶת־הַשַּׁחֶפֶת וְאֶת־הַקַּדַּחַת מְכַלּוֹת עֵינַיִם וּמְדִיבֹת נָפֶשׁ וּזְרַעְתֶּם לָרִיק זַרְעֲכֶם וַאֲכָלֻהוּ אֹיְבֵיכֶם׃", 26.17. "וְנָתַתִּי פָנַי בָּכֶם וְנִגַּפְתֶּם לִפְנֵי אֹיְבֵיכֶם וְרָדוּ בָכֶם שֹׂנְאֵיכֶם וְנַסְתֶּם וְאֵין־רֹדֵף אֶתְכֶם׃", 26.18. "וְאִם־עַד־אֵלֶּה לֹא תִשְׁמְעוּ לִי וְיָסַפְתִּי לְיַסְּרָה אֶתְכֶם שֶׁבַע עַל־חַטֹּאתֵיכֶם׃", 26.19. "וְשָׁבַרְתִּי אֶת־גְּאוֹן עֻזְּכֶם וְנָתַתִּי אֶת־שְׁמֵיכֶם כַּבַּרְזֶל וְאֶת־אַרְצְכֶם כַּנְּחֻשָׁה׃", 26.25. "וְהֵבֵאתִי עֲלֵיכֶם חֶרֶב נֹקֶמֶת נְקַם־בְּרִית וְנֶאֱסַפְתֶּם אֶל־עָרֵיכֶם וְשִׁלַּחְתִּי דֶבֶר בְּתוֹכְכֶם וְנִתַּתֶּם בְּיַד־אוֹיֵב׃", 26.38. "וַאֲבַדְתֶּם בַּגּוֹיִם וְאָכְלָה אֶתְכֶם אֶרֶץ אֹיְבֵיכֶם׃",

11.33. "And every earthen vessel whereinto any of them falleth, whatsoever is in it shall be unclean, and it ye shall break.", 11.34. "All food therein which may be eaten, that on which water cometh, shall be unclean; and all drink in every such vessel that may be drunk shall be unclean.", 16.29. "And it shall be a statute for ever unto you: in the seventh month, on the tenth day of the month, ye shall afflict your souls, and shall do no manner of work, the home-born, or the stranger that sojourneth among you.", 17.7. "And they shall no more sacrifice their sacrifices unto the satyrs, after whom they go astray. This shall be a statute for ever unto them throughout their generations. .", 18.6. "None of you shall approach to any that is near of kin to him, to uncover their nakedness. I am the LORD.", 18.7. "The nakedness of thy father, and the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness.", 18.8. "The nakedness of thy father’s wife shalt thou not uncover: it is thy father’s nakedness.", 18.9. "The nakedness of thy sister, the daughter of thy father, or the daughter of thy mother, whether born at home, or born abroad, even their nakedness thou shalt not uncover. .", 18.10. "The nakedness of thy son’s daughter, or of thy daughter’s daughter, even their nakedness thou shalt not uncover; for theirs is thine own nakedness.", 18.11. "The nakedness of thy father’s wife’s daughter, begotten of thy father, she is thy sister, thou shalt not uncover her nakedness.", 18.12. "Thou shalt not uncover the nakedness of thy father’s sister: she is thy father’s near kinswoman.", 18.13. "Thou shalt not uncover the nakedness of thy mother’s sister; for she is thy mother’s near kinswoman.", 18.14. "Thou shalt not uncover the nakedness of thy fathers brother, thou shalt not approach to his wife: she is thine aunt.", 18.15. "Thou shalt not uncover the nakedness of thy daughter-in-law: she is thy son’wife; thou shalt not uncover her nakedness.", 18.16. "Thou shalt not uncover the nakedness of thy brother’s wife: it is thy brother’s nakedness.", 18.17. "Thou shalt not uncover the nakedness of a woman and her daughter; thou shalt not take her son’s daughter, or her daughter’s daughter, to uncover her nakedness: they are near kinswomen; it is lewdness.", 18.18. "And thou shalt not take a woman to her sister, to be a rival to her, to uncover her nakedness, beside the other in her lifetime.", 20.1. "And the LORD spoke unto Moses, saying:", 20.5. "then I will set My face against that man, and against his family, and will cut him off, and all that go astray after him, to go astray after Molech, from among their people.", 26.16. "I also will do this unto you: I will appoint terror over you, even consumption and fever, that shall make the eyes to fail, and the soul to languish; and ye shall sow your seed in vain, for your enemies shall eat it.", 26.17. "And I will set My face against you, and ye shall be smitten before your enemies; they that hate you shall rule over you; and ye shall flee when none pursueth you.", 26.18. "And if ye will not yet for these things hearken unto Me, then I will chastise you seven times more for your sins.", 26.19. "And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass.", 26.20. "And your strength shall be spent in vain; for your land shall not yield her produce, neither shall the trees of the land yield their fruit.", 26.25. "And I will bring a sword upon you, that shall execute the vengeance of the covet; and ye shall be gathered together within your cities; and I will send the pestilence among you; and ye shall be delivered into the hand of the enemy.", 26.38. "And ye shall perish among the nations, and the land of your enemies shall eat you up.",

8. Hebrew Bible, Job, 10.8-10.9, 17.6, 42.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prophets and prophecy •prophets and prophecy, isaiah •prophets and prophecy, jeremiah •prophecy, prophets, prophetic books •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 197; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 223; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 106

10.8. "יָדֶיךָ עִצְּבוּנִי וַיַּעֲשׂוּנִי יַחַד סָבִיב וַתְּבַלְּעֵנִי׃", 10.9. "זְכָר־נָא כִּי־כַחֹמֶר עֲשִׂיתָנִי וְאֶל־עָפָר תְּשִׁיבֵנִי׃", 17.6. "וְהִצִּגַנִי לִמְשֹׁל עַמִּים וְתֹפֶת לְפָנִים אֶהְיֶה׃", 42.14. "וַיִּקְרָא שֵׁם־הָאַחַת יְמִימָה וְשֵׁם הַשֵּׁנִית קְצִיעָה וְשֵׁם הַשְּׁלִישִׁית קֶרֶן הַפּוּךְ׃",

10.8. "Thy hands have framed me and fashioned me Together round about; yet Thou dost destroy me!", 10.9. "Remember, I beseech Thee, that Thou hast fashioned me as clay; And wilt Thou bring me into dust again?", 17.6. "He hath made me also a byword of the people; And I am become one in whose face they spit.", 42.14. "And he called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch.",

9. Hebrew Bible, Hosea, 1.2, 2.1, 2.4-2.25, 4.14, 6.2, 8.7, 8.9, 10.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 176; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 183, 185, 219, 221, 225, 228, 229, 233, 235, 240, 244, 283, 284, 312, 313

1.2. "תְּחִלַּת דִּבֶּר־יְהוָה בְּהוֹשֵׁעַ וַיֹּאמֶר יְהוָה אֶל־הוֹשֵׁעַ לֵךְ קַח־לְךָ אֵשֶׁת זְנוּנִים וְיַלְדֵי זְנוּנִים כִּי־זָנֹה תִזְנֶה הָאָרֶץ מֵאַחֲרֵי יְהוָה׃", 2.1. "וְהָיָה מִסְפַּר בְּנֵי־יִשְׂרָאֵל כְּחוֹל הַיָּם אֲשֶׁר לֹא־יִמַּד וְלֹא יִסָּפֵר וְהָיָה בִּמְקוֹם אֲשֶׁר־יֵאָמֵר לָהֶם לֹא־עַמִּי אַתֶּם יֵאָמֵר לָהֶם בְּנֵי אֵל־חָי׃", 2.1. "וְהִיא לֹא יָדְעָה כִּי אָנֹכִי נָתַתִּי לָהּ הַדָּגָן וְהַתִּירוֹשׁ וְהַיִּצְהָר וְכֶסֶף הִרְבֵּיתִי לָהּ וְזָהָב עָשׂוּ לַבָּעַל׃", 2.4. "רִיבוּ בְאִמְּכֶם רִיבוּ כִּי־הִיא לֹא אִשְׁתִּי וְאָנֹכִי לֹא אִישָׁהּ וְתָסֵר זְנוּנֶיהָ מִפָּנֶיה וְנַאֲפוּפֶיהָ מִבֵּין שָׁדֶיהָ׃", 2.5. "פֶּן־אַפְשִׁיטֶנָּה עֲרֻמָּה וְהִצַּגְתִּיהָ כְּיוֹם הִוָּלְדָהּ וְשַׂמְתִּיהָ כַמִּדְבָּר וְשַׁתִּהָ כְּאֶרֶץ צִיָּה וַהֲמִתִּיהָ בַּצָּמָא׃", 2.6. "וְאֶת־בָּנֶיהָ לֹא אֲרַחֵם כִּי־בְנֵי זְנוּנִים הֵמָּה׃", 2.7. "כִּי זָנְתָה אִמָּם הֹבִישָׁה הוֹרָתָם כִּי אָמְרָה אֵלְכָה אַחֲרֵי מְאַהֲבַי נֹתְנֵי לַחְמִי וּמֵימַי צַמְרִי וּפִשְׁתִּי שַׁמְנִי וְשִׁקּוּיָי׃", 2.8. "לָכֵן הִנְנִי־שָׂךְ אֶת־דַּרְכֵּךְ בַּסִּירִים וְגָדַרְתִּי אֶת־גְּדֵרָהּ וּנְתִיבוֹתֶיהָ לֹא תִמְצָא׃", 2.9. "וְרִדְּפָה אֶת־מְאַהֲבֶיהָ וְלֹא־תַשִּׂיג אֹתָם וּבִקְשָׁתַם וְלֹא תִמְצָא וְאָמְרָה אֵלְכָה וְאָשׁוּבָה אֶל־אִישִׁי הָרִאשׁוֹן כִּי טוֹב לִי אָז מֵעָתָּה׃", 2.11. "לָכֵן אָשׁוּב וְלָקַחְתִּי דְגָנִי בְּעִתּוֹ וְתִירוֹשִׁי בְּמוֹעֲדוֹ וְהִצַּלְתִּי צַמְרִי וּפִשְׁתִּי לְכַסּוֹת אֶת־עֶרְוָתָהּ׃", 2.12. "וְעַתָּה אֲגַלֶּה אֶת־נַבְלֻתָהּ לְעֵינֵי מְאַהֲבֶיהָ וְאִישׁ לֹא־יַצִּילֶנָּה מִיָּדִי׃", 2.13. "וְהִשְׁבַּתִּי כָּל־מְשׂוֹשָׂהּ חַגָּהּ חָדְשָׁהּ וְשַׁבַּתָּהּ וְכֹל מוֹעֲדָהּ׃", 2.14. "וַהֲשִׁמֹּתִי גַּפְנָהּ וּתְאֵנָתָהּ אֲשֶׁר אָמְרָה אֶתְנָה הֵמָּה לִי אֲשֶׁר נָתְנוּ־לִי מְאַהֲבָי וְשַׂמְתִּים לְיַעַר וַאֲכָלָתַם חַיַּת הַשָּׂדֶה׃", 2.15. "וּפָקַדְתִּי עָלֶיהָ אֶת־יְמֵי הַבְּעָלִים אֲשֶׁר תַּקְטִיר לָהֶם וַתַּעַד נִזְמָהּ וְחֶלְיָתָהּ וַתֵּלֶךְ אַחֲרֵי מְאַהֲבֶיהָ וְאֹתִי שָׁכְחָה נְאֻם־יְהוָה׃", 2.16. "לָכֵן הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר וְדִבַּרְתִּי עַל לִבָּהּ׃", 2.17. "וְנָתַתִּי לָהּ אֶת־כְּרָמֶיהָ מִשָּׁם וְאֶת־עֵמֶק עָכוֹר לְפֶתַח תִּקְוָה וְעָנְתָה שָּׁמָּה כִּימֵי נְעוּרֶיהָ וִּכְיוֹם עֲלֹתָהּ מֵאֶרֶץ־מִצְרָיִם׃", 2.18. "וְהָיָה בַיּוֹם־הַהוּא נְאֻם־יְהוָה תִּקְרְאִי אִישִׁי וְלֹא־תִקְרְאִי־לִי עוֹד בַּעְלִי׃", 2.19. "וַהֲסִרֹתִי אֶת־שְׁמוֹת הַבְּעָלִים מִפִּיהָ וְלֹא־יִזָּכְרוּ עוֹד בִּשְׁמָם׃", 2.21. "וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד וּבְרַחֲמִים׃", 2.22. "וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה וְיָדַעַתְּ אֶת־יְהוָה׃", 2.23. "וְהָיָה בַּיּוֹם הַהוּא אֶעֱנֶה נְאֻם־יְהוָה אֶעֱנֶה אֶת־הַשָּׁמָיִם וְהֵם יַעֲנוּ אֶת־הָאָרֶץ׃", 2.24. "וְהָאָרֶץ תַּעֲנֶה אֶת־הַדָּגָן וְאֶת־הַתִּירוֹשׁ וְאֶת־הַיִּצְהָר וְהֵם יַעֲנוּ אֶת־יִזְרְעֶאל׃", 2.25. "וּזְרַעְתִּיהָ לִּי בָּאָרֶץ וְרִחַמְתִּי אֶת־לֹא רֻחָמָה וְאָמַרְתִּי לְלֹא־עַמִּי עַמִּי־אַתָּה וְהוּא יֹאמַר אֱלֹהָי׃", 4.14. "לֹא־אֶפְקוֹד עַל־בְּנוֹתֵיכֶם כִּי תִזְנֶינָה וְעַל־כַּלּוֹתֵיכֶם כִּי תְנָאַפְנָה כִּי־הֵם עִם־הַזֹּנוֹת יְפָרֵדוּ וְעִם־הַקְּדֵשׁוֹת יְזַבֵּחוּ וְעָם לֹא־יָבִין יִלָּבֵט׃", 6.2. "יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו׃", 8.7. "כִּי רוּחַ יִזְרָעוּ וְסוּפָתָה יִקְצֹרוּ קָמָה אֵין־לוֹ צֶמַח בְּלִי יַעֲשֶׂה־קֶּמַח אוּלַי יַעֲשֶׂה זָרִים יִבְלָעֻהוּ׃", 8.9. "כִּי־הֵמָּה עָלוּ אַשּׁוּר פֶּרֶא בּוֹדֵד לוֹ אֶפְרַיִם הִתְנוּ אֲהָבִים", 10.1. "גֶּפֶן בּוֹקֵק יִשְׂרָאֵל פְּרִי יְשַׁוֶּה־לּוֹ כְּרֹב לְפִרְיוֹ הִרְבָּה לַמִּזְבְּחוֹת כְּטוֹב לְאַרְצוֹ הֵיטִיבוּ מַצֵּבוֹת׃", 10.1. "בְּאַוָּתִי וְאֶסֳּרֵם וְאֻסְּפוּ עֲלֵיהֶם עַמִּים בְּאָסְרָם לִשְׁתֵּי עינתם [עוֹנֹתָם׃]",

1.2. "When the LORD spoke at first with Hosea, the LORD said unto Hosea: ‘Go, take unto thee a wife of harlotry and children of harlotry; for the land doth commit great harlotry, departing from the LORD.’", 2.1. "Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass that, instead of that which was said unto them: ‘Ye are not My people’, it shall be said unto them: ‘Ye are the children of the living God.’", 2.4. "Plead with your mother, plead; For she is not My wife, neither am I her husband; And let her put away her harlotries from her face, And her adulteries from between her breasts;", 2.5. "Lest I strip her naked, And set her as in the day that she was born, And make her as a wilderness, And set her like a dry land, And slay her with thirst.", 2.6. "And I will not have compassion upon her children; For they are children of harlotry.", 2.7. "For their mother hath played the harlot, She that conceived them hath done shamefully; For she said: ‘I will go after my lovers, That give me my bread and my water, My wool and my flax, mine oil and my drink.’", 2.8. "Therefore, behold, I will hedge up thy way with thorns, And I will make a wall against her, That she shall not find her paths.", 2.9. "And she shall run after her lovers, but she shall not overtake them, And she shall seek them, but shall not find them; Then shall she say: ‘I will go and return to my first husband; For then was it better with me than now.’", 2.10. "For she did not know that it was I that gave her The corn, and the wine, and the oil, And multiplied unto her silver and gold, Which they used for Baal.", 2.11. "Therefore will I take back My corn in the time thereof, And My wine in the season thereof, And will snatch away My wool and My flax Given to cover her nakedness.", 2.12. "And now will I uncover her shame in the sight of her lovers, And none shall deliver her out of My hand.", 2.13. "I will also cause all her mirth to cease, Her feasts, her new moons, and her sabbaths, And all her appointed seasons.", 2.14. "And I will lay waste her vines and her fig-trees, Whereof she hath said: ‘These are my hire That my lovers have given me’; And I will make them a forest, And the beasts of the field shall eat them.", 2.15. "And I will visit upon her the days of the Baalim, Wherein she offered unto them, And decked herself with her ear-rings and her jewels, And went after her lovers, And forgot Me, saith the LORD.", 2.16. "Therefore, behold, I will allure her, And bring her into the wilderness, And speak tenderly unto her.", 2.17. "And I will give her her vineyards from thence, And the valley of Achor for a door of hope; And she shall respond there, as in the days of her youth, And as in the day when she came up out of the land of Egypt.", 2.18. "And it shall be at that day, saith the LORD, That thou shalt call Me Ishi, And shalt call Me no more Baali.", 2.19. "For I will take away the names of the Baalim out of her mouth, And they shall no more be mentioned by their name.", 2.20. "And in that day will I make a covet for them With the beasts of the field, and with the fowls of heaven, And with the creeping things of the ground; And I will break the bow and the sword and the battle out of the land, And will make them to lie down safely.", 2.21. "And I will betroth thee unto Me for ever; Yea, I will betroth thee unto Me in righteousness, and in justice, And in lovingkindness, and in compassion.", 2.22. "And I will betroth thee unto Me in faithfulness; And thou shalt know the LORD.", 2.23. "And it shall come to pass in that day, I will respond, saith the LORD, I will respond to the heavens, And they shall respond to the earth;", 2.24. "And the earth shall respond to the corn, and the wine, and the oil; And they shall respond to Jezreel.", 2.25. "And I will sow her unto Me in the land; And I will have compassion upon her that had not obtained compassion; And I will say to them that were not My people: ‘Thou art My people’; And they shall say: ‘Thou art my God.’", 4.14. "I will not punish your daughters when they commit harlotry, Nor your daughters-in-law when they commit adultery; For they themselves consort with lewd women, And they sacrifice with harlots; And the people that is without understanding is distraught.", 6.2. "After two days will He revive us, On the third day He will raise us up, that we may live in His presence.", 8.7. "For they sow the wind, and they shall reap the whirlwind; it hath no stalk, the bud that shall yield no meal; if so be it yield, strangers shall swallow it up.", 8.9. "For they are gone up to Assyria, like a wild ass alone by himself; Ephraim hath hired lovers.", 10.1. "Israel was a luxuriant vine, Which put forth fruit freely: As his fruit increased, He increased his altars; The more goodly his land was, The more goodly were his pillars.",

10. Hebrew Bible, Psalms, 8.7, 40.4, 48.7, 80.9-80.16, 82.6, 89.26, 96.1, 98.1, 144.9, 149.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prophecy, prophets, prophetic books •prophecy, false prophets •prophets and priests at rome, prophecy as a priestly function Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 172; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 1; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 225, 238, 377

8.7. "תַּמְשִׁילֵהוּ בְּמַעֲשֵׂי יָדֶיךָ כֹּל שַׁתָּה תַחַת־רַגְלָיו׃", 40.4. "וַיִּתֵּן בְּפִי שִׁיר חָדָשׁ תְּהִלָּה לֵאלֹהֵינוּ יִרְאוּ רַבִּים וְיִירָאוּ וְיִבְטְחוּ בַּיהוָה׃", 48.7. "רְעָדָה אֲחָזָתַם שָׁם חִיל כַּיּוֹלֵדָה׃", 80.9. "גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ׃", 80.11. "כָּסּוּ הָרִים צִלָּהּ וַעֲנָפֶיהָ אַרְזֵי־אֵל׃", 80.12. "תְּשַׁלַּח קְצִירֶהָ עַד־יָם וְאֶל־נָהָר יוֹנְקוֹתֶיהָ׃", 80.13. "לָמָּה פָּרַצְתָּ גְדֵרֶיהָ וְאָרוּהָ כָּל־עֹבְרֵי דָרֶךְ׃", 80.14. "יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר וְזִיז שָׂדַי יִרְעֶנָּה׃", 80.15. "אֱלֹהִים צְבָאוֹת שׁוּב־נָא הַבֵּט מִשָּׁמַיִם וּרְאֵה וּפְקֹד גֶּפֶן זֹאת׃", 80.16. "וְכַנָּה אֲשֶׁר־נָטְעָה יְמִינֶךָ וְעַל־בֵּן אִמַּצְתָּה לָּךְ׃", 82.6. "אֲ‍נִי־אָמַרְתִּי אֱלֹהִים אַתֶּם וּבְנֵי עֶלְיוֹן כֻּלְּכֶם׃", 89.26. "וְשַׂמְתִּי בַיָּם יָדוֹ וּבַנְּהָרוֹת יְמִינוֹ׃", 96.1. "אִמְרוּ בַגּוֹיִם יְהוָה מָלָךְ אַף־תִּכּוֹן תֵּבֵל בַּל־תִּמּוֹט יָדִין עַמִּים בְּמֵישָׁרִים׃", 96.1. "שִׁירוּ לַיהוָה שִׁיר חָדָשׁ שִׁירוּ לַיהוָה כָּל־הָאָרֶץ׃", 98.1. "מִזְמוֹר שִׁירוּ לַיהוָה שִׁיר חָדָשׁ כִּי־נִפְלָאוֹת עָשָׂה הוֹשִׁיעָה־לּוֹ יְמִינוֹ וּזְרוֹעַ קָדְשׁוֹ׃", 144.9. "אֱ‍לֹהִים שִׁיר חָדָשׁ אָשִׁירָה לָּךְ בְּנֵבֶל עָשׂוֹר אֲזַמְּרָה־לָּךְ׃", 149.1. "הַלְלוּ יָהּ שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ בִּקְהַל חֲסִידִים׃",

8.7. "Thou hast made him to have dominion over the works of Thy hands; Thou hast put all things under His feet:", 40.4. "And He hath put a new song in my mouth, even praise unto our God; many shall see, and fear, and shall trust in the LORD.", 48.7. "Trembling took hold of them there, Pangs, as of a woman in travail.", 80.9. "Thou didst pluck up a vine out of Egypt; Thou didst drive out the nations, and didst plant it.", 80.10. "Thou didst clear a place before it, And it took deep root, and filled the land.", 80.11. "The mountains were covered with the shadow of it, And the mighty cedars with the boughs thereof.", 80.12. "She sent out her branches unto the sea, And her shoots unto the River.", 80.13. "Why hast Thou broken down her fences, So that all they that pass by the way do pluck her?", 80.14. "The boar out of the wood doth ravage it, That which moveth in the field feedeth on it.", 80.15. "O God of hosts, return, we beseech Thee; Look from heaven, and behold, and be mindful of this vine,", 80.16. "And of the stock which Thy right hand hath planted, And the branch that Thou madest strong for Thyself. .", 82.6. "I said: Ye are godlike beings, and all of you sons of the Most High.", 89.26. "I will set his hand also on the sea, And his right hand on the rivers.", 96.1. "O sing unto the LORD a new song; Sing unto the LORD, all the earth.", 98.1. "A Psalm. O sing unto the LORD a new song; For He hath done marvellous things; His right hand, and His holy arm, hath wrought salvation for Him.", 144.9. "O God, I will sing a new song unto Thee, Upon a psaltery of ten strings will I sing praises unto Thee;", 149.1. "Hallelujah. Sing unto the LORD a new song, And His praise in the assembly of the saints.",

11. Hebrew Bible, Exodus, a b c d\n0 12.26 12.26 12 26 \n1 19.1 19.1 19 1 \n2 20.2 20.2 20 2 \n3 20.19 20.19 20 19 \n4 20.17 20.17 20 17 \n5 34.16 34.16 34 16 \n6 19.15 19.15 19 15 \n7 35.3 35.3 35 3 \n8 0 0 0 None\n9 2 2 2 None\n10 . . \n11 19 19 19 None\n12 9 9 9 None\n13 1 1 1 None\n14 - None\n15 20 20 20 None\n16 3 3 3 None\n17 21.1 21.1 21 1 \n18 5 5 5 None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 208

12.26. "וְהָיָה כִּי־יֹאמְרוּ אֲלֵיכֶם בְּנֵיכֶם מָה הָעֲבֹדָה הַזֹּאת לָכֶם׃",

12.26. "And it shall come to pass, when your children shall say unto you: What mean ye by this service?",

12. Hebrew Bible, Genesis, 1.27, 2.7, 3.16, 4.5, 6.1-6.4, 30.1-30.24, 38.15-38.18, 50.16-50.17 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 227, 231, 243, 280, 386; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 193, 202; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 106, 149

1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 2.7. "וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃", 3.16. "אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃", 4.5. "וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו׃", 6.1. "וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃", 6.1. "וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃", 6.2. "וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃", 6.2. "מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃", 6.3. "וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃", 6.4. "הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃", 30.1. "וַתֵּרֶא רָחֵל כִּי לֹא יָלְדָה לְיַעֲקֹב וַתְּקַנֵּא רָחֵל בַּאֲחֹתָהּ וַתֹּאמֶר אֶל־יַעֲקֹב הָבָה־לִּי בָנִים וְאִם־אַיִן מֵתָה אָנֹכִי׃", 30.1. "וַתֵּלֶד זִלְפָּה שִׁפְחַת לֵאָה לְיַעֲקֹב בֵּן׃", 30.2. "וַיִּחַר־אַף יַעֲקֹב בְּרָחֵל וַיֹּאמֶר הֲתַחַת אֱלֹהִים אָנֹכִי אֲשֶׁר־מָנַע מִמֵּךְ פְּרִי־בָטֶן׃", 30.2. "וַתֹּאמֶר לֵאָה זְבָדַנִי אֱלֹהִים אֹתִי זֵבֶד טוֹב הַפַּעַם יִזְבְּלֵנִי אִישִׁי כִּי־יָלַדְתִּי לוֹ שִׁשָּׁה בָנִים וַתִּקְרָא אֶת־שְׁמוֹ זְבֻלוּן׃", 30.3. "וַתֹּאמֶר הִנֵּה אֲמָתִי בִלְהָה בֹּא אֵלֶיהָ וְתֵלֵד עַל־בִּרְכַּי וְאִבָּנֶה גַם־אָנֹכִי מִמֶּנָּה׃", 30.3. "כִּי מְעַט אֲשֶׁר־הָיָה לְךָ לְפָנַי וַיִּפְרֹץ לָרֹב וַיְבָרֶךְ יְהוָה אֹתְךָ לְרַגְלִי וְעַתָּה מָתַי אֶעֱשֶׂה גַם־אָנֹכִי לְבֵיתִי׃", 30.4. "וַתִּתֶּן־לוֹ אֶת־בִּלְהָה שִׁפְחָתָהּ לְאִשָּׁה וַיָּבֹא אֵלֶיהָ יַעֲקֹב׃", 30.4. "וְהַכְּשָׂבִים הִפְרִיד יַעֲקֹב וַיִּתֵּן פְּנֵי הַצֹּאן אֶל־עָקֹד וְכָל־חוּם בְּצֹאן לָבָן וַיָּשֶׁת־לוֹ עֲדָרִים לְבַדּוֹ וְלֹא שָׁתָם עַל־צֹאן לָבָן׃", 30.5. "וַתַּהַר בִּלְהָה וַתֵּלֶד לְיַעֲקֹב בֵּן׃", 30.6. "וַתֹּאמֶר רָחֵל דָּנַנִּי אֱלֹהִים וְגַם שָׁמַע בְּקֹלִי וַיִּתֶּן־לִי בֵּן עַל־כֵּן קָרְאָה שְׁמוֹ דָּן׃", 30.7. "וַתַּהַר עוֹד וַתֵּלֶד בִּלְהָה שִׁפְחַת רָחֵל בֵּן שֵׁנִי לְיַעֲקֹב׃", 30.8. "וַתֹּאמֶר רָחֵל נַפְתּוּלֵי אֱלֹהִים נִפְתַּלְתִּי עִם־אֲחֹתִי גַּם־יָכֹלְתִּי וַתִּקְרָא שְׁמוֹ נַפְתָּלִי׃", 30.9. "וַתֵּרֶא לֵאָה כִּי עָמְדָה מִלֶּדֶת וַתִּקַּח אֶת־זִלְפָּה שִׁפְחָתָהּ וַתִּתֵּן אֹתָהּ לְיַעֲקֹב לְאִשָּׁה׃", 30.11. "וַתֹּאמֶר לֵאָה בגד [בָּא] [גָד] וַתִּקְרָא אֶת־שְׁמוֹ גָּד׃", 30.12. "וַתֵּלֶד זִלְפָּה שִׁפְחַת לֵאָה בֵּן שֵׁנִי לְיַעֲקֹב׃", 30.13. "וַתֹּאמֶר לֵאָה בְּאָשְׁרִי כִּי אִשְּׁרוּנִי בָּנוֹת וַתִּקְרָא אֶת־שְׁמוֹ אָשֵׁר׃", 30.14. "וַיֵּלֶךְ רְאוּבֵן בִּימֵי קְצִיר־חִטִּים וַיִּמְצָא דוּדָאִים בַּשָּׂדֶה וַיָּבֵא אֹתָם אֶל־לֵאָה אִמּוֹ וַתֹּאמֶר רָחֵל אֶל־לֵאָה תְּנִי־נָא לִי מִדּוּדָאֵי בְּנֵךְ׃", 30.15. "וַתֹּאמֶר לָהּ הַמְעַט קַחְתֵּךְ אֶת־אִישִׁי וְלָקַחַת גַּם אֶת־דּוּדָאֵי בְּנִי וַתֹּאמֶר רָחֵל לָכֵן יִשְׁכַּב עִמָּךְ הַלַּיְלָה תַּחַת דּוּדָאֵי בְנֵךְ׃", 30.16. "וַיָּבֹא יַעֲקֹב מִן־הַשָּׂדֶה בָּעֶרֶב וַתֵּצֵא לֵאָה לִקְרָאתוֹ וַתֹּאמֶר אֵלַי תָּבוֹא כִּי שָׂכֹר שְׂכַרְתִּיךָ בְּדוּדָאֵי בְּנִי וַיִּשְׁכַּב עִמָּהּ בַּלַּיְלָה הוּא׃", 30.17. "וַיִּשְׁמַע אֱלֹהִים אֶל־לֵאָה וַתַּהַר וַתֵּלֶד לְיַעֲקֹב בֵּן חֲמִישִׁי׃", 30.18. "וַתֹּאמֶר לֵאָה נָתַן אֱלֹהִים שְׂכָרִי אֲשֶׁר־נָתַתִּי שִׁפְחָתִי לְאִישִׁי וַתִּקְרָא שְׁמוֹ יִשָּׂשכָר׃", 30.19. "וַתַּהַר עוֹד לֵאָה וַתֵּלֶד בֵּן־שִׁשִּׁי לְּיַעֲקֹב׃", 30.21. "וְאַחַר יָלְדָה בַּת וַתִּקְרָא אֶת־שְׁמָהּ דִּינָה׃", 30.22. "וַיִּזְכֹּר אֱלֹהִים אֶת־רָחֵל וַיִּשְׁמַע אֵלֶיהָ אֱלֹהִים וַיִּפְתַּח אֶת־רַחְמָהּ׃", 30.23. "וַתַּהַר וַתֵּלֶד בֵּן וַתֹּאמֶר אָסַף אֱלֹהִים אֶת־חֶרְפָּתִי׃", 30.24. "וַתִּקְרָא אֶת־שְׁמוֹ יוֹסֵף לֵאמֹר יֹסֵף יְהוָה לִי בֵּן אַחֵר׃", 38.15. "וַיִּרְאֶהָ יְהוּדָה וַיַּחְשְׁבֶהָ לְזוֹנָה כִּי כִסְּתָה פָּנֶיהָ׃", 38.16. "וַיֵּט אֵלֶיהָ אֶל־הַדֶּרֶךְ וַיֹּאמֶר הָבָה־נָּא אָבוֹא אֵלַיִךְ כִּי לֹא יָדַע כִּי כַלָּתוֹ הִוא וַתֹּאמֶר מַה־תִּתֶּן־לִּי כִּי תָבוֹא אֵלָי׃", 38.17. "וַיֹּאמֶר אָנֹכִי אֲשַׁלַּח גְּדִי־עִזִּים מִן־הַצֹּאן וַתֹּאמֶר אִם־תִּתֵּן עֵרָבוֹן עַד שָׁלְחֶךָ׃", 38.18. "וַיֹּאמֶר מָה הָעֵרָבוֹן אֲשֶׁר אֶתֶּן־לָּךְ וַתֹּאמֶר חֹתָמְךָ וּפְתִילֶךָ וּמַטְּךָ אֲשֶׁר בְּיָדֶךָ וַיִּתֶּן־לָּהּ וַיָּבֹא אֵלֶיהָ וַתַּהַר לוֹ׃", 50.16. "וַיְצַוּוּ אֶל־יוֹסֵף לֵאמֹר אָבִיךָ צִוָּה לִפְנֵי מוֹתוֹ לֵאמֹר׃", 50.17. "כֹּה־תֹאמְרוּ לְיוֹסֵף אָנָּא שָׂא נָא פֶּשַׁע אַחֶיךָ וְחַטָּאתָם כִּי־רָעָה גְמָלוּךָ וְעַתָּה שָׂא נָא לְפֶשַׁע עַבְדֵי אֱלֹהֵי אָבִיךָ וַיֵּבְךְּ יוֹסֵף בְּדַבְּרָם אֵלָיו׃",

1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 2.7. "Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.", 3.16. "Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’", 4.5. "but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countece fell.", 6.1. "And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,", 6.2. "that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.", 6.3. "And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’", 6.4. "The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.", 30.1. "And when Rachel saw that she bore Jacob no children, Rachel envied her sister; and she said unto Jacob: ‘Give me children, or else I die.’", 30.2. "And Jacob’s anger was kindled against Rachel; and he said: ‘Am I in God’s stead, who hath withheld from thee the fruit of the womb?’", 30.3. "And she said: ‘Behold my maid Bilhah, go in unto her; that she may bear upon my knees, and I also may be builded up through her.’", 30.4. "And she gave him Bilhah her handmaid to wife; and Jacob went in unto her.", 30.5. "And Bilhah conceived, and bore Jacob a son.", 30.6. "And Rachel said: ‘God hath judged me, and hath also heard my voice, and hath given me a son.’ Therefore called she his name Dan.", 30.7. "And Bilhah Rachel’s handmaid conceived again, and bore Jacob a second son.", 30.8. "And Rachel said: ‘With mighty wrestlings have I wrestled with my sister, and have prevailed.’ And she called his name Naphtali.", 30.9. "When Leah saw that she had left off bearing, she took Zilpah her handmaid, and gave her to Jacob to wife.", 30.10. "And Zilpah Leah’s handmaid bore Jacob a son.", 30.11. "And Leah said: ‘Fortune is come! ’ And she called his name Gad.", 30.12. "And Zilpah Leah’s handmaid bore Jacob a second son.", 30.13. "And Leah said: ‘Happy am I! for the daughters will call me happy.’ And she called his name Asher.", 30.14. "And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah: ‘Give me, I pray thee, of thy son’s mandrakes.’", 30.15. "And she said unto her: ‘Is it a small matter that thou hast taken away my husband? and wouldest thou take away my son’s mandrakes also?’ And Rachel said: ‘Therefore he shall lie with thee to-night for thy son’s mandrakes.’", 30.16. "And Jacob came from the field in the evening, and Leah went out to meet him, and said: ‘Thou must come in unto me; for I have surely hired thee with my son’s mandrakes.’ And he lay with her that night.", 30.17. "And God hearkened unto Leah, and she conceived, and bore Jacob a fifth son.", 30.18. "And Leah said: ‘God hath given me my hire, because I gave my handmaid to my husband. And she called his name Issachar.", 30.19. "And Leah conceived again, and bore a sixth son to Jacob.", 30.20. "And Leah said: ‘God hath endowed me with a good dowry; now will my husband dwell with me, because I have borne him six sons.’ And she called his name Zebulun.", 30.21. "And afterwards she bore a daughter, and called her name Dinah.", 30.22. "And God remembered Rachel, and God hearkened to her, and opened her womb.", 30.23. "And she conceived, and bore a son, and said: ‘God hath taken away my reproach.’", 30.24. "And she called his name Joseph, saying: ‘The LORD add to me another son.’", 38.15. "When Judah saw her, he thought her to be a harlot; for she had covered her face.", 38.16. "And he turned unto her by the way, and said: ‘Come, I pray thee, let me come in unto thee’; for he knew not that she was his daughter-in-law. And she said: ‘What wilt thou give me, that thou mayest come in unto me?’", 38.17. "And he said: ‘I will send thee a kid of the goats from the flock.’ And she said: ‘Wilt thou give me a pledge, till thou send it?’", 38.18. "And he said: ‘What pledge shall I give thee?’ And she said: ‘Thy signet and thy cord, and thy staff that is in thy hand.’ And he gave them to her, and came in unto her, and she conceived by him.", 50.16. "And they sent a message unto Joseph, saying: ‘Thy father did command before he died, saying:", 50.17. "So shall ye say unto Joseph: Forgive, I pray thee now, the transgression of thy brethren, and their sin, for that they did unto thee evil. And now, we pray thee, forgive the transgression of the servants of the God of thy father.’ And Joseph wept when they spoke unto him.",

13. Hebrew Bible, Deuteronomy, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 42

22.8. "כִּי תִבְנֶה בַּיִת חָדָשׁ וְעָשִׂיתָ מַעֲקֶה לְגַגֶּךָ וְלֹא־תָשִׂים דָּמִים בְּבֵיתֶךָ כִּי־יִפֹּל הַנֹּפֵל מִמֶּנּוּ׃",

22.8. "When thou buildest a new house, then thou shalt make a parapet for thy roof, that thou bring not blood upon thy house, if any man fall from thence.",

14. Hebrew Bible, Song of Songs, 1.2, 1.6, 3.1, 3.2, 3.3, 3.4, 4.8-5.1, 4.12, 4.13, 4.14, 4.15, 4.16, 5.3, 5.4, 5.5, 5.6, 5.7, 6.13, 7.1, 8.1, 8.2, 8.11, 8.12, 8.13, 8.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 238

1.2. "יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ כִּי־טוֹבִים דֹּדֶיךָ מִיָּיִן׃",

1.2. Let him kiss me with the kisses of his mouth— For thy love is better than wine.

15. Hesiod, Works And Days, 140-155, 203-212, 202 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 86

202. Might will be right and shame shall cease to be,

16. Hebrew Bible, 2 Samuel, 12.1-12.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •prophets and prophecy •prophets and prophecy, nathan •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 237; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 205, 234

12.1. "וְעַתָּה לֹא־תָסוּר חֶרֶב מִבֵּיתְךָ עַד־עוֹלָם עֵקֶב כִּי בְזִתָנִי וַתִּקַּח אֶת־אֵשֶׁת אוּרִיָּה הַחִתִּי לִהְיוֹת לְךָ לְאִשָּׁה׃", 12.1. "וַיִּשְׁלַח יְהוָה אֶת־נָתָן אֶל־דָּוִד וַיָּבֹא אֵלָיו וַיֹּאמֶר לוֹ שְׁנֵי אֲנָשִׁים הָיוּ בְּעִיר אֶחָת אֶחָד עָשִׁיר וְאֶחָד רָאשׁ׃", 12.2. "לְעָשִׁיר הָיָה צֹאן וּבָקָר הַרְבֵּה מְאֹד׃", 12.2. "וַיָּקָם דָּוִד מֵהָאָרֶץ וַיִּרְחַץ וַיָּסֶךְ וַיְחַלֵּף שמלתו [שִׂמְלֹתָיו] וַיָּבֹא בֵית־יְהוָה וַיִּשְׁתָּחוּ וַיָּבֹא אֶל־בֵּיתוֹ וַיִּשְׁאַל וַיָּשִׂימוּ לוֹ לֶחֶם וַיֹּאכַל׃", 12.3. "וַיִּקַּח אֶת־עֲטֶרֶת־מַלְכָּם מֵעַל רֹאשׁוֹ וּמִשְׁקָלָהּ כִּכַּר זָהָב וְאֶבֶן יְקָרָה וַתְּהִי עַל־רֹאשׁ דָּוִד וּשְׁלַל הָעִיר הוֹצִיא הַרְבֵּה מְאֹד׃", 12.3. "וְלָרָשׁ אֵין־כֹּל כִּי אִם־כִּבְשָׂה אַחַת קְטַנָּה אֲשֶׁר קָנָה וַיְחַיֶּהָ וַתִּגְדַּל עִמּוֹ וְעִם־בָּנָיו יַחְדָּו מִפִּתּוֹ תֹאכַל וּמִכֹּסוֹ תִשְׁתֶּה וּבְחֵיקוֹ תִשְׁכָּב וַתְּהִי־לוֹ כְּבַת׃", 12.4. "וַיָּבֹא הֵלֶךְ לְאִישׁ הֶעָשִׁיר וַיַּחְמֹל לָקַחַת מִצֹּאנוֹ וּמִבְּקָרוֹ לַעֲשׂוֹת לָאֹרֵחַ הַבָּא־לוֹ וַיִּקַּח אֶת־כִּבְשַׂת הָאִישׁ הָרָאשׁ וַיַּעֲשֶׂהָ לָאִישׁ הַבָּא אֵלָיו׃", 12.5. "וַיִּחַר־אַף דָּוִד בָּאִישׁ מְאֹד וַיֹּאמֶר אֶל־נָתָן חַי־יְהוָה כִּי בֶן־מָוֶת הָאִישׁ הָעֹשֶׂה זֹאת׃", 12.6. "וְאֶת־הַכִּבְשָׂה יְשַׁלֵּם אַרְבַּעְתָּיִם עֵקֶב אֲשֶׁר עָשָׂה אֶת־הַדָּבָר הַזֶּה וְעַל אֲשֶׁר לֹא־חָמָל׃", 12.7. "וַיֹּאמֶר נָתָן אֶל־דָּוִד אַתָּה הָאִישׁ כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל אָנֹכִי מְשַׁחְתִּיךָ לְמֶלֶךְ עַל־יִשְׂרָאֵל וְאָנֹכִי הִצַּלְתִּיךָ מִיַּד שָׁאוּל׃", 12.8. "וָאֶתְּנָה לְךָ אֶת־בֵּית אֲדֹנֶיךָ וְאֶת־נְשֵׁי אֲדֹנֶיךָ בְּחֵיקֶךָ וָאֶתְּנָה לְךָ אֶת־בֵּית יִשְׂרָאֵל וִיהוּדָה וְאִם־מְעָט וְאֹסִפָה לְּךָ כָּהֵנָּה וְכָהֵנָּה׃", 12.9. "מַדּוּעַ בָּזִיתָ אֶת־דְּבַר יְהוָה לַעֲשׂוֹת הָרַע בעינו [בְּעֵינַי] אֵת אוּרִיָּה הַחִתִּי הִכִּיתָ בַחֶרֶב וְאֶת־אִשְׁתּוֹ לָקַחְתָּ לְּךָ לְאִשָּׁה וְאֹתוֹ הָרַגְתָּ בְּחֶרֶב בְּנֵי עַמּוֹן׃", 12.11. "כֹּה אָמַר יְהוָה הִנְנִי מֵקִים עָלֶיךָ רָעָה מִבֵּיתֶךָ וְלָקַחְתִּי אֶת־נָשֶׁיךָ לְעֵינֶיךָ וְנָתַתִּי לְרֵעֶיךָ וְשָׁכַב עִם־נָשֶׁיךָ לְעֵינֵי הַשֶּׁמֶשׁ הַזֹּאת׃", 12.12. "כִּי אַתָּה עָשִׂיתָ בַסָּתֶר וַאֲנִי אֶעֱשֶׂה אֶת־הַדָּבָר הַזֶּה נֶגֶד כָּל־יִשְׂרָאֵל וְנֶגֶד הַשָּׁמֶשׁ׃", 12.13. "וַיֹּאמֶר דָּוִד אֶל־נָתָן חָטָאתִי לַיהוָה וַיֹּאמֶר נָתָן אֶל־דָּוִד גַּם־יְהוָה הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת׃", 12.14. "אֶפֶס כִּי־נִאֵץ נִאַצְתָּ אֶת־אֹיְבֵי יְהוָה בַּדָּבָר הַזֶּה גַּם הַבֵּן הַיִּלּוֹד לְךָ מוֹת יָמוּת׃",

12.1. "And the Lord sent Natan to David. And he came to him, and said to him, There were two men in one city; the one rich, and the other poor.", 12.2. "The rich man had very many flocks and herds:", 12.3. "but the poor man had nothing, except one little ewe lamb, which he had bought and reared: and it grew up together with him, and with his children; it did eat of his own bread, and drank of his own cup, and lay in his bosom, and was like a daughter to him.", 12.4. "And there came a traveller to the rich man, and he spared to take of his own flock and of his own herd, to prepare it for the wayfaring man that was come to him; but took the poor man’s lamb, and prepared it for the man that was come to him.", 12.5. "And David’s anger burned greatly against the man; and he said to Natan, As the Lord lives, the man that has done this is worthy to die:", 12.6. "and he shall restore the lamb fourfold, because he did this thing, and because he had no pity.", 12.7. "And Natan said to David, Thou art the man. Thus says the Lord God of Yisra᾽el, I anointed thee king over Yisra᾽el, and I delivered thee out of the hand of Sha᾽ul;", 12.8. "and I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Yisra᾽el and of Yehuda; and if that had been too little, I would moreover have given thee as much again.", 12.9. "Why hast thou despised the commandment of the Lord, to do evil in his sight? thou hast killed Uriyya the Ĥittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of ῾Ammon.", 12.10. "Now therefore the sword shall never depart from thy house; because thou hast despised me, and hast taken the wife of Uriyya the Ĥittite to be thy wife.", 12.11. "Thus says the Lord, Behold, I will raise up evil against thee out of thy own house, and I will take thy wives before thy eyes, and give them to thy neighbour, and he shall lie with thy wives in the sight of this sun.", 12.12. "For thou didst it secretly: but I will do this thing before all Yisra᾽el, and before the sun.", 12.13. "And David said to Natan, I have sinned against the Lord. And Natan said to David, The Lord also has commuted thy sin; thou shalt not die.", 12.14. "Howbeit because by this deed thou hast greatly blasphemed the Lord, the child also that is born to thee shall surely die.",

17. Hebrew Bible, Lamentations, 1.2, 4.19, 5.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 224, 234, 236

1.2. "רְאֵה יְהוָה כִּי־צַר־לִי מֵעַי חֳמַרְמָרוּ נֶהְפַּךְ לִבִּי בְּקִרְבִּי כִּי מָרוֹ מָרִיתִי מִחוּץ שִׁכְּלָה־חֶרֶב בַּבַּיִת כַּמָּוֶת׃", 1.2. "בָּכוֹ תִבְכֶּה בַּלַּיְלָה וְדִמְעָתָהּ עַל לֶחֱיָהּ אֵין־לָהּ מְנַחֵם מִכָּל־אֹהֲבֶיהָ כָּל־רֵעֶיהָ בָּגְדוּ בָהּ הָיוּ לָהּ לְאֹיְבִים׃", 4.19. "קַלִּים הָיוּ רֹדְפֵינוּ מִנִּשְׁרֵי שָׁמָיִם עַל־הֶהָרִים דְּלָקֻנוּ בַּמִּדְבָּר אָרְבוּ לָנוּ׃", 5.11. "נָשִׁים בְּצִיּוֹן עִנּוּ בְּתֻלֹת בְּעָרֵי יְהוּדָה׃",

1.2. "She weeps, yea, she weeps in the night, and her tears are on her cheek; she has no comforter among all her lovers; all her friends have betrayed her; they have become her enemies.", 4.19. "Our pursuers were swifter Than the eagles of the heaven; They chased us upon the mountains, They lay in wait for us in the wilderness.", 5.11. "They have ravished the women in Zion, The maidens in the cities of Judah.",

18. Hebrew Bible, Jeremiah, a b c d\n0 28.3 28.3 28 3 \n1 28.2 28.2 28 2 \n2 26.13 26.13 26 13 \n3 25.12 25.12 25 12 \n4 29 29 29 None\n.. .. .. .. ...\n109 2.2 2.2 2 2 \n110 6.24 6.24 6 24 \n111 6.9 6.9 6 9 \n112 50.43 50.43 50 43 \n113 2.3 2.3 2 3 \n\n[114 rows x 4 columns] (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 105

28.3. "בְּעוֹד שְׁנָתַיִם יָמִים אֲנִי מֵשִׁיב אֶל־הַמָּקוֹם הַזֶּה אֶת־כָּל־כְּלֵי בֵּית יְהוָה אֲשֶׁר לָקַח נְבוּכַדנֶאצַּר מֶלֶךְ־בָּבֶל מִן־הַמָּקוֹם הַזֶּה וַיְבִיאֵם בָּבֶל׃",

28.3. "Within two full years will I bring back into this place all the vessels of the LORD’S house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon;",

19. Hebrew Bible, Judges, 2.17, 5.3, 8.27, 15.14-15.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •prophecy, prophets, prophetic books •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 207; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 236, 312

2.17. "וְגַם אֶל־שֹׁפְטֵיהֶם לֹא שָׁמֵעוּ כִּי זָנוּ אַחֲרֵי אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחֲווּ לָהֶם סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר הָלְכוּ אֲבוֹתָם לִשְׁמֹעַ מִצְוֺת־יְהוָה לֹא־עָשׂוּ כֵן׃", 5.3. "שִׁמְעוּ מְלָכִים הַאֲזִינוּ רֹזְנִים אָנֹכִי לַיהוָה אָנֹכִי אָשִׁירָה אֲזַמֵּר לַיהוָה אֱלֹהֵי יִשְׂרָאֵל׃", 5.3. "הֲלֹא יִמְצְאוּ יְחַלְּקוּ שָׁלָל רַחַם רַחֲמָתַיִם לְרֹאשׁ גֶּבֶר שְׁלַל צְבָעִים לְסִיסְרָא שְׁלַל צְבָעִים רִקְמָה צֶבַע רִקְמָתַיִם לְצַוְּארֵי שָׁלָל׃", 8.27. "וַיַּעַשׂ אוֹתוֹ גִדְעוֹן לְאֵפוֹד וַיַּצֵּג אוֹתוֹ בְעִירוֹ בְּעָפְרָה וַיִּזְנוּ כָל־יִשְׂרָאֵל אַחֲרָיו שָׁם וַיְהִי לְגִדְעוֹן וּלְבֵיתוֹ לְמוֹקֵשׁ׃", 15.14. "הוּא־בָא עַד־לֶחִי וּפְלִשִׁתִּים הֵרִיעוּ לִקְרָאתוֹ וַתִּצְלַח עָלָיו רוּחַ יְהוָה וַתִּהְיֶינָה הָעֲבֹתִים אֲשֶׁר עַל־זְרוֹעוֹתָיו כַּפִּשְׁתִּים אֲשֶׁר בָּעֲרוּ בָאֵשׁ וַיִּמַּסּוּ אֱסוּרָיו מֵעַל יָדָיו׃", 15.15. "וַיִּמְצָא לְחִי־חֲמוֹר טְרִיָּה וַיִּשְׁלַח יָדוֹ וַיִּקָּחֶהָ וַיַּךְ־בָּהּ אֶלֶף אִישׁ׃", 15.16. "וַיֹּאמֶר שִׁמְשׁוֹן בִּלְחִי הַחֲמוֹר חֲמוֹר חֲמֹרָתָיִם בִּלְחִי הַחֲמוֹר הִכֵּיתִי אֶלֶף אִישׁ׃", 15.17. "וַיְהִי כְּכַלֹּתוֹ לְדַבֵּר וַיַּשְׁלֵךְ הַלְּחִי מִיָּדוֹ וַיִּקְרָא לַמָּקוֹם הַהוּא רָמַת לֶחִי׃", 15.18. "וַיִּצְמָא מְאֹד וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר אַתָּה נָתַתָּ בְיַד־עַבְדְּךָ אֶת־הַתְּשׁוּעָה הַגְּדֹלָה הַזֹּאת וְעַתָּה אָמוּת בַּצָּמָא וְנָפַלְתִּי בְּיַד הָעֲרֵלִים׃", 15.19. "וַיִּבְקַע אֱלֹהִים אֶת־הַמַּכְתֵּשׁ אֲשֶׁר־בַּלֶּחִי וַיֵּצְאוּ מִמֶּנּוּ מַיִם וַיֵּשְׁתְּ וַתָּשָׁב רוּחוֹ וַיֶּחִי עַל־כֵּן קָרָא שְׁמָהּ עֵין הַקּוֹרֵא אֲשֶׁר בַּלֶּחִי עַד הַיּוֹם הַזֶּה׃",

2.17. "And yet they would not hearken to their judges, but they went astray after other gods, and bowed themselves down to them: they turned aside quickly out of the way in which their fathers had gone, obeying the commandments of the Lord; but they did not so.", 5.3. "Hear, O kings; give ear, O princes; I will sing to the Lord; I will intone a melody to the God of Yisra᾽el.", 8.27. "And Gid῾on made an efod of this, and put it in his city, even in ῾ofra: and all Yisra᾽el went astray there after it: which thing became a snare to Gid῾on, and to his house.", 15.14. "And when he came to Leĥi, the Pelishtim shouted against him: and the spirit of the Lord came mightily upon him: and the cords that were upon his arms became as flax that was burnt with fire, and his bands melted from off his hands.", 15.15. "And he found a new jawbone of an ass, and put out his hand, and took it, and slew a thousand men with it.", 15.16. "And Shimshon said, With the jawbone of an ass, heaps upon heaps; with the jaw of an ass have I slain a thousand men.", 15.17. "And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand, and called that place Ramat-leĥi.", 15.18. "And he was very thirsty, and called on the Lord, and said, Thou hast given this great deliverance into the hand of Thy servant: and now shall I die of thirst, and fall into the hand of the uncircumcised?", 15.19. "But God split the hollow place that was in Leĥi, and water came out; and when he had drunk, his spirit was restored, and he revived: therefore he called the name of it ῾En-haqqore, which is in Leĥi to this day.", 15.20. "And he judged Yisra᾽el in the days of the Pelishtim for twenty years.",

20. Hebrew Bible, Joshua, 4.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •prophecy, prophets Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 208

4.6. "לְמַעַן תִּהְיֶה זֹאת אוֹת בְּקִרְבְּכֶם כִּי־יִשְׁאָלוּן בְּנֵיכֶם מָחָר לֵאמֹר מָה הָאֲבָנִים הָאֵלֶּה לָכֶם׃",

4.6. "that this may be a sign among you, that when your children ask in time to come, saying: What mean ye by these stones?",

21. Hebrew Bible, 2 Kings, 14.9, 16.8, 17.6-17.18, 19.23 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 224, 234, 235

14.9. "וַיִּשְׁלַח יְהוֹאָשׁ מֶלֶךְ־יִשְׂרָאֵל אֶל־אֲמַצְיָהוּ מֶלֶךְ־יְהוּדָה לֵאמֹר הַחוֹחַ אֲשֶׁר בַּלְּבָנוֹן שָׁלַח אֶל־הָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן לֵאמֹר תְּנָה־אֶת־בִּתְּךָ לִבְנִי לְאִשָּׁה וַתַּעֲבֹר חַיַּת הַשָּׂדֶה אֲשֶׁר בַּלְּבָנוֹן וַתִּרְמֹס אֶת־הַחוֹחַ׃", 16.8. "וַיִּקַּח אָחָז אֶת־הַכֶּסֶף וְאֶת־הַזָּהָב הַנִּמְצָא בֵּית יְהוָה וּבְאֹצְרוֹת בֵּית הַמֶּלֶךְ וַיִּשְׁלַח לְמֶלֶךְ־אַשּׁוּר שֹׁחַד׃", 17.6. "בִּשְׁנַת הַתְּשִׁיעִית לְהוֹשֵׁעַ לָכַד מֶלֶךְ־אַשּׁוּר אֶת־שֹׁמְרוֹן וַיֶּגֶל אֶת־יִשְׂרָאֵל אַשּׁוּרָה וַיֹּשֶׁב אֹתָם בַּחְלַח וּבְחָבוֹר נְהַר גּוֹזָן וְעָרֵי מָדָי׃", 17.7. "וַיְהִי כִּי־חָטְאוּ בְנֵי־יִשְׂרָאֵל לַיהוָה אֱלֹהֵיהֶם הַמַּעֲלֶה אֹתָם מֵאֶרֶץ מִצְרַיִם מִתַּחַת יַד פַּרְעֹה מֶלֶךְ־מִצְרָיִם וַיִּירְאוּ אֱלֹהִים אֲחֵרִים׃", 17.8. "וַיֵּלְכוּ בְּחֻקּוֹת הַגּוֹיִם אֲשֶׁר הוֹרִישׁ יְהוָה מִפְּנֵי בְּנֵי יִשְׂרָאֵל וּמַלְכֵי יִשְׂרָאֵל אֲשֶׁר עָשׂוּ׃", 17.9. "וַיְחַפְּאוּ בְנֵי־יִשְׂרָאֵל דְּבָרִים אֲשֶׁר לֹא־כֵן עַל־יְהוָה אֱלֹהֵיהֶם וַיִּבְנוּ לָהֶם בָּמוֹת בְּכָל־עָרֵיהֶם מִמִּגְדַּל נוֹצְרִים עַד־עִיר מִבְצָר׃", 17.11. "וַיְקַטְּרוּ־שָׁם בְּכָל־בָּמוֹת כַּגּוֹיִם אֲשֶׁר־הֶגְלָה יְהוָה מִפְּנֵיהֶם וַיַּעֲשׂוּ דְּבָרִים רָעִים לְהַכְעִיס אֶת־יְהוָה׃", 17.12. "וַיַּעַבְדוּ הַגִּלֻּלִים אֲשֶׁר אָמַר יְהוָה לָהֶם לֹא תַעֲשׂוּ אֶת־הַדָּבָר הַזֶּה׃", 17.13. "וַיָּעַד יְהוָה בְּיִשְׂרָאֵל וּבִיהוּדָה בְּיַד כָּל־נביאו [נְבִיאֵי] כָל־חֹזֶה לֵאמֹר שֻׁבוּ מִדַּרְכֵיכֶם הָרָעִים וְשִׁמְרוּ מִצְוֺתַי חֻקּוֹתַי כְּכָל־הַתּוֹרָה אֲשֶׁר צִוִּיתִי אֶת־אֲבֹתֵיכֶם וַאֲשֶׁר שָׁלַחְתִּי אֲלֵיכֶם בְּיַד עֲבָדַי הַנְּבִיאִים׃", 17.14. "וְלֹא שָׁמֵעוּ וַיַּקְשׁוּ אֶת־עָרְפָּם כְּעֹרֶף אֲבוֹתָם אֲשֶׁר לֹא הֶאֱמִינוּ בַּיהוָה אֱלֹהֵיהֶם׃", 17.15. "וַיִּמְאֲסוּ אֶת־חֻקָּיו וְאֶת־בְּרִיתוֹ אֲשֶׁר כָּרַת אֶת־אֲבוֹתָם וְאֵת עֵדְוֺתָיו אֲשֶׁר הֵעִיד בָּם וַיֵּלְכוּ אַחֲרֵי הַהֶבֶל וַיֶּהְבָּלוּ וְאַחֲרֵי הַגּוֹיִם אֲשֶׁר סְבִיבֹתָם אֲשֶׁר צִוָּה יְהוָה אֹתָם לְבִלְתִּי עֲשׂוֹת כָּהֶם׃", 17.16. "וַיַּעַזְבוּ אֶת־כָּל־מִצְוֺת יְהוָה אֱלֹהֵיהֶם וַיַּעֲשׂוּ לָהֶם מַסֵּכָה שנים [שְׁנֵי] עֲגָלִים וַיַּעֲשׂוּ אֲשֵׁירָה וַיִּשְׁתַּחֲווּ לְכָל־צְבָא הַשָּׁמַיִם וַיַּעַבְדוּ אֶת־הַבָּעַל׃", 17.17. "וַיַּעֲבִירוּ אֶת־בְּנֵיהֶם וְאֶת־בְּנוֹתֵיהֶם בָּאֵשׁ וַיִּקְסְמוּ קְסָמִים וַיְנַחֵשׁוּ וַיִּתְמַכְּרוּ לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ׃", 17.18. "וַיִּתְאַנַּף יְהוָה מְאֹד בְּיִשְׂרָאֵל וַיְסִרֵם מֵעַל פָּנָיו לֹא נִשְׁאַר רַק שֵׁבֶט יְהוּדָה לְבַדּוֹ׃", 19.23. "בְּיַד מַלְאָכֶיךָ חֵרַפְתָּ אֲדֹנָי וַתֹּאמֶר ברכב [בְּרֹב] רִכְבִּי אֲנִי עָלִיתִי מְרוֹם הָרִים יַרְכְּתֵי לְבָנוֹן וְאֶכְרֹת קוֹמַת אֲרָזָיו מִבְחוֹר בְּרֹשָׁיו וְאָבוֹאָה מְלוֹן קִצֹּה יַעַר כַּרְמִלּוֹ׃",

14.9. "And Jehoash the king of Israel sent to Amaziah king of Judah, saying: ‘The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying: Give thy daughter to my son to wife; and there passed by the wild beasts that were in Lebanon, and trod down the thistle.", 16.8. "And Ahaz took the silver and gold that was found in the house of the LORD, and in the treasures of the king’s house, and sent it for a present to the king of Assyria.", 17.6. "In the ninth year of Hoshea, the king of Assyria took Samaria, and carried Israel away unto Assyria, and placed them in Halah, and in Habor, on the river of Gozan, and in the cities of the Medes.", 17.7. "And it was so, because the children of Israel had sinned against the LORD their God, who brought them up out of the land of Egypt from under the hand of Pharaoh king of Egypt, and had feared other gods,", 17.8. "and walked in the statutes of the nations, whom the LORD cast out from before the children of Israel, and of the kings of Israel, which they practised;", 17.9. "and the children of Israel did impute things that were not right unto the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fortified city;", 17.10. "and they set them up pillars and Asherim upon every high hill, and under every leafy tree;", 17.11. "and there they offered in all the high places, as did the nations whom the LORD carried away before them; and wrought wicked things to provoke the LORD;", 17.12. "and they served idols, whereof the LORD had said unto them: ‘Ye shall not do this thing’;", 17.13. "yet the LORD forewarned Israel, and Judah, by the hand of every prophet, and of every seer, saying: ‘Turn ye from your evil ways, and keep My commandments and My statutes, according to all the law which I commanded your fathers, and which I sent to you by the hand of My servants the prophets’;", 17.14. "notwithstanding they would not hear, but hardened their neck, like to the neck of their fathers, who believed not in the LORD their God;", 17.15. "and they rejected His statutes, and His covet that He made with their fathers, and His testimonies wherewith He testified against them; and they went after things of nought, and became nought, and after the nations that were round about them, concerning whom the LORD had charged them that they should not do like them;", 17.16. "and they forsook all the commandments of the LORD their God, and made them molten images, even two calves, and made an Asherah, and worshipped all the host of heaven, and served Baal;", 17.17. "and they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and gave themselves over to do that which was evil in the sight of the LORD, to provoke Him;", 17.18. "that the LORD was very angry with Israel, and removed them out of His sight; there was none left but the tribe of Judah only.", 19.23. "By the messengers thou hast taunted the Lord, And hast said: With the multitude of my chariots Am I come up to the height of the mountains, To the innermost parts of Lebanon; And I have cut down the tall cedars thereof, And the choice cypresses thereof; and I have entered into his farthest lodge, The forest of his fruitful field.",

22. Hebrew Bible, Isaiah, 1.21, 1.29, 5.1-5.7, 8.11, 13.8, 13.16, 14.8, 17.10-17.11, 19.16, 20.1-20.4, 23.17-23.18, 29.14, 34.8, 41.1-41.5, 42.9-42.10, 44.28, 45.1, 46.11, 47.1-47.3, 50.1-50.3, 54.1-54.10, 57.3-57.13, 58.3-58.4, 60.12, 62.1-62.5, 64.7-64.8, 65.17 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 216; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 1, 2; Levison (2009), Filled with the Spirit, 165; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 137, 197; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 51, 183, 185, 221, 224, 228, 233, 236, 237, 238, 240, 241, 244, 285, 287, 295, 312, 447; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 106, 116, 246, 247

1.21. "אֵיכָה הָיְתָה לְזוֹנָה קִרְיָה נֶאֱמָנָה מְלֵאֲתִי מִשְׁפָּט צֶדֶק יָלִין בָּהּ וְעַתָּה מְרַצְּחִים׃", 1.29. "כִּי יֵבֹשׁוּ מֵאֵילִים אֲשֶׁר חֲמַדְתֶּם וְתַחְפְּרוּ מֵהַגַּנּוֹת אֲשֶׁר בְּחַרְתֶּם׃", 5.1. "אָשִׁירָה נָּא לִידִידִי שִׁירַת דּוֹדִי לְכַרְמוֹ כֶּרֶם הָיָה לִידִידִי בְּקֶרֶן בֶּן־שָׁמֶן׃", 5.1. "כִּי עֲשֶׂרֶת צִמְדֵּי־כֶרֶם יַעֲשׂוּ בַּת אֶחָת וְזֶרַע חֹמֶר יַעֲשֶׂה אֵיפָה׃", 5.2. "הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רָע שָׂמִים חֹשֶׁךְ לְאוֹר וְאוֹר לְחֹשֶׁךְ שָׂמִים מַר לְמָתוֹק וּמָתוֹק לְמָר׃", 5.2. "וַיְעַזְּקֵהוּ וַיְסַקְּלֵהוּ וַיִּטָּעֵהוּ שֹׂרֵק וַיִּבֶן מִגְדָּל בְּתוֹכוֹ וְגַם־יֶקֶב חָצֵב בּוֹ וַיְקַו לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃", 5.3. "וְעַתָּה יוֹשֵׁב יְרוּשָׁלִַם וְאִישׁ יְהוּדָה שִׁפְטוּ־נָא בֵּינִי וּבֵין כַּרְמִי׃", 5.3. "וְיִנְהֹם עָלָיו בַּיּוֹם הַהוּא כְּנַהֲמַת־יָם וְנִבַּט לָאָרֶץ וְהִנֵּה־חֹשֶׁךְ צַר וָאוֹר חָשַׁךְ בַּעֲרִיפֶיהָ׃", 5.4. "מַה־לַּעֲשׂוֹת עוֹד לְכַרְמִי וְלֹא עָשִׂיתִי בּוֹ מַדּוּעַ קִוֵּיתִי לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃", 5.5. "וְעַתָּה אוֹדִיעָה־נָּא אֶתְכֶם אֵת אֲשֶׁר־אֲנִי עֹשֶׂה לְכַרְמִי הָסֵר מְשׂוּכָּתוֹ וְהָיָה לְבָעֵר פָּרֹץ גְּדֵרוֹ וְהָיָה לְמִרְמָס׃", 5.6. "וַאֲשִׁיתֵהוּ בָתָה לֹא יִזָּמֵר וְלֹא יֵעָדֵר וְעָלָה שָׁמִיר וָשָׁיִת וְעַל הֶעָבִים אֲצַוֶּה מֵהַמְטִיר עָלָיו מָטָר׃", 5.7. "כִּי כֶרֶם יְהוָה צְבָאוֹת בֵּית יִשְׂרָאֵל וְאִישׁ יְהוּדָה נְטַע שַׁעֲשׁוּעָיו וַיְקַו לְמִשְׁפָּט וְהִנֵּה מִשְׂפָּח לִצְדָקָה וְהִנֵּה צְעָקָה׃", 8.11. "כִּי כֹה אָמַר יְהוָה אֵלַי כְּחֶזְקַת הַיָּד וְיִסְּרֵנִי מִלֶּכֶת בְּדֶרֶךְ הָעָם־הַזֶּה לֵאמֹר׃", 13.8. "וְנִבְהָלוּ צִירִים וַחֲבָלִים יֹאחֵזוּן כַּיּוֹלֵדָה יְחִילוּן אִישׁ אֶל־רֵעֵהוּ יִתְמָהוּ פְּנֵי לְהָבִים פְּנֵיהֶם׃", 13.16. "וְעֹלְלֵיהֶם יְרֻטְּשׁוּ לְעֵינֵיהֶם יִשַּׁסּוּ בָּתֵּיהֶם וּנְשֵׁיהֶם תשגלנה [תִּשָּׁכַבְנָה׃]", 14.8. "גַּם־בְּרוֹשִׁים שָׂמְחוּ לְךָ אַרְזֵי לְבָנוֹן מֵאָז שָׁכַבְתָּ לֹא־יַעֲלֶה הַכֹּרֵת עָלֵינוּ׃", 17.11. "בְּיוֹם נִטְעֵךְ תְּשַׂגְשֵׂגִי וּבַבֹּקֶר זַרְעֵךְ תַּפְרִיחִי נֵד קָצִיר בְּיוֹם נַחֲלָה וּכְאֵב אָנוּשׁ׃", 19.16. "בַּיּוֹם הַהוּא יִהְיֶה מִצְרַיִם כַּנָּשִׁים וְחָרַד וּפָחַד מִפְּנֵי תְּנוּפַת יַד־יְהוָה צְבָאוֹת אֲשֶׁר־הוּא מֵנִיף עָלָיו׃", 20.1. "בִּשְׁנַת בֹּא תַרְתָּן אַשְׁדּוֹדָה בִּשְׁלֹח אֹתוֹ סַרְגוֹן מֶלֶךְ אַשּׁוּר וַיִּלָּחֶם בְּאַשְׁדּוֹד וַיִּלְכְּדָהּ׃", 20.2. "בָּעֵת הַהִיא דִּבֶּר יְהוָה בְּיַד יְשַׁעְיָהוּ בֶן־אָמוֹץ לֵאמֹר לֵךְ וּפִתַּחְתָּ הַשַּׂק מֵעַל מָתְנֶיךָ וְנַעַלְךָ תַחֲלֹץ מֵעַל רַגְלֶיךָ וַיַּעַשׂ כֵּן הָלֹךְ עָרוֹם וְיָחֵף׃", 20.3. "וַיֹּאמֶר יְהוָה כַּאֲשֶׁר הָלַךְ עַבְדִּי יְשַׁעְיָהוּ עָרוֹם וְיָחֵף שָׁלֹשׁ שָׁנִים אוֹת וּמוֹפֵת עַל־מִצְרַיִם וְעַל־כּוּשׁ׃", 20.4. "כֵּן יִנְהַג מֶלֶךְ־אַשּׁוּר אֶת־שְׁבִי מִצְרַיִם וְאֶת־גָּלוּת כּוּשׁ נְעָרִים וּזְקֵנִים עָרוֹם וְיָחֵף וַחֲשׂוּפַי שֵׁת עֶרְוַת מִצְרָיִם׃", 23.17. "וְהָיָה מִקֵּץ שִׁבְעִים שָׁנָה יִפְקֹד יְהוָה אֶת־צֹר וְשָׁבָה לְאֶתְנַנָּה וְזָנְתָה אֶת־כָּל־מַמְלְכוֹת הָאָרֶץ עַל־פְּנֵי הָאֲדָמָה׃", 23.18. "וְהָיָה סַחְרָהּ וְאֶתְנַנָּהּ קֹדֶשׁ לַיהוָה לֹא יֵאָצֵר וְלֹא יֵחָסֵן כִּי לַיֹּשְׁבִים לִפְנֵי יְהוָה יִהְיֶה סַחְרָהּ לֶאֱכֹל לְשָׂבְעָה וְלִמְכַסֶּה עָתִיק׃", 29.14. "לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם־הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר׃", 34.8. "כִּי יוֹם נָקָם לַיהוָה שְׁנַת שִׁלּוּמִים לְרִיב צִיּוֹן׃", 41.1. "הַחֲרִישׁוּ אֵלַי אִיִּים וּלְאֻמִּים יַחֲלִיפוּ כֹחַ יִגְּשׁוּ אָז יְדַבֵּרוּ יַחְדָּו לַמִּשְׁפָּט נִקְרָבָה׃", 41.1. "אַל־תִּירָא כִּי עִמְּךָ־אָנִי אַל־תִּשְׁתָּע כִּי־אֲנִי אֱלֹהֶיךָ אִמַּצְתִּיךָ אַף־עֲזַרְתִּיךָ אַף־תְּמַכְתִּיךָ בִּימִין צִדְקִי׃", 41.2. "לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃", 41.2. "מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ׃", 41.3. "יִרְדְּפֵם יַעֲבוֹר שָׁלוֹם אֹרַח בְּרַגְלָיו לֹא יָבוֹא׃", 41.4. "מִי־פָעַל וְעָשָׂה קֹרֵא הַדֹּרוֹת מֵרֹאשׁ אֲנִי יְהוָה רִאשׁוֹן וְאֶת־אַחֲרֹנִים אֲנִי־הוּא׃", 41.5. "רָאוּ אִיִּים וְיִירָאוּ קְצוֹת הָאָרֶץ יֶחֱרָדוּ קָרְבוּ וַיֶּאֱתָיוּן׃", 42.9. "הָרִאשֹׁנוֹת הִנֵּה־בָאוּ וַחֲדָשׁוֹת אֲנִי מַגִּיד בְּטֶרֶם תִּצְמַחְנָה אַשְׁמִיע אֶתְכֶם׃", 44.28. "הָאֹמֵר לְכוֹרֶשׁ רֹעִי וְכָל־חֶפְצִי יַשְׁלִם וְלֵאמֹר לִירוּשָׁלִַם תִּבָּנֶה וְהֵיכָל תִּוָּסֵד׃", 45.1. "הוֹי אֹמֵר לְאָב מַה־תּוֹלִיד וּלְאִשָּׁה מַה־תְּחִילִין׃", 45.1. "כֹּה־אָמַר יְהוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר־הֶחֱזַקְתִּי בִימִינוֹ לְרַד־לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ׃", 46.11. "קֹרֵא מִמִּזְרָח עַיִט מֵאֶרֶץ מֶרְחָק אִישׁ עצתו [עֲצָתִי] אַף־דִּבַּרְתִּי אַף־אֲבִיאֶנָּה יָצַרְתִּי אַף־אֶעֱשֶׂנָּה׃", 47.1. "וַתִּבְטְחִי בְרָעָתֵךְ אָמַרְתְּ אֵין רֹאָנִי חָכְמָתֵךְ וְדַעְתֵּךְ הִיא שׁוֹבְבָתֶךְ וַתֹּאמְרִי בְלִבֵּךְ אֲנִי וְאַפְסִי עוֹד׃", 47.1. "רְדִי וּשְׁבִי עַל־עָפָר בְּתוּלַת בַּת־בָּבֶל שְׁבִי־לָאָרֶץ אֵין־כִּסֵּא בַּת־כַּשְׂדִּים כִּי לֹא תוֹסִיפִי יִקְרְאוּ־לָךְ רַכָּה וַעֲנֻגָּה׃" 47.2. "קְחִי רֵחַיִם וְטַחֲנִי קָמַח גַּלִּי צַמָּתֵךְ חֶשְׂפִּי־שֹׁבֶל גַּלִּי־שׁוֹק עִבְרִי נְהָרוֹת׃", 47.3. "תִּגָּל עֶרְוָתֵךְ גַּם תֵּרָאֶה חֶרְפָּתֵךְ נָקָם אֶקָּח וְלֹא אֶפְגַּע אָדָם׃", 50.1. "מִי בָכֶם יְרֵא יְהוָה שֹׁמֵעַ בְּקוֹל עַבְדּוֹ אֲשֶׁר הָלַךְ חֲשֵׁכִים וְאֵין נֹגַהּ לוֹ יִבְטַח בְּשֵׁם יְהוָה וְיִשָּׁעֵן בֵּאלֹהָיו׃", 50.1. "כֹּה אָמַר יְהוָה אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם אֲשֶׁר שִׁלַּחְתִּיהָ אוֹ מִי מִנּוֹשַׁי אֲשֶׁר־מָכַרְתִּי אֶתְכֶם לוֹ הֵן בַּעֲוֺנֹתֵיכֶם נִמְכַּרְתֶּם וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם׃", 50.2. "מַדּוּעַ בָּאתִי וְאֵין אִישׁ קָרָאתִי וְאֵין עוֹנֶה הֲקָצוֹר קָצְרָה יָדִי מִפְּדוּת וְאִם־אֵין־בִּי כֹחַ לְהַצִּיל הֵן בְּגַעֲרָתִי אַחֲרִיב יָם אָשִׂים נְהָרוֹת מִדְבָּר תִּבְאַשׁ דְּגָתָם מֵאֵין מַיִם וְתָמֹת בַּצָּמָא׃", 50.3. "אַלְבִּישׁ שָׁמַיִם קַדְרוּת וְשַׂק אָשִׂים כְּסוּתָם׃", 54.1. "רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃", 54.1. "כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃", 54.2. "הַרְחִיבִי מְקוֹם אָהֳלֵךְ וִירִיעוֹת מִשְׁכְּנוֹתַיִךְ יַטּוּ אַל־תַּחְשֹׂכִי הַאֲרִיכִי מֵיתָרַיִךְ וִיתֵדֹתַיִךְ חַזֵּקִי׃", 54.3. "כִּי־יָמִין וּשְׂמֹאול תִּפְרֹצִי וְזַרְעֵךְ גּוֹיִם יִירָשׁ וְעָרִים נְשַׁמּוֹת יוֹשִׁיבוּ׃", 54.4. "אַל־תִּירְאִי כִּי־לֹא תֵבוֹשִׁי וְאַל־תִּכָּלְמִי כִּי לֹא תַחְפִּירִי כִּי בֹשֶׁת עֲלוּמַיִךְ תִּשְׁכָּחִי וְחֶרְפַּת אַלְמְנוּתַיִךְ לֹא תִזְכְּרִי־עוֹד׃", 54.5. "כִּי בֹעֲלַיִךְ עֹשַׂיִךְ יְהוָה צְבָאוֹת שְׁמוֹ וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל אֱלֹהֵי כָל־הָאָרֶץ יִקָּרֵא׃", 54.6. "כִּי־כְאִשָּׁה עֲזוּבָה וַעֲצוּבַת רוּחַ קְרָאָךְ יְהוָה וְאֵשֶׁת נְעוּרִים כִּי תִמָּאֵס אָמַר אֱלֹהָיִךְ׃", 54.7. "בְּרֶגַע קָטֹן עֲזַבְתִּיךְ וּבְרַחֲמִים גְּדֹלִים אֲקַבְּצֵךְ׃", 54.8. "בְּשֶׁצֶף קֶצֶף הִסְתַּרְתִּי פָנַי רֶגַע מִמֵּךְ וּבְחֶסֶד עוֹלָם רִחַמְתִּיךְ אָמַר גֹּאֲלֵךְ יְהוָה׃", 54.9. "כִּי־מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבֹר מֵי־נֹחַ עוֹד עַל־הָאָרֶץ כֵּן נִשְׁבַּעְתִּי מִקְּצֹף עָלַיִךְ וּמִגְּעָר־בָּךְ׃", 57.3. "וְאַתֶּם קִרְבוּ־הֵנָּה בְּנֵי עֹנְנָה זֶרַע מְנָאֵף וַתִּזְנֶה׃", 57.4. "עַל־מִי תִּתְעַנָּגוּ עַל־מִי תַּרְחִיבוּ פֶה תַּאֲרִיכוּ לָשׁוֹן הֲלוֹא־אַתֶּם יִלְדֵי־פֶשַׁע זֶרַע שָׁקֶר׃", 57.5. "הַנֵּחָמִים בָּאֵלִים תַּחַת כָּל־עֵץ רַעֲנָן שֹׁחֲטֵי הַיְלָדִים בַּנְּחָלִים תַּחַת סְעִפֵי הַסְּלָעִים׃", 57.6. "בְּחַלְּקֵי־נַחַל חֶלְקֵךְ הֵם הֵם גּוֹרָלֵךְ גַּם־לָהֶם שָׁפַכְתְּ נֶסֶךְ הֶעֱלִית מִנְחָה הַעַל אֵלֶּה אֶנָּחֵם׃", 57.7. "עַל הַר־גָּבֹהַּ וְנִשָּׂא שַׂמְתְּ מִשְׁכָּבֵךְ גַּם־שָׁם עָלִית לִזְבֹּחַ זָבַח׃", 57.8. "וְאַחַר הַדֶּלֶת וְהַמְּזוּזָה שַׂמְתְּ זִכְרוֹנֵךְ כִּי מֵאִתִּי גִּלִּית וַתַּעֲלִי הִרְחַבְתְּ מִשְׁכָּבֵךְ וַתִּכְרָת־לָךְ מֵהֶם אָהַבְתְּ מִשְׁכָּבָם יָד חָזִית׃", 57.9. "וַתָּשֻׁרִי לַמֶּלֶךְ בַּשֶּׁמֶן וַתַּרְבִּי רִקֻּחָיִךְ וַתְּשַׁלְּחִי צִרַיִךְ עַד־מֵרָחֹק וַתַּשְׁפִּילִי עַד־שְׁאוֹל׃", 57.11. "וְאֶת־מִי דָּאַגְתְּ וַתִּירְאִי כִּי תְכַזֵּבִי וְאוֹתִי לֹא זָכַרְתְּ לֹא־שַׂמְתְּ עַל־לִבֵּךְ הֲלֹא אֲנִי מַחְשֶׁה וּמֵעֹלָם וְאוֹתִי לֹא תִירָאִי׃", 57.12. "אֲנִי אַגִּיד צִדְקָתֵךְ וְאֶת־מַעֲשַׂיִךְ וְלֹא יוֹעִילוּךְ׃", 57.13. "בְּזַעֲקֵךְ יַצִּילֻךְ קִבּוּצַיִךְ וְאֶת־כֻּלָּם יִשָּׂא־רוּחַ יִקַּח־הָבֶל וְהַחוֹסֶה בִי יִנְחַל־אֶרֶץ וְיִירַשׁ הַר־קָדְשִׁי׃", 58.3. "לָמָּה צַּמְנוּ וְלֹא רָאִיתָ עִנִּינוּ נַפְשֵׁנוּ וְלֹא תֵדָע הֵן בְּיוֹם צֹמְכֶם תִּמְצְאוּ־חֵפֶץ וְכָל־עַצְּבֵיכֶם תִּנְגֹּשׂוּ׃", 58.4. "הֵן לְרִיב וּמַצָּה תָּצוּמוּ וּלְהַכּוֹת בְּאֶגְרֹף רֶשַׁע לֹא־תָצוּמוּ כַיּוֹם לְהַשְׁמִיעַ בַּמָּרוֹם קוֹלְכֶם׃", 60.12. "כִּי־הַגּוֹי וְהַמַּמְלָכָה אֲשֶׁר לֹא־יַעַבְדוּךְ יֹאבֵדוּ וְהַגּוֹיִם חָרֹב יֶחֱרָבוּ׃", 62.1. "לְמַעַן צִיּוֹן לֹא אֶחֱשֶׁה וּלְמַעַן יְרוּשָׁלִַם לֹא אֶשְׁקוֹט עַד־יֵצֵא כַנֹּגַהּ צִדְקָהּ וִישׁוּעָתָהּ כְּלַפִּיד יִבְעָר׃", 62.1. "עִבְרוּ עִבְרוּ בַּשְּׁעָרִים פַּנּוּ דֶּרֶךְ הָעָם סֹלּוּ סֹלּוּ הַמְסִלָּה סַקְּלוּ מֵאֶבֶן הָרִימוּ נֵס עַל־הָעַמִּים׃", 62.2. "וְרָאוּ גוֹיִם צִדְקֵךְ וְכָל־מְלָכִים כְּבוֹדֵךְ וְקֹרָא לָךְ שֵׁם חָדָשׁ אֲשֶׁר פִּי יְהוָה יִקֳּבֶנּוּ׃", 62.3. "וְהָיִיתְ עֲטֶרֶת תִּפְאֶרֶת בְּיַד־יְהוָה וצנוף [וּצְנִיף] מְלוּכָה בְּכַף־אֱלֹהָיִךְ׃", 62.4. "לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃", 62.5. "כִּי־יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשׂוֹשׂ חָתָן עַל־כַּלָּה יָשִׂישׂ עָלַיִךְ אֱלֹהָיִךְ׃", 64.7. "וְעַתָּה יְהוָה אָבִינוּ אָתָּה אֲנַחְנוּ הַחֹמֶר וְאַתָּה יֹצְרֵנוּ וּמַעֲשֵׂה יָדְךָ כֻּלָּנוּ׃", 64.8. "אַל־תִּקְצֹף יְהוָה עַד־מְאֹד וְאַל־לָעַד תִּזְכֹּר עָוֺן הֵן הַבֶּט־נָא עַמְּךָ כֻלָּנוּ׃", 65.17. "כִּי־הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת וְלֹא תַעֲלֶינָה עַל־לֵב׃",

1.21. "How is the faithful city Become a harlot! She that was full of justice, Righteousness lodged in her, But now murderers.", 1.29. "For they shall be ashamed of the terebinths which ye have desired, And ye shall be confounded for the gardens that ye have chosen.", 5.1. "Let me sing of my well-beloved, A song of my beloved touching his vineyard. My well-beloved had a vineyard In a very fruitful hill;", 5.2. "And he digged it, and cleared it of stones, And planted it with the choicest vine, And built a tower in the midst of it, And also hewed out a vat therein; And he looked that it should bring forth grapes, And it brought forth wild grapes. .", 5.3. "And now, O inhabitants of Jerusalem and men of Judah, Judge, I pray you, betwixt me and my vineyard.", 5.4. "What could have been done more to my vineyard, That I have not done in it? Wherefore, when I looked that it should bring forth grapes, Brought it forth wild grapes?", 5.5. "And now come, I will tell you What I will do to my vineyard: I will take away the hedge thereof, And it shall be eaten up; I will break down the fence thereof, And it shall be trodden down;", 5.6. "And I will lay it waste: It shall not be pruned nor hoed, But there shall come up briers and thorns; I will also command the clouds That they rain no rain upon it.", 5.7. "For the vineyard of the LORD of hosts is the house of Israel, And the men of Judah the plant of His delight; And He looked for justice, but behold violence; For righteousness, but behold a cry.", 8.11. "For the LORD spoke thus to me with a strong hand, admonishing me that I should not walk in the way of this people, saying:", 13.8. "And they shall be affrighted; Pangs and throes shall take hold of them; They shall be in pain as a woman in travail; They shall look aghast one at another; Their faces shall be faces of flame.", 13.16. "Their babes also shall be dashed in pieces before their eyes; Their houses shall be spoiled, And their wives ravished.", 14.8. "Yea, the cypresses rejoice at thee, and the cedars of Lebanon: ‘Since thou art laid down, no feller is come up against us.’", 17.10. "For thou hast forgotten the God of thy salvation, And thou hast not been mindful of the Rock of thy stronghold; Therefore thou didst plant plants of pleasantness, And didst set it with slips of a stranger;", 17.11. "In the day of thy planting thou didst make it to grow, And in the morning thou didst make thy seed to blossom— A heap of boughs in the day of grief And of desperate pain.", 19.16. "In that day shall Egypt be like unto women; and it shall tremble and fear because of the shaking of the hand of the LORD of hosts, which He shaketh over it.", 20.1. "In the year that Tartan came into Ashdod, when Sargon the king of Assyria sent him, and he fought against Ashdod and took it;", 20.2. "at that time the LORD spoke by Isaiah the son of Amoz, saying: ‘Go, and loose the sackcloth from off thy loins, and put thy shoe from off thy foot.’ And he did so, walking naked and barefoot.", 20.3. "And the LORD said: ‘Like as My servant Isaiah hath walked naked and barefoot to be for three years a sign and a wonder upon Egypt and upon Ethiopia,", 20.4. "so shall the king of Assyria lead away the captives of Egypt, and the exiles of Ethiopia, young and old, naked and barefoot, and with buttocks uncovered, to the shame of Egypt.", 23.17. "And it shall come to pass after the end of seventy years, that the LORD will remember Tyre, and she shall return to her hire, and shall have commerce with all the kingdoms of the world upon the face of the earth.", 23.18. "And her gain and her hire shall be holiness to the LORD; it shall not be treasured nor laid up; for her gain shall be for them that dwell before the LORD, to eat their fill, and for stately clothing.", 29.14. "Therefore, behold, I will again do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid.", 34.8. "For the LORD hath a day of vengeance, A year of recompense for the controversy of Zion.", 41.1. "Keep silence before Me, O islands, And let the peoples renew their strength; Let them draw near, then let them speak; Let us come near together to judgment.", 41.2. "Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble.", 41.3. "He pursueth them, and passeth on safely; The way with his feet he treadeth not.", 41.4. "Who hath wrought and done it? He that called the generations from the beginning. I, the LORD, who am the first, And with the last am the same.", 41.5. "The isles saw, and feared; The ends of the earth trembled; They drew near, and came.", 42.9. "Behold, the former things are come to pass, And new things do I declare; Before they spring forth I tell you of them.", 42.10. "Sing unto the LORD a new song, And His praise from the end of the earth; Ye that go down to the sea, and all that is therein, The isles, and the inhabitants thereof.", 44.28. "That saith of Cyrus: ‘He is My shepherd, And shall perform all My pleasure’; Even saying of Jerusalem: ‘She shall be built’; And to the temple: ‘My foundation shall be laid.’", 45.1. "Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut:", 46.11. "Calling a bird of prey from the east, the man of My counsel from a far country; Yea, I have spoken, I will also bring it to pass, I have purposed, I will also do it.", 47.1. "Come down, and sit in the dust, O virgin daughter of Babylon, Sit on the ground without a throne, O daughter of the Chaldeans; For thou shalt no more be called Tender and delicate." 47.2. "Take the millstones, and grind meal; Remove thy veil, Strip off the train, uncover the leg, Pass through the rivers.", 47.3. "Thy nakedness shall be uncovered, Yea, thy shame shall be seen; I will take vengeance, And will let no man intercede.", 50.1. "Thus saith the LORD: Where is the bill of your mother’s divorcement, Wherewith I have put her away? Or which of My creditors is it To whom I have sold you? Behold, for your iniquities were ye sold, And for your transgressions was your mother put away.", 50.2. "Wherefore, when I came, was there no man? When I called, was there none to answer? Is My hand shortened at all, that it cannot redeem? Or have I no power to deliver? Behold, at My rebuke I dry up the sea, I make the rivers a wilderness; Their fish become foul, because there is no water, And die for thirst.", 50.3. "I clothe the heavens with blackness, And I make sackcloth their covering.", 54.1. "Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.", 54.2. "Enlarge the place of thy tent, And let them stretch forth the curtains of thy habitations, spare not; Lengthen thy cords, and strengthen thy stakes.", 54.3. "For thou shalt spread abroad on the right hand and on the left; And thy seed shall possess the nations, And make the desolate cities to be inhabited.", 54.4. "Fear not, for thou shalt not be ashamed. Neither be thou confounded, for thou shalt not be put to shame; For thou shalt forget the shame of thy youth, And the reproach of thy widowhood shalt thou remember no more.", 54.5. "For thy Maker is thy husband, The LORD of hosts is His name; And the Holy One of Israel is thy Redeemer, The God of the whole earth shall He be called.", 54.6. "For the LORD hath called thee As a wife forsaken and grieved in spirit; And a wife of youth, can she be rejected? Saith thy God.", 54.7. "For a small moment have I forsaken thee; But with great compassion will I gather thee.", 54.8. "In a little wrath I hid My face from thee for a moment; But with everlasting kindness will I have compassion on thee, Saith the LORD thy Redeemer.", 54.9. "For this is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee.", 54.10. "For the mountains may depart, and the hills be removed; but My kindness shall not depart from thee, neither shall My covet of peace be removed, saith the LORD that hath compassion on thee.", 57.3. "But draw near hither, Ye sons of the sorceress, The seed of the adulterer and the harlot.", 57.4. "Against whom do ye sport yourselves? Against whom make ye a wide mouth, And draw out the tongue? Are ye not children of transgression, A seed of falsehood,", 57.5. "Ye that inflame yourselves among the terebinths, Under every leafy tree; That slay the children in the valleys, Under the clefts of the rocks?", 57.6. "Among the smooth stones of the valley is thy portion; They, they are thy lot; Even to them hast thou poured a drink-offering, Thou hast offered a meal-offering. Should I pacify Myself for these things?", 57.7. "Upon a high and lofty mountain Hast thou set thy bed; Thither also wentest thou up To offer sacrifice.", 57.8. "And behind the doors and the posts Hast thou set up thy symbol; For thou hast uncovered, and art gone up from Me, Thou hast enlarged thy bed, And chosen thee of them Whose bed thou lovedst, Whose hand thou sawest.", 57.9. "And thou wentest to the king with ointment, And didst increase thy perfumes, And didst send thine ambassadors far off, Even down to the nether-world.", 57.10. "Thou wast wearied with the length of thy way; yet saidst thou not: ‘There is no hope’; thou didst find a renewal of thy strength, therefore thou wast not affected.", 57.11. "And of whom hast thou been afraid and in fear, that thou wouldest fail? And as for Me, thou hast not remembered Me, nor laid it to thy heart. Have not I held My peace even of long time? Therefore thou fearest Me not.", 57.12. "I will declare thy righteousness; thy works also—they shall not profit thee.", 57.13. "When thou criest, let them that thou hast gathered deliver thee; but the wind shall carry them all away, a breath shall bear them off; but he that taketh refuge in Me shall possess the land, and shall inherit My holy mountain.", 58.3. "’Wherefore have we fasted, and Thou seest not? Wherefore have we afflicted our soul, and Thou takest no knowledge?’— Behold, in the day of your fast ye pursue your business, And exact all your labours.", 58.4. "Behold, ye fast for strife and contention, And to smite with the fist of wickedness; Ye fast not this day So as to make your voice to be heard on high.", 60.12. "For that nation and kingdom that will not serve thee shall perish; Yea, those nations shall be utterly wasted.", 62.1. "For Zion’s sake will I not hold My peace, And for Jerusalem’s sake I will not rest, Until her triumph go forth as brightness, And her salvation as a torch that burneth.", 62.2. "And the nations shall see thy triumph, And all kings thy glory; And thou shalt be called by a new name, Which the mouth of the LORD shall mark out.", 62.3. "Thou shalt also be a crown of beauty in the hand of the LORD, And a royal diadem in the open hand of thy God.", 62.4. "Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused.", 62.5. "For as a young man espouseth a virgin, So shall thy sons espouse thee; And as the bridegroom rejoiceth over the bride, So shall thy God rejoice over thee.", 64.7. "But now, O LORD, Thou art our Father; we are the clay, and Thou our potter, and we all are the work of Thy hand.", 64.8. "Be not wroth very sore, O LORD, neither remember iniquity for ever; behold, look, we beseech Thee, we are all Thy people.", 65.17. "For, behold, I create new heavens And a new earth; And the former things shall not be remembered, Nor come into mind. .",

23. Homer, Iliad, 2.548, 2.828, 2.830, 3.103, 3.274, 6.37-6.65, 8.245-8.251, 14.256-14.261, 15.36, 16.693, 19.258, 20.4-20.6, 20.213-20.243, 24.306-24.321 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33, 86, 110, 333, 337

2.548. / And with him there followed forty black ships. 2.828. / men of wealth, that drink the dark water of Aesepus, even the Troes, these again were led by the glorious son of Lycaon, Pandarus, to whom Apollo himself gave the bow.And they that held Adrasteia and the land of Apaesus, and that held Pityeia and the steep mount of Tereia, 2.830. / these were led by Adrastus and Araphius, with corslet of linen, sons twain of Merops of Percote, that was above all men skilled in prophesying, and would not suffer his sons to go into war, the bane of men. But the twain would in no wise hearken, for the fates of black death were leading them on. 3.103. / because of my quarrel and Alexander's beginning thereof. And for whichsoever of us twain death and fate are appointed, let him lie dead; but be ye others parted with all speed. Bring ye two lambs, a white ram and a black ewe, for Earth and Sun, and for Zeus we will bring another; 3.274. / and poured water over the hands of the kings. And the son of Atreus drew forth with his hand the knife that ever hung beside the great sheath of his sword, and cut hair from off the heads of the lambs; and the heralds portioned it out to the chieftans of the Trojans and Achaeans. 6.37. / And the warrior Leïtus slew Phylacus, as he fled before him; and Eurypylus laid Melanthius low. 6.38. / And the warrior Leïtus slew Phylacus, as he fled before him; and Eurypylus laid Melanthius low. 6.39. / And the warrior Leïtus slew Phylacus, as he fled before him; and Eurypylus laid Melanthius low. But Adrastus did Menelaus, good at the warcry, take alive; for his two horses, coursing in terror over the plain, became entangled in a tamarisk bough, and breaking the curved car at the end of the pole, 6.40. / themselves went on toward the city whither the rest were fleeing in rout; but their master rolled from out the car beside the wheel headlong in the dust upon his face. And to his side came Menelaus, son of Atreus, bearing his far-shadowing spear. 6.41. / themselves went on toward the city whither the rest were fleeing in rout; but their master rolled from out the car beside the wheel headlong in the dust upon his face. And to his side came Menelaus, son of Atreus, bearing his far-shadowing spear. 6.42. / themselves went on toward the city whither the rest were fleeing in rout; but their master rolled from out the car beside the wheel headlong in the dust upon his face. And to his side came Menelaus, son of Atreus, bearing his far-shadowing spear. 6.43. / themselves went on toward the city whither the rest were fleeing in rout; but their master rolled from out the car beside the wheel headlong in the dust upon his face. And to his side came Menelaus, son of Atreus, bearing his far-shadowing spear. 6.44. / themselves went on toward the city whither the rest were fleeing in rout; but their master rolled from out the car beside the wheel headlong in the dust upon his face. And to his side came Menelaus, son of Atreus, bearing his far-shadowing spear. 6.45. / Then Adrastus clasped him by the knees and besought him:Take me alive, thou son of Atreus, and accept a worthy ransom; treasures full many lie stored in the palace of my wealthy father, bronze and gold and iron wrought with toil; thereof would my father grant thee ransom past counting, 6.46. / Then Adrastus clasped him by the knees and besought him:Take me alive, thou son of Atreus, and accept a worthy ransom; treasures full many lie stored in the palace of my wealthy father, bronze and gold and iron wrought with toil; thereof would my father grant thee ransom past counting, 6.47. / Then Adrastus clasped him by the knees and besought him:Take me alive, thou son of Atreus, and accept a worthy ransom; treasures full many lie stored in the palace of my wealthy father, bronze and gold and iron wrought with toil; thereof would my father grant thee ransom past counting, 6.48. / Then Adrastus clasped him by the knees and besought him:Take me alive, thou son of Atreus, and accept a worthy ransom; treasures full many lie stored in the palace of my wealthy father, bronze and gold and iron wrought with toil; thereof would my father grant thee ransom past counting, 6.49. / Then Adrastus clasped him by the knees and besought him:Take me alive, thou son of Atreus, and accept a worthy ransom; treasures full many lie stored in the palace of my wealthy father, bronze and gold and iron wrought with toil; thereof would my father grant thee ransom past counting, 6.50. / should he hear that I am alive at the ships of the Achaeans. So spake he, and sought to persuade the other's heart in his breast, and lo, Menelaus was about to give him to his squire to lead to the swift ships of the Achaeans, but Agamemnon came running to meet him, and spake a word of reproof, saying: 6.51. / should he hear that I am alive at the ships of the Achaeans. So spake he, and sought to persuade the other's heart in his breast, and lo, Menelaus was about to give him to his squire to lead to the swift ships of the Achaeans, but Agamemnon came running to meet him, and spake a word of reproof, saying: 6.52. / should he hear that I am alive at the ships of the Achaeans. So spake he, and sought to persuade the other's heart in his breast, and lo, Menelaus was about to give him to his squire to lead to the swift ships of the Achaeans, but Agamemnon came running to meet him, and spake a word of reproof, saying: 6.53. / should he hear that I am alive at the ships of the Achaeans. So spake he, and sought to persuade the other's heart in his breast, and lo, Menelaus was about to give him to his squire to lead to the swift ships of the Achaeans, but Agamemnon came running to meet him, and spake a word of reproof, saying: 6.54. / should he hear that I am alive at the ships of the Achaeans. So spake he, and sought to persuade the other's heart in his breast, and lo, Menelaus was about to give him to his squire to lead to the swift ships of the Achaeans, but Agamemnon came running to meet him, and spake a word of reproof, saying: 6.55. / Soft-hearted Menelaus, why carest thou thus for the men? Hath then so great kindness been done thee in thy house by Trojans? of them let not one escape sheer destruction and the might of our hands, nay, not the man-child whom his mother bears in her womb; let not even him escape, 6.56. / Soft-hearted Menelaus, why carest thou thus for the men? Hath then so great kindness been done thee in thy house by Trojans? of them let not one escape sheer destruction and the might of our hands, nay, not the man-child whom his mother bears in her womb; let not even him escape, 6.57. / Soft-hearted Menelaus, why carest thou thus for the men? Hath then so great kindness been done thee in thy house by Trojans? of them let not one escape sheer destruction and the might of our hands, nay, not the man-child whom his mother bears in her womb; let not even him escape, 6.58. / Soft-hearted Menelaus, why carest thou thus for the men? Hath then so great kindness been done thee in thy house by Trojans? of them let not one escape sheer destruction and the might of our hands, nay, not the man-child whom his mother bears in her womb; let not even him escape, 6.59. / Soft-hearted Menelaus, why carest thou thus for the men? Hath then so great kindness been done thee in thy house by Trojans? of them let not one escape sheer destruction and the might of our hands, nay, not the man-child whom his mother bears in her womb; let not even him escape, 6.60. / but let all perish together out of Ilios, unmourned and unmarked. So spake the warrior, and turned his brother's mind, for he counselled aright; so Menelaus with his hand thrust from him the warrior Adrastus, and lord Agamemnon smote him on the flank, and he fell backward; and the son of Atreus 6.61. / but let all perish together out of Ilios, unmourned and unmarked. So spake the warrior, and turned his brother's mind, for he counselled aright; so Menelaus with his hand thrust from him the warrior Adrastus, and lord Agamemnon smote him on the flank, and he fell backward; and the son of Atreus 6.62. / but let all perish together out of Ilios, unmourned and unmarked. So spake the warrior, and turned his brother's mind, for he counselled aright; so Menelaus with his hand thrust from him the warrior Adrastus, and lord Agamemnon smote him on the flank, and he fell backward; and the son of Atreus 6.63. / but let all perish together out of Ilios, unmourned and unmarked. So spake the warrior, and turned his brother's mind, for he counselled aright; so Menelaus with his hand thrust from him the warrior Adrastus, and lord Agamemnon smote him on the flank, and he fell backward; and the son of Atreus 6.64. / but let all perish together out of Ilios, unmourned and unmarked. So spake the warrior, and turned his brother's mind, for he counselled aright; so Menelaus with his hand thrust from him the warrior Adrastus, and lord Agamemnon smote him on the flank, and he fell backward; and the son of Atreus 6.65. / planted his heel on his chest, and drew forth the ashen spear. Then Nestor shouted aloud, and called to the Argives:My friends, Danaan warriors, squires of Ares, let no man now abide behind in eager desire for spoil, that he may come to the ships bearing the greatest store; 8.245. / 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, 8.246. / 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, 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, 8.248. / 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, 8.249. / 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, 8.250. / even where the Achaeans were wont to offer sacrifice to Zeus from whom all omens come. So they, when they saw that it was from Zeus that the bird was come, leapt the more upon the Trojans and bethought them of battle.Then might no man of the Danaans, for all they were so many, vaunt that he before the son of Tydeus guided his swift horses 8.251. / even where the Achaeans were wont to offer sacrifice to Zeus from whom all omens come. So they, when they saw that it was from Zeus that the bird was come, leapt the more upon the Trojans and bethought them of battle.Then might no man of the Danaans, for all they were so many, vaunt that he before the son of Tydeus guided his swift horses 14.260. / To her I came in my flight, and besought her, and Zeus refrained him, albeit he was wroth, for he had awe lest he do aught displeasing to swift Night. And now again thou biddest me fulfill this other task, that may nowise be done. To him then spake again ox-eyed, queenly Hera:Sleep, wherefore ponderest thou of these things in thine heart? 14.261. / To her I came in my flight, and besought her, and Zeus refrained him, albeit he was wroth, for he had awe lest he do aught displeasing to swift Night. And now again thou biddest me fulfill this other task, that may nowise be done. To him then spake again ox-eyed, queenly Hera:Sleep, wherefore ponderest thou of these things in thine heart? 15.36. / and she spake and addressed him with winged words:Hereto now be Earth my witness and the broad Heaven above, and the down-flowing water of Styx, which is the greatest and most dread oath for the blessed gods, and thine own sacred head, and the couch of us twain, couch of our wedded love, 16.693. / full easily, and again of himself he rouseth men to fight; and he it was that now put fury in the breast of Patroclus.Then whom first, whom last didst thou slay, Patroclus, when the gods called thee deathward? Adrastus first, and Autonous, and Echeclus, 19.258. / made prayer to Zeus; and all the Argives sat thereby in silence, hearkening as was meet unto the king. And he spake in prayer, with a look up to the wide heaven:Be Zeus my witness first, highest and best of gods, and Earth and Sun, and the Erinyes, that under earth 20.4. / 20.4. / So by the beaked ships around thee, O son of Peleus, insatiate of fight, the Achaeans arrayed them for battle; and likewise the Trojans over against them on the rising ground of the plain. But Zeus bade Themis summon the gods to the place of gathering from the 20.5. / 20.5. / So by the beaked ships around thee, O son of Peleus, insatiate of fight, the Achaeans arrayed them for battle; and likewise the Trojans over against them on the rising ground of the plain. But Zeus bade Themis summon the gods to the place of gathering from the 20.5. / brow of many-ribbed Olympus; and she sped everywhither, and bade them come to the house of Zeus. There was no river that came not, save only Oceanus, nor any nymph, of all that haunt the fair copses, the springs that feed the rivers, and the grassy meadows. 20.6. / brow of many-ribbed Olympus; and she sped everywhither, and bade them come to the house of Zeus. There was no river that came not, save only Oceanus, nor any nymph, of all that haunt the fair copses, the springs that feed the rivers, and the grassy meadows. 20.213. / of these shall one pair or the other mourn a dear son this day; for verily not with childish words, I deem, shall we twain thus part one from the other and return from out the battle. Howbeit, if thou wilt, hear this also, that thou mayest know well my lineage, and many there be that know it: 20.214. / of these shall one pair or the other mourn a dear son this day; for verily not with childish words, I deem, shall we twain thus part one from the other and return from out the battle. Howbeit, if thou wilt, hear this also, that thou mayest know well my lineage, and many there be that know it: 20.215. / at the first Zeus, the cloud-gatherer, begat Dardanus, and he founded Dardania, for not yet was sacred Ilios builded in the plain to be a city of mortal men, but they still dwelt upon the slopes of many-fountained Ida. And Dardanus in turn begat a son, king Erichthonius, 20.216. / at the first Zeus, the cloud-gatherer, begat Dardanus, and he founded Dardania, for not yet was sacred Ilios builded in the plain to be a city of mortal men, but they still dwelt upon the slopes of many-fountained Ida. And Dardanus in turn begat a son, king Erichthonius, 20.217. / at the first Zeus, the cloud-gatherer, begat Dardanus, and he founded Dardania, for not yet was sacred Ilios builded in the plain to be a city of mortal men, but they still dwelt upon the slopes of many-fountained Ida. And Dardanus in turn begat a son, king Erichthonius, 20.218. / at the first Zeus, the cloud-gatherer, begat Dardanus, and he founded Dardania, for not yet was sacred Ilios builded in the plain to be a city of mortal men, but they still dwelt upon the slopes of many-fountained Ida. And Dardanus in turn begat a son, king Erichthonius, 20.219. / at the first Zeus, the cloud-gatherer, begat Dardanus, and he founded Dardania, for not yet was sacred Ilios builded in the plain to be a city of mortal men, but they still dwelt upon the slopes of many-fountained Ida. And Dardanus in turn begat a son, king Erichthonius, 20.220. / who became richest of mortal men. Three thousand steeds had he that pastured in the marsh-land; mares were they. rejoicing in their tender foals. of these as they grazed the North Wind became enamoured, and he likened himself to a dark-maned stallion and covered them; 20.221. / who became richest of mortal men. Three thousand steeds had he that pastured in the marsh-land; mares were they. rejoicing in their tender foals. of these as they grazed the North Wind became enamoured, and he likened himself to a dark-maned stallion and covered them; 20.222. / who became richest of mortal men. Three thousand steeds had he that pastured in the marsh-land; mares were they. rejoicing in their tender foals. of these as they grazed the North Wind became enamoured, and he likened himself to a dark-maned stallion and covered them; 20.223. / who became richest of mortal men. Three thousand steeds had he that pastured in the marsh-land; mares were they. rejoicing in their tender foals. of these as they grazed the North Wind became enamoured, and he likened himself to a dark-maned stallion and covered them; 20.224. / who became richest of mortal men. Three thousand steeds had he that pastured in the marsh-land; mares were they. rejoicing in their tender foals. of these as they grazed the North Wind became enamoured, and he likened himself to a dark-maned stallion and covered them; 20.225. / and they conceived, and bare twelve fillies These, when they bounded over the earth, the giver of grain, would course over the topmost ears of ripened corn and break them not, and whenso they bounded over the broad back of the sea, would course over the topmost breakers of the hoary brine. 20.226. / and they conceived, and bare twelve fillies These, when they bounded over the earth, the giver of grain, would course over the topmost ears of ripened corn and break them not, and whenso they bounded over the broad back of the sea, would course over the topmost breakers of the hoary brine. 20.227. / and they conceived, and bare twelve fillies These, when they bounded over the earth, the giver of grain, would course over the topmost ears of ripened corn and break them not, and whenso they bounded over the broad back of the sea, would course over the topmost breakers of the hoary brine. 20.228. / and they conceived, and bare twelve fillies These, when they bounded over the earth, the giver of grain, would course over the topmost ears of ripened corn and break them not, and whenso they bounded over the broad back of the sea, would course over the topmost breakers of the hoary brine. 20.229. / and they conceived, and bare twelve fillies These, when they bounded over the earth, the giver of grain, would course over the topmost ears of ripened corn and break them not, and whenso they bounded over the broad back of the sea, would course over the topmost breakers of the hoary brine. 20.230. / And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 20.231. / And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 20.232. / And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 20.233. / And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 20.234. / And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 20.235. / And Ilus again begat a son, peerless Laomedon, and Laomedon begat Tithonus and Priam and Clytius, and Hicetaon, scion of Ares. And Assaracus begat Capys, and he Anchises; but Anchises begat me and Priam goodly Hector. 20.236. / And Ilus again begat a son, peerless Laomedon, and Laomedon begat Tithonus and Priam and Clytius, and Hicetaon, scion of Ares. And Assaracus begat Capys, and he Anchises; but Anchises begat me and Priam goodly Hector. 20.237. / And Ilus again begat a son, peerless Laomedon, and Laomedon begat Tithonus and Priam and Clytius, and Hicetaon, scion of Ares. And Assaracus begat Capys, and he Anchises; but Anchises begat me and Priam goodly Hector. 20.238. / And Ilus again begat a son, peerless Laomedon, and Laomedon begat Tithonus and Priam and Clytius, and Hicetaon, scion of Ares. And Assaracus begat Capys, and he Anchises; but Anchises begat me and Priam goodly Hector. 20.239. / And Ilus again begat a son, peerless Laomedon, and Laomedon begat Tithonus and Priam and Clytius, and Hicetaon, scion of Ares. And Assaracus begat Capys, and he Anchises; but Anchises begat me and Priam goodly Hector. 20.240. / This then is the lineage amid the blood wherefrom I avow me sprung. 20.241. / This then is the lineage amid the blood wherefrom I avow me sprung. 20.242. / This then is the lineage amid the blood wherefrom I avow me sprung. 20.243. / This then is the lineage amid the blood wherefrom I avow me sprung. 24.306. / Then, when he had washed his hands, he took the cup from his wife and then made prayer, standing in the midst of thie court, and poured forth the wine, with a look toward heaven, and spake ahoud, saying:Father Zeus, that rulest from Ida, most glorious, most great, grant that I may come unto Achilles' hut as one to be welcomed and to be pitied; 24.307. / Then, when he had washed his hands, he took the cup from his wife and then made prayer, standing in the midst of thie court, and poured forth the wine, with a look toward heaven, and spake ahoud, saying:Father Zeus, that rulest from Ida, most glorious, most great, grant that I may come unto Achilles' hut as one to be welcomed and to be pitied; 24.308. / Then, when he had washed his hands, he took the cup from his wife and then made prayer, standing in the midst of thie court, and poured forth the wine, with a look toward heaven, and spake ahoud, saying:Father Zeus, that rulest from Ida, most glorious, most great, grant that I may come unto Achilles' hut as one to be welcomed and to be pitied; 24.309. / Then, when he had washed his hands, he took the cup from his wife and then made prayer, standing in the midst of thie court, and poured forth the wine, with a look toward heaven, and spake ahoud, saying:Father Zeus, that rulest from Ida, most glorious, most great, grant that I may come unto Achilles' hut as one to be welcomed and to be pitied; 24.310. / 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. 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. 24.312. / 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. 24.313. / 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. 24.314. / 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. 24.315. / Forthwith he sent an eagle, surest of omen among winged birds, the dusky eagle, even the hunter, that men call also the black eagle. Wide as is the door of some rich man's high-roofed treasure-chamber, a door well fitted with bolts, even so wide spread his wings to this side and to that; and he appeared to them on the right, 24.316. / Forthwith he sent an eagle, surest of omen among winged birds, the dusky eagle, even the hunter, that men call also the black eagle. Wide as is the door of some rich man's high-roofed treasure-chamber, a door well fitted with bolts, even so wide spread his wings to this side and to that; and he appeared to them on the right, 24.317. / Forthwith he sent an eagle, surest of omen among winged birds, the dusky eagle, even the hunter, that men call also the black eagle. Wide as is the door of some rich man's high-roofed treasure-chamber, a door well fitted with bolts, even so wide spread his wings to this side and to that; and he appeared to them on the right, 24.318. / Forthwith he sent an eagle, surest of omen among winged birds, the dusky eagle, even the hunter, that men call also the black eagle. Wide as is the door of some rich man's high-roofed treasure-chamber, a door well fitted with bolts, even so wide spread his wings to this side and to that; and he appeared to them on the right, 24.319. / Forthwith he sent an eagle, surest of omen among winged birds, the dusky eagle, even the hunter, that men call also the black eagle. Wide as is the door of some rich man's high-roofed treasure-chamber, a door well fitted with bolts, even so wide spread his wings to this side and to that; and he appeared to them on the right, 24.320. / darting across the city. And at sight of him they waxed glad, and the hearts in the breasts of all were cheered.Then the old man made haste and stepped upon his car, and drave forth from the gateway and the echoing portico. In front the mules drew the four-wheeled waggon, 24.321. / darting across the city. And at sight of him they waxed glad, and the hearts in the breasts of all were cheered.Then the old man made haste and stepped upon his car, and drave forth from the gateway and the echoing portico. In front the mules drew the four-wheeled waggon,

24. Hebrew Bible, Amos, None (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 93

25. Hebrew Bible, 1 Kings, 5.2, 5.5, 5.12-5.13, 7.2-7.3, 11.4-11.5, 13.9, 15.19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 165; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 182, 223, 224, 233, 235; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 205, 234

5.2. "וְעַתָּה צַוֵּה וְיִכְרְתוּ־לִי אֲרָזִים מִן־הַלְּבָנוֹן וַעֲבָדַי יִהְיוּ עִם־עֲבָדֶיךָ וּשְׂכַר עֲבָדֶיךָ אֶתֵּן לְךָ כְּכֹל אֲשֶׁר תֹּאמֵר כִּי אַתָּה יָדַעְתָּ כִּי אֵין בָּנוּ אִישׁ יֹדֵעַ לִכְרָת־עֵצִים כַּצִּדֹנִים׃", 5.2. "וַיְהִי לֶחֶם־שְׁלֹמֹה לְיוֹם אֶחָד שְׁלֹשִׁים כֹּר סֹלֶת וְשִׁשִּׁים כֹּר קָמַח׃", 5.5. "וַיֵּשֶׁב יְהוּדָה וְיִשְׂרָאֵל לָבֶטַח אִישׁ תַּחַת גַּפְנוֹ וְתַחַת תְּאֵנָתוֹ מִדָּן וְעַד־בְּאֵר שָׁבַע כֹּל יְמֵי שְׁלֹמֹה׃", 5.12. "וַיְדַבֵּר שְׁלֹשֶׁת אֲלָפִים מָשָׁל וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף׃", 5.13. "וַיְדַבֵּר עַל־הָעֵצִים מִן־הָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן וְעַד הָאֵזוֹב אֲשֶׁר יֹצֵא בַּקִּיר וַיְדַבֵּר עַל־הַבְּהֵמָה וְעַל־הָעוֹף וְעַל־הָרֶמֶשׂ וְעַל־הַדָּגִים׃", 7.2. "וַיִּבֶן אֶת־בֵּית יַעַר הַלְּבָנוֹן מֵאָה אַמָּה אָרְכּוֹ וַחֲמִשִּׁים אַמָּה רָחְבּוֹ וּשְׁלֹשִׁים אַמָּה קוֹמָתוֹ עַל אַרְבָּעָה טוּרֵי עַמּוּדֵי אֲרָזִים וּכְרֻתוֹת אֲרָזִים עַל־הָעַמּוּדִים׃", 7.2. "וְכֹתָרֹת עַל־שְׁנֵי הָעַמּוּדִים גַּם־מִמַּעַל מִלְּעֻמַּת הַבֶּטֶן אֲשֶׁר לְעֵבֶר שבכה [הַשְּׂבָכָה] וְהָרִמּוֹנִים מָאתַיִם טֻרִים סָבִיב עַל הַכֹּתֶרֶת הַשֵּׁנִית׃", 7.3. "וְאַרְבָּעָה אוֹפַנֵּי נְחֹשֶׁת לַמְּכוֹנָה הָאַחַת וְסַרְנֵי נְחֹשֶׁת וְאַרְבָּעָה פַעֲמֹתָיו כְּתֵפֹת לָהֶם מִתַּחַת לַכִּיֹּר הַכְּתֵפֹת יְצֻקוֹת מֵעֵבֶר אִישׁ לֹיוֹת׃", 7.3. "וְסָפֻן בָּאֶרֶז מִמַּעַל עַל־הַצְּלָעֹת אֲשֶׁר עַל־הָעַמּוּדִים אַרְבָּעִים וַחֲמִשָּׁה חֲמִשָּׁה עָשָׂר הַטּוּר׃", 11.4. "וַיְהִי לְעֵת זִקְנַת שְׁלֹמֹה נָשָׁיו הִטּוּ אֶת־לְבָבוֹ אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא־הָיָה לְבָבוֹ שָׁלֵם עִם־יְהוָה אֱלֹהָיו כִּלְבַב דָּוִיד אָבִיו׃", 11.4. "וַיְבַקֵּשׁ שְׁלֹמֹה לְהָמִית אֶת־יָרָבְעָם וַיָּקָם יָרָבְעָם וַיִּבְרַח מִצְרַיִם אֶל־שִׁישַׁק מֶלֶךְ־מִצְרַיִם וַיְהִי בְמִצְרַיִם עַד־מוֹת שְׁלֹמֹה׃", 11.5. "וַיֵּלֶךְ שְׁלֹמֹה אַחֲרֵי עַשְׁתֹּרֶת אֱלֹהֵי צִדֹנִים וְאַחֲרֵי מִלְכֹּם שִׁקֻּץ עַמֹּנִים׃", 13.9. "כִּי־כֵן צִוָּה אֹתִי בִּדְבַר יְהוָה לֵאמֹר לֹא־תֹאכַל לֶחֶם וְלֹא תִשְׁתֶּה־מָּיִם וְלֹא תָשׁוּב בַּדֶּרֶךְ אֲשֶׁר הָלָכְתָּ׃", 15.19. "בְּרִית בֵּינִי וּבֵינֶךָ בֵּין אָבִי וּבֵין אָבִיךָ הִנֵּה שָׁלַחְתִּי לְךָ שֹׁחַד כֶּסֶף וְזָהָב לֵךְ הָפֵרָה אֶת־בְּרִיתְךָ אֶת־בַּעְשָׁא מֶלֶךְ־יִשְׂרָאֵל וְיַעֲלֶה מֵעָלָי׃",

5.2. "And Solomon’s provision for one day was thirty measures of fine flour, and threescore measures of meal;", 5.5. "And Judah and Israel dwelt safely, every man under his vine and under his fig-tree, from Dan even to Beer-sheba, all the days of Solomon.", 5.12. "And he spoke three thousand proverbs; and his songs were a thousand and five.", 5.13. "And he spoke of trees, from the cedar that is in Lebanon even unto the hyssop that springeth out of the wall; he spoke also of beasts, and of fowl, and of creeping things, and of fishes.", 7.2. "For he built the house of the forest of Lebanon: the length thereof was a hundred cubits, and the breadth thereof fifty cubits, and the height thereof thirty cubits, upon four rows of cedar pillars, with cedar beams upon the pillars.", 7.3. "And it was covered with cedar above upon the side-chambers, that lay on forty and five pillars, fifteen in a row.", 11.4. "For it came to pass, when Solomon was old, that his wives turned away his heart after other gods; and his heart was not whole with the LORD his God, as was the heart of David his father.", 11.5. "For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the detestation of the Ammonites.", 13.9. "For it so was charged me by the word of the LORD, saying: Thou shalt eat no bread, nor drink water, neither return by the way that thou camest.’", 15.19. "’There is a league between me and thee, between my father and thy father; behold, I have sent unto thee a present of silver and gold; go, break thy league with Baasa king of Israel, that he may depart from me.’",

26. Homer, Odyssey, 2.68-2.69, 15.403-15.404 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 48, 337

27. Hesiod, Theogony, 104-119, 126-127, 133-135, 157-159, 482-483, 81-96 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 88

96. Their undertakings and unswervingly

28. Hebrew Bible, 1 Samuel, 13.10-13.15, 16.2-16.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •prophets and prophecy •prophets and prophecy, samuel Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 149, 205

13.11. "וַיֹּאמֶר שְׁמוּאֵל מֶה עָשִׂיתָ וַיֹּאמֶר שָׁאוּל כִּי־רָאִיתִי כִי־נָפַץ הָעָם מֵעָלַי וְאַתָּה לֹא־בָאתָ לְמוֹעֵד הַיָּמִים וּפְלִשְׁתִּים נֶאֱסָפִים מִכְמָשׂ׃", 13.12. "וָאֹמַר עַתָּה יֵרְדוּ פְלִשְׁתִּים אֵלַי הַגִּלְגָּל וּפְנֵי יְהוָה לֹא חִלִּיתִי וָאֶתְאַפַּק וָאַעֲלֶה הָעֹלָה׃", 13.13. "וַיֹּאמֶר שְׁמוּאֵל אֶל־שָׁאוּל נִסְכָּלְתָּ לֹא שָׁמַרְתָּ אֶת־מִצְוַת יְהוָה אֱלֹהֶיךָ אֲשֶׁר צִוָּךְ כִּי עַתָּה הֵכִין יְהוָה אֶת־מַמְלַכְתְּךָ אֶל־יִשְׂרָאֵל עַד־עוֹלָם׃", 13.14. "וְעַתָּה מַמְלַכְתְּךָ לֹא־תָקוּם בִּקֵּשׁ יְהוָה לוֹ אִישׁ כִּלְבָבוֹ וַיְצַוֵּהוּ יְהוָה לְנָגִיד עַל־עַמּוֹ כִּי לֹא שָׁמַרְתָּ אֵת אֲשֶׁר־צִוְּךָ יְהוָה׃", 13.15. "וַיָּקָם שְׁמוּאֵל וַיַּעַל מִן־הַגִּלְגָּל גִּבְעַת בִּנְיָמִן וַיִּפְקֹד שָׁאוּל אֶת־הָעָם הַנִּמְצְאִים עִמּוֹ כְּשֵׁשׁ מֵאוֹת אִישׁ׃", 16.2. "וַיֹּאמֶר שְׁמוּאֵל אֵיךְ אֵלֵךְ וְשָׁמַע שָׁאוּל וַהֲרָגָנִי וַיֹּאמֶר יְהוָה עֶגְלַת בָּקָר תִּקַּח בְּיָדֶךָ וְאָמַרְתָּ לִזְבֹּחַ לַיהוָה בָּאתִי׃", 16.2. "וַיִּקַּח יִשַׁי חֲמוֹר לֶחֶם וְנֹאד יַיִן וּגְדִי עִזִּים אֶחָד וַיִּשְׁלַח בְּיַד־דָּוִד בְּנוֹ אֶל־שָׁאוּל׃", 16.3. "וְקָרָאתָ לְיִשַׁי בַּזָּבַח וְאָנֹכִי אוֹדִיעֲךָ אֵת אֲשֶׁר־תַּעֲשֶׂה וּמָשַׁחְתָּ לִי אֵת אֲשֶׁר־אֹמַר אֵלֶיךָ׃",

13.10. "And it came to pass, that as soon as he had made an end of offering the burnt offering, behold, Shemu᾽el came; and Sha᾽ul went out to meet him, that he might greet him.", 13.11. "And Shemu᾽el said, What hast thou done? And Sha᾽ul said, Because I saw that the people were scattering from me, and that thou camest not within the days appointed, and that the Pelishtim gathered themselves together at Mikhmash;", 13.12. "therefore said I, The Pelishtim will come down now upon me to Gilgal, and I have not made supplication to the Lord: I forced myself therefore, and offered the burnt offering.", 13.13. "And Shemu᾽el said to Sha᾽ul, Thou hast done foolishly: thou hast not kept the commandment of the Lord thy God, which he commanded thee: for now the Lord would have established thy kingdom upon Yisra᾽el for ever.", 13.14. "But now thy kingdom shall not endure: the Lord has sought him a man after his own heart, and the Lord has commanded him to be a prince over his people, because thou hast not kept that which the Lord commanded thee.", 13.15. "And Shemu᾽el arose, and went up from Gilgal to Giv῾a of Binyamin. And Sha᾽ul numbered the people that were present with him, about six hundred men.", 16.2. "And Shemu᾽el said, How can I go? if Sha᾽ul hears it, he will kill me. And the Lord said, Take a heifer with thee, and say, I am come to sacrifice to the Lord.", 16.3. "And call Yishay to the sacrifice, and I will make known to thee what thou shalt do: and thou shalt anoint to me him whom I name to thee.",

29. Hebrew Bible, Habakkuk, 1.8 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 224

1.8. "וְקַלּוּ מִנְּמֵרִים סוּסָיו וְחַדּוּ מִזְּאֵבֵי עֶרֶב וּפָשׁוּ פָּרָשָׁיו וּפָרָשָׁיו מֵרָחוֹק יָבֹאוּ יָעֻפוּ כְּנֶשֶׁר חָשׁ לֶאֱכוֹל׃",

1.8. "Their horses also are swifter than leopards, And are more fierce than the wolves of the desert; And their horsemen spread themselves; Yea, their horsemen come from far, They fly as a vulture that hasteth to devour.",

30. Alcman, Poems, 66 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337

31. Aeschylus, Eumenides, 1, 10, 12-19, 2, 20, 3-9, 11 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337

11. ἐς τήνδε γαῖαν ἦλθε Παρνησοῦ θʼ ἕδρας.

32. Aeschylus, Prometheus Bound, 10-11, 209-210, 907-961, 963-996, 962 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 20

962. κέλευθον ἥνπερ ἦλθες ἐγκόνει πάλιν·

33. Aeschylus, Seven Against Thebes, 10-13, 15-19, 5-6, 69, 7, 70-77, 8-9, 14 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33

14. πόλει τʼ ἀρήγειν καὶ θεῶν ἐγχωρίων

34. Pherecydes of Syros, Fragments, None (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 48

35. Pindar, Pythian Odes, 1.6 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 86

36. Hebrew Bible, Ezekiel, a b c d\n0 8.1-11.25 8.1 8 1 \n1 40.4 40.4 40 4 \n2 40.2 40.2 40 2 \n3 40 40 40 None\n4 11.24 11.24 11 24 \n.. ... ... .. .. \n96 29 29 29 None\n97 30 30 30 None\n98 19.1 19.1 19 1 \n99 19.10 19.10 19 10 \n100 15.6 15.6 15 6 \n\n[101 rows x 4 columns] (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 165

37. Euripides, Orestes, 1495 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33

38. Herodotus, Histories, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 88

1.14.3. For Midas too made an offering: namely, the royal seat on which he sat to give judgment, and a marvellous seat it is. It is set in the same place as the bowls of Gyges. This gold and the silver offered by Gyges is called by the Delphians “Gygian” after its dedicator.

39. Hebrew Bible, Nehemiah, a b c d\n0 8.8 8.8 8 8 \n1 8.13 8.13 8 13 \n2 8.9 8.9 8 9 \n3 8.12 8.12 8 12 \n4 8.11 8.11 8 11 \n5 8.10 8.10 8 10 \n6 8.5 8.5 8 5 \n7 8.6 8.6 8 6 \n8 8.7 8.7 8 7 \n9 8.15 8.15 8 15 \n10 8.14 8.14 8 14 \n11 8 8 8 None\n12 . . (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 215; Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 23

8.8. "וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃",

8.8. "And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading.",

40. Plato, Meno, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •prophets and prophecy Found in books: Levison (2009), Filled with the Spirit, 165

99c. γίγνεται· ᾗ οἱ πολιτικοὶ ἄνδρες χρώμενοι τὰς πόλεις ὀρθοῦσιν, οὐδὲν διαφερόντως ἔχοντες πρὸς τὸ φρονεῖν ἢ οἱ χρησμῳδοί τε καὶ οἱ θεομάντεις· καὶ γὰρ οὗτοι ἐνθουσιῶντες λέγουσιν μὲν ἀληθῆ καὶ πολλά, ἴσασι δὲ οὐδὲν ὧν λέγουσιν. ΜΕΝ. κινδυνεύει οὕτως ἔχειν. ΣΩ. οὐκοῦν, ὦ Μένων, ἄξιον τούτους θείους καλεῖν τοὺς ἄνδρας, οἵτινες νοῦν μὴ ἔχοντες πολλὰ καὶ μεγάλα κατορθοῦσιν ὧν πράττουσι καὶ λέγουσι; ΜΕΝ. πάνυ γε. ΣΩ. ὀρθῶς ἄρʼ ἂν καλοῖμεν θείους τε οὓς νυνδὴ ἐλέγομεν

99c. This is the means which statesmen employ for their direction of states, and they have nothing more to do with wisdom than soothsayers and diviners; for these people utter many a true thing when inspired, but have no knowledge of anything they say. Men. I daresay that is so. Soc. And may we, Meno, rightly call those men divine who, having no understanding, yet succeed in many a great deed and word? Men. Certainly. Soc. Then we shall be right in calling those divine of whom

41. Aristophanes, Clouds, 365-382, 563-565, 816-822, 824-828, 823 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 20

823. καί σοι φράσω τι πρᾶγμ' ὃ μαθὼν ἀνὴρ ἔσει.

42. Plato, Phaedrus, 244 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •prophets and priests at rome, prophecy as a priestly function Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 83

43. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 127

44. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •prophets and prophecy Found in books: Levison (2009), Filled with the Spirit, 165

22c. ἃ ποιοῖεν, ἀλλὰ φύσει τινὶ καὶ ἐνθουσιάζοντες ὥσπερ οἱ θεομάντεις καὶ οἱ χρησμῳδοί· καὶ γὰρ οὗτοι λέγουσι μὲν πολλὰ καὶ καλά, ἴσασιν δὲ οὐδὲν ὧν λέγουσι. τοιοῦτόν τί μοι ἐφάνησαν πάθος καὶ οἱ ποιηταὶ πεπονθότες, καὶ ἅμα ᾐσθόμην αὐτῶν διὰ τὴν ποίησιν οἰομένων καὶ τἆλλα σοφωτάτων εἶναι ἀνθρώπων ἃ οὐκ ἦσαν. ἀπῇα οὖν καὶ ἐντεῦθεν τῷ αὐτῷ οἰόμενος περιγεγονέναι ᾧπερ καὶ τῶν πολιτικῶν.

22c. that what they composed they composed not by wisdom, but by nature and because they were inspired, like the prophets and givers of oracles; for these also say many fine things, but know none of the things they say; it was evident to me that the poets too had experienced something of this same sort. And at the same time I perceived that they, on account of their poetry, thought that they were the wisest of men in other things as well, in which they were not. So I went away from them also thinking that I was superior to them in the same thing in which I excelled the public men.Finally then I went to the hand-workers.

45. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •prophets and priests at rome, prophecy as a priestly function Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 182

436d. λέγειν δεῖν, ἀλλʼ ὅτι τὸ μέν τι αὐτοῦ ἕστηκε, τὸ δὲ κινεῖται. οὐχ οὕτω;

436d. and a part in motion. Is not that so? It is. Then if the disputant should carry the jest still further with the subtlety that tops at any rate stand still as a whole at the same time that they are in motion when with the peg fixed in one point they revolve, and that the same is true of any other case of circular motion about the same spot—we should reject the statement on the ground that the repose and the movement in such cases were not in relation to the same parts of the objects, but we would say

46. Thucydides, The History of The Peloponnesian War, 1.13.6, 3.104.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213

1.13.6. καὶ Ἴωσιν ὕστερον πολὺ γίγνεται ναυτικὸν ἐπὶ Κύρου Περσῶν πρώτου βασιλεύοντος καὶ Καμβύσου τοῦ υἱέος αὐτοῦ, τῆς τε καθ’ ἑαυτοὺς θαλάσσης Κύρῳ πολεμοῦντες ἐκράτησάν τινα χρόνον. καὶ Πολυκράτης Σάμου τυραννῶν ἐπὶ Καμβύσου ναυτικῷ ἰσχύων ἄλλας τε τῶν νήσων ὑπηκόους ἐποιήσατο καὶ Ῥήνειαν ἑλὼν ἀνέθηκε τῷ Ἀπόλλωνι τῷ Δηλίῳ. Φωκαῆς τε Μασσαλίαν οἰκίζοντες Καρχηδονίους ἐνίκων ναυμαχοῦντες: 3.104.2. θῆκαι ὅσαι ἦσαν τῶν τεθνεώτων ἐν Δήλῳ, πάσας ἀνεῖλον, καὶ τὸ λοιπὸν προεῖπον μήτε ἐναποθνῄσκειν ἐν τῇ νήσῳ μήτε ἐντίκτειν, ἀλλ’ ἐς τὴν Ῥήνειαν διακομίζεσθαι. ἀπέχει δὲ ἡ Ῥήνεια τῆς Δήλου οὕτως ὀλίγον ὥστε Πολυκράτης ὁ Σαμίων τύραννος ἰσχύσας τινὰ χρόνον ναυτικῷ καὶ τῶν τε ἄλλων νήσων ἄρξας καὶ τὴν Ῥήνειαν ἑλὼν ἀνέθηκε τῷ Ἀπόλλωνι τῷ Δηλίῳ ἁλύσει δήσας πρὸς τὴν Δῆλον. καὶ τὴν πεντετηρίδα τότε πρῶτον μετὰ τὴν κάθαρσιν ἐποίησαν οἱ Ἀθηναῖοι τὰ Δήλια.

1.13.6. Subsequently the Ionians attained to great naval strength in the reign of Cyrus, the first king of the Persians, and of his son Cambyses, and while they were at war with the former commanded for a while the Ionian sea. Polycrates also, the tyrant of Samos , had a powerful navy in the reign of Cambyses with which he reduced many of the islands, and among them Rhenea, which he consecrated to the Delian Apollo. About this time also the Phocaeans, while they were founding Marseilles , defeated the Carthaginians in a sea-fight. 3.104.2. All the sepulchres of those that had died in Delos were taken up, and for the future it was commanded that no one should be allowed either to die or to give birth to a child in the island; but that they should be carried over to Rhenea, which is so near to Delos that Polycrates, tyrant of Samos , having added Rhenea to his other island conquests during his period of naval ascendancy, dedicated it to the Delian Apollo by binding it to Delos with a chain. The Athenians, after the purification, celebrated, for the first time, the quinquennial festival of the Delian games.

47. Pherecydes of Athens, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 48

48. Aristophanes, The Rich Man, 287 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 72

287. νὴ τοὺς θεοὺς Μίδαις μὲν οὖν, ἢν ὦτ' ὄνου λάβητε.

49. Xenophon, The Education of Cyrus, 7.1.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 86

7.1.4. παρηγγύησε δὲ παρορᾶν πρὸς τὸ σημεῖον καὶ ἐν ἴσῳ ἕπεσθαι· ἦν δὲ αὐτῷ τὸ σημεῖον ἀετὸς χρυσοῦς ἐπὶ δόρατος μακροῦ ἀνατεταμένος. καὶ νῦν δʼ ἔτι τοῦτο τὸ σημεῖον τῷ Περσῶν βασιλεῖ διαμένει. πρὶν δὲ ὁρᾶν τοὺς πολεμίους εἰς τρὶς ἀνέπαυσε τὸ στράτευμα.

7.1.4. Before they came in sight of the enemy, he halted the army as many as three times.

50. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 160

51. Hebrew Bible, Ezra, a b c d\n0 7.6 7.6 7 6 \n1 7 7 7 None\n2 6 6 6 None\n3 . . (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 23

7.6. "הוּא עֶזְרָא עָלָה מִבָּבֶל וְהוּא־סֹפֵר מָהִיר בְּתוֹרַת מֹשֶׁה אֲשֶׁר־נָתַן יְהוָה אֱלֹהֵי יִשְׂרָאֵל וַיִּתֶּן־לוֹ הַמֶּלֶךְ כְּיַד־יְהוָה אֱלֹהָיו עָלָיו כֹּל בַּקָּשָׁתוֹ׃",

7.6. "this Ezra went up from Babylon; and he was a ready scribe in the Law of Moses, which the LORD, the God of Israel, had given; and the king granted him all his request, according to the hand of the LORD his God upon him.",

52. Hebrew Bible, 2 Chronicles, 34.14 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 42

34.14. "וּבְהוֹצִיאָם אֶת־הַכֶּסֶף הַמּוּבָא בֵּית יְהוָה מָצָא חִלְקִיָּהוּ הַכֹּהֵן אֶת־סֵפֶר תּוֹרַת־יְהוָה בְּיַד־מֹשֶׁה׃",

34.14. "And when they brought out the money that was brought into the house of the LORD, Hilkiah the priest found the book of the Law of the LORD given by Moses.",

53. Aristophanes, Birds, 1605, 1643, 1706-1754, 1756-1765, 1755 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 20

1755. ̔Υμὴν ὦ ̔Υμέναι' ὦ. 1755. ἔπεσθε νῦν γάμοισιν ὦ

54. Aristophanes, Knights, 1037 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 127

1037. ἔστι γυνή, τέξει δὲ λέονθ' ἱεραῖς ἐν ̓Αθήναις,

55. Anon., Fragments, 1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337

56. Hebrew Bible, Ecclesiastes, a b c d\n0 1.9 1.9 1 9 \n1 1.10 1.10 1 10 \n2 1.1 1.1 1 1 \n3 1 1 1 None\n4 . . (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 1

1.9. "מַה־שֶּׁהָיָה הוּא שֶׁיִּהְיֶה וּמַה־שֶׁנַּעֲשָׂה הוּא שֶׁיֵּעָשֶׂה וְאֵין כָּל־חָדָשׁ תַּחַת הַשָּׁמֶשׁ׃",

1.9. "That which hath been is that which shall be, And that which hath been done is that which shall be done; And there is nothing new under the sun.",

57. Hebrew Bible, Zechariah, 14.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •prophecy, prophets, prophetic books •prophets and prophecy Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 236; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 130

14.2. "בַּיּוֹם הַהוּא יִהְיֶה עַל־מְצִלּוֹת הַסּוּס קֹדֶשׁ לַיהוָה וְהָיָה הַסִּירוֹת בְּבֵית יְהוָה כַּמִּזְרָקִים לִפְנֵי הַמִּזְבֵּחַ׃", 14.2. "וְאָסַפְתִּי אֶת־כָּל־הַגּוֹיִם אֶל־יְרוּשָׁלִַם לַמִּלְחָמָה וְנִלְכְּדָה הָעִיר וְנָשַׁסּוּ הַבָּתִּים וְהַנָּשִׁים תשגלנה [תִּשָּׁכַבְנָה] וְיָצָא חֲצִי הָעִיר בַּגּוֹלָה וְיֶתֶר הָעָם לֹא יִכָּרֵת מִן־הָעִיר׃",

14.2. "For I will gather all nations against Jerusalem to battle; And the city shall be taken, and the houses rifled, And the women ravished; And half of the city shall go forth into captivity, But the residue of the people shall not be cut off from the city.",

58. Duris of Samos, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 342

59. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 186

60. Aristotle, Fragments, 484 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 110

61. Aristotle, Respiration, 484 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 110

62. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 72

63. Anon., 1 Enoch, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 25, 46

28. And thence I went towards the east, into the midst of the mountain range of the desert, and,I saw a wilderness and it was solitary, full of trees and plants. And water gushed forth from,above. Rushing like a copious watercourse [which flowed] towards the north-west it caused clouds and dew to ascend on every side."

64. Hebrew Bible, Daniel, 11.37 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 183

11.37. "וְעַל־אֱלֹהֵי אֲבֹתָיו לֹא יָבִין וְעַל־חֶמְדַּת נָשִׁים וְעַל־כָּל־אֱלוֹהַּ לֹא יָבִין כִּי עַל־כֹּל יִתְגַּדָּל׃",

11.37. "Neither shall he regard the gods of his fathers; and neither the desire of women, nor any god, shall he regard; for he shall magnify himself above all.",

65. Septuagint, Wisdom of Solomon, 7-8, 6 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 244

66. Dead Sea Scrolls, Damascus Document, 6.19 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •prophecy, false prophets Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 2

67. Dead Sea Scrolls, Damascus Document, 6.19 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •prophecy, false prophets Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 2

68. Dead Sea Scrolls, Community Rule, a b c d\n0 8.13 8.13 8 13 \n1 6 6 6 None\n2 1.3 1.3 1 3 \n3 - None\n4 8.14 8.14 8 14 \n5 3 3 3 None\n6 . . \n7 1 1 1 None\n8 8.15 8.15 8 15 \n9 2 2 2 None\n10 8.16 8.16 8 16 \n11 8.12 8.12 8 12 \n12 8 8 8 None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 51

69. Dead Sea Scrolls, Damascus Covenant, a b c d\n0 7 7 7 None\n1 8 8 8 None\n2 9 9 9 None\n3 10 10 10 None\n4 11 11 11 None\n5 10.19 10.19 10 19 \n6 7 7 7 None\n7 10.18 10.18 10 18 \n8 7.14 7.14 7 14 \n9 None\n10 None\n11 5.3 5.3 5 3 \n12 - None\n13 . . \n14 1 1 1 None\n15 10.17 10.17 10 17 \n16 0 0 0 None\n17 5.2 5.2 5 2 \n18 None\n19 7.15 7.15 7 15 \n20 4 4 4 None\n21 7.19 7.19 7 19 \n22 7.16 7.16 7 16 \n23 7.17 7.17 7 17 \n24 3 3 3 None\n25 7.18 7.18 7 18 \n26 7.20 7.20 7 20 \n27 5 5 5 None\n28 2 2 2 None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 65, 100, 155, 248

70. Septuagint, Ecclesiasticus (Siracides), 4.11-4.19, 6.18-6.37, 14.23, 15.2-15.3, 24.25-24.29, 51.19 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 185, 244

4.11. Wisdom exalts her sons and gives help to those who seek her. 4.12. Whoever loves her loves life,and those who seek her early will be filled with joy. 4.13. Whoever holds her fast will obtain glory,and the Lord will bless the place she enters. 4.14. Those who serve her will minister to the Holy One;the Lord loves those who love her. 4.15. He who obeys her will judge the nations,and whoever gives heed to her will dwell secure. 4.16. If he has faith in her he will obtain her;and his descendants will remain in possession of her. 4.17. For at first she will walk with him on tortuous paths,she will bring fear and cowardice upon him,and will torment him by her discipline until she trusts him,and she will test him with her ordices. 4.18. Then she will come straight back to him and gladden him,and will reveal her secrets to him. 4.19. If he goes astray she will forsake him,and hand him over to his ruin. 14.23. He who peers through her windows will also listen at her doors; 15.2. She will come to meet him like a mother,and like the wife of his youth she will welcome him. 15.2. He has not commanded any one to be ungodly,and he has not given any one permission to sin. 15.3. She will feed him with the bread of understanding,and give him the water of wisdom to drink. 24.25. It fills men with wisdom, like the Pishon,and like the Tigris at the time of the first fruits. 24.26. It makes them full of understanding, like the Euphrates,and like the Jordan at harvest time. 24.27. It makes instruction shine forth like light,like the Gihon at the time of vintage. 24.28. Just as the first man did not know her perfectly,the last one has not fathomed her; 24.29. for her thought is more abundant than the sea,and her counsel deeper than the great abyss. 51.19. My soul grappled with wisdom,and in my conduct I was strict;I spread out my hands to the heavens,and lamented my ignorance of her.

71. Septuagint, 2 Maccabees, a b c d\n0 15.4 15.4 15 4 \n1 15.3 15.3 15 3 \n2 15.2 15.2 15 2 \n3 10.7 10.7 10 7 \n4 10.1 10.1 10 1 \n5 10.2 10.2 10 2 \n6 10.5 10.5 10 5 \n7 10.3 10.3 10 3 \n8 10.6 10.6 10 6 \n9 15.1 15.1 15 1 \n10 10.8 10.8 10 8 \n11 15.8 15.8 15 8 \n12 15.9 15.9 15 9 \n13 15.10 15.10 15 10 \n14 15.7 15.7 15 7 \n15 10.4 10.4 10 4 \n16 15.11 15.11 15 11 \n17 15.16 15.16 15 16 \n18 15.36 15.36 15 36 \n19 15.12 15.12 15 12 \n20 15.15 15.15 15 15 \n21 15.14 15.14 15 14 \n22 15.13 15.13 15 13 \n23 15.5 15.5 15 5 \n24 15.6 15.6 15 6 \n25 1 1 1 None\n26 2.14 2.14 2 14 \n27 - None\n28 4 4 4 None\n29 3 3 3 None\n30 . . \n31 2.13 2.13 2 13 \n32 2 2 2 None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 53

15.4. And when they declared, 'It is the living Lord himself, the Sovereign in heaven, who ordered us to observe the seventh day,'

72. Anon., Testament of Job, 1, 48-50 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 197

73. Cicero, On Laws, 2.8.20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •prophets and priests at rome, prophecy as a priestly function Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 116

74. Cicero, On Divination, 1.6.11-1.6.12, 1.18.34, 2.11.26-2.11.27, 2.54.111-2.54.112, 2.100 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •prophets and priests at rome, prophecy as a priestly function Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 83, 114

2.100. Restant duo dividi genera, quae habere dicimur a natura, non ab arte, vaticidi et somniandi; de quibus, Quinte, inquam, si placet, disseramus. Mihi vero, inquit, placet; his enim, quae adhuc disputasti, prorsus adsentior, et, vere ut loquar, quamquam tua me oratio confirmavit, tamen etiam mea sponte nimis superstitiosam de divinatione Stoicorum sententiam iudicabam; haec me Peripateticorum ratio magis movebat et veteris Dicaearchi et eius, qui nunc floret, Cratippi, qui censent esse in mentibus hominum tamquam oraclum aliquod, ex quo futura praesentiant, si aut furore divino incitatus animus aut somno relaxatus solute moveatur ac libere. His de generibus quid sentias et quibus ea rationibus infirmes, audire sane velim.

2.100. There remain the two kinds of divination which we are said to derive from nature and not from art — vaticination and dreams, — these, my dear Quintus, if agreeable to you, let us now discuss.Delighted, I assure you, said he, for I am in entire accord with the views which you have so far expressed. To be quite frank, your argument has merely strengthened the opinion which I already had, for my own reasoning had convinced me that the Stoic view of divination smacked too much of superstition. I was more impressed by the reasoning of the Peripatetics, of Dicaearchus, of ancient times, and of Cratippus, who still flourishes. According to their opinion there is within the human soul some sort of power — oracular, I might call it — by which the future is foreseen when the soul is inspired by a divine frenzy, or when it is released by sleep and is free to move at will. I should like very much to learn your views of these two classes of divination and by what arguments you disprove them. [49]

75. Septuagint, 1 Maccabees, 2.39-2.41, 4.52-4.59, 7.48-7.49 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •prophecy, false prophets Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 53

2.39. When Mattathias and his friends learned of it, they mourned for them deeply. 2.40. And each said to his neighbor: "If we all do as our brethren have done and refuse to fight with the Gentiles for our lives and for our ordices, they will quickly destroy us from the earth." 2.41. So they made this decision that day: "Let us fight against every man who comes to attack us on the sabbath day; let us not all die as our brethren died in their hiding places." 4.52. Early in the morning on the twenty-fifth day of the ninth month, which is the month of Chislev, in the one hundred and forty-eighth year, 4.53. they rose and offered sacrifice, as the law directs, on the new altar of burnt offering which they had built. 4.54. At the very season and on the very day that the Gentiles had profaned it, it was dedicated with songs and harps and lutes and cymbals. 4.55. All the people fell on their faces and worshiped and blessed Heaven, who had prospered them. 4.56. So they celebrated the dedication of the altar for eight days, and offered burnt offerings with gladness; they offered a sacrifice of deliverance and praise. 4.57. They decorated the front of the temple with golden crowns and small shields; they restored the gates and the chambers for the priests, and furnished them with doors. 4.58. There was very great gladness among the people, and the reproach of the Gentiles was removed. 4.59. Then Judas and his brothers and all the assembly of Israel determined that every year at that season the days of dedication of the altar should be observed with gladness and joy for eight days, beginning with the twenty-fifth day of the month of Chislev. 7.48. The people rejoiced greatly and celebrated that day as a day of great gladness. 7.49. And they decreed that this day should be celebrated each year on the thirteenth day of Adar.

76. Livy, History, 29.10.4-29.10.6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 342

77. Anon., Sibylline Oracles, 1.87-1.103, 3.110-3.155 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267

78. Diodorus Siculus, Historical Library, 5.64.4, 10.4.3, 34.33.1-34.33.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 48, 72, 342

5.64.4. But some historians, and Ephorus is one of them, record that the Idaean Dactyli were in fact born on the Mt. IdÃª which is in Phrygia and passed over to Europe together with Mygdon; and since they were wizards, they practised charms and initiatory rites and mysteries and in the course of a sojourn in Samothrace they amazed the natives of that island not a little by their skill in such matters. And it was at this time, we are further told, that Orpheus, who was endowed with an exceptional gift of poesy and song, also became a pupil of theirs, and he was subsequently the first to introduce initiatory rites and mysteries to the Greeks.

79. Philo of Alexandria, On The Life of Moses, 1.283 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •prophets and prophecy Found in books: Levison (2009), Filled with the Spirit, 159

1.283. And he, as soon as he was by himself, was again suddenly filled by divine inspiration, and, without at all understanding the words which he uttered, spoke everything that was put into his mouth, prophesying in the following manner:--"Rise up and listen, O king! prick up thy ears and hear. God is not able to speak falsely as if he were a man, nor does he change his purpose like the son of man. When he has once spoken, does he not abide by his word? For he will say nothing at all which shall not be completely brought to pass, since his word is also his deed. I, indeed, have been brought hither to bless this nation, and not to curse it.

80. Ovid, Fasti, 4.363-4.364 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 339

4.363. inter ait ‘viridem Cybelen altasque Celaenas 4.364. amnis it insana, nomine Gallus, aqua.

4.363. ‘Between green Cybele and high Celaenae,’ she said, 4.364. ‘Runs a river of maddening water, called the Gallus.

81. Philo of Alexandria, On The Contemplative Life, 2, 5, 25 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 51

25. And in every house there is a sacred shrine which is called the holy place, and the monastery in which they retire by themselves and perform all the mysteries of a holy life, bringing in nothing, neither meat, nor drink, nor anything else which is indispensable towards supplying the necessities of the body, but studying in that place the laws and the sacred oracles of God enunciated by the holy prophets, and hymns, and psalms, and all kinds of other things by reason of which knowledge and piety are increased and brought to perfection.

82. Plutarch, Phocion, 28.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophets and priests at rome, prophecy as a priestly function Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 83

28.4. ἡ μὲν οὖν φρουρὰ διὰ Μένυλλον οὐδὲν ἠνίασε τοὺς ἀνθρώπους· τῶν δὲ ἀποψηφισθέντων τοῦ πολιτεύματος διὰ πενίαν ὑπὲρ μυρίους καὶ δισχιλίους γενομένων οἵ τε μένοντες ἐδόκουν σχέτλια καὶ ἄτιμα πάσχειν, οἵ τε διὰ τοῦτο τὴν πόλιν ἐκλιπόντες καὶ μεταστάντες εἰς Θρᾴκην, Ἀντιπάτρου γῆν καὶ πόλιν αὐτοῖς παρασχόντος, ἐκπεπολιορκημένοις ἐῴκεσαν.

28.4.

83. Quintilian, Institutes of Oratory, 10.90 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 285

84. Josephus Flavius, Jewish Antiquities, 1.64, 1.155, 4.118-4.119, 4.327-4.331, 10.30-10.35, 10.74-10.142, 11.291-11.296, 12.276-12.277, 12.323-12.326, 12.412, 13.299, 15.373-15.379, 18.4-18.10, 18.23-18.25, 18.85-18.87, 20.97-20.99, 20.160, 20.167-20.172 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophecy, prophets, prophetic books •prophecy, false prophets •prophets and prophecy Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 53, 54, 55; Levison (2009), Filled with the Spirit, 159; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267

1.64. of those children by Ada, one was Jabal: he erected tents, and loved the life of a shepherd. But Jubal, who was born of the same mother with him, exercised himself in music; and invented the psaltery and the harp. But Tubal, one of his children by the other wife, exceeded all men in strength, and was very expert and famous in martial performances. He procured what tended to the pleasures of the body by that method; and first of all invented the art of making brass. 1.155. for which reason he began to have higher notions of virtue than others had, and he determined to renew and to change the opinion all men happened then to have concerning God; for he was the first that ventured to publish this notion, That there was but one God, the Creator of the universe; and that, as to other [gods], if they contributed any thing to the happiness of men, that each of them afforded it only according to his appointment, and not by their own power. 4.118. 5. Thus did Balaam speak by inspiration, as not being in his own power, but moved to say what he did by the Divine Spirit. But then Balak was displeased, and said he had broken the contract he had made, whereby he was to come, as he and his confederates had invited him, by the promise of great presents: for whereas he came to curse their enemies, he had made an encomium upon them, and had declared that they were the happiest of men. 4.119. To which Balaam replied, “O Balak, if thou rightly considerest this whole matter, canst thou suppose that it is in our power to be silent, or to say any thing, when the Spirit of God seizes upon us?—for he puts such words as he pleases in our mouths, and such discourses as we are not ourselves conscious of. 4.327. 49. Now Moses lived in all one hundred and twenty years; a third part of which time, abating one month, he was the people’s ruler; and he died on the last month of the year, which is called by the Macedonians Dystrus, but by us Adar, on the first day of the month. 4.328. He was one that exceeded all men that ever were in understanding, and made the best use of what that understanding suggested to him. He had a very graceful way of speaking and addressing himself to the multitude; and as to his other qualifications, he had such a full command of his passions, 4.329. as if he hardly had any such in his soul, and only knew them by their names, as rather perceiving them in other men than in himself. He was also such a general of an army as is seldom seen, as well as such a prophet as was never known, and this to such a degree, that whatsoever he pronounced, you would think you heard the voice of God himself. 4.330. So the people mourned for him thirty days: nor did ever any grief so deeply affect the Hebrews as did this upon the death of Moses: 4.331. nor were those that had experienced his conduct the only persons that desired him, but those also that perused the laws he left behind him had a strong desire after him, and by them gathered the extraordinary virtue he was master of. And this shall suffice for the declaration of the manner of the death of Moses. 10.30. 2. At this time it was that the dominion of the Assyrians was overthrown by the Medes; but of these things I shall treat elsewhere. But the king of Babylon, whose name was Baladan, sent ambassadors to Hezekiah, with presents, and desired he would be his ally and his friend. 10.31. So he received the ambassadors gladly, and made them a feast, and showed them his treasures, and his armory, and the other wealth he was possessed of, in precious stones and in gold, and gave them presents to be carried to Baladan, and sent them back to him. 10.32. Upon which the prophet Isaiah came to him, and inquired of him whence those ambassadors came; to which he replied, that they came from Babylon, from the king; and that he had showed them all he had, that by the sight of his riches and forces he might thereby guess at [the plenty he was in], and be able to inform the king of it. 10.33. But the prophet rejoined, and said, “Know thou, that, after a little while, these riches of thine shall be carried away to Babylon, and thy posterity shall be made eunuchs there, and lose their manhood, and be servants to the king of Babylon; for that God foretold such things would come to pass.” 10.34. Upon which words Hezekiah was troubled, and said that he was himself unwilling that his nation should fall into such calamities; yet since it is not possible to alter what God had determined, he prayed that there might be peace while he lived. Berosus also makes mention of this Baladan, king of Babylon. 10.35. Now as to this prophet [Isaiah], he was by the confession of all, a divine and wonderful man in speaking truth; and out of the assurance that he had never written what was false, he wrote down all his prophecies, and left them behind him in books, that their accomplishment might be judged of from the events by posterity: nor did this prophet do so alone, but the others, which were twelve in number, did the same. And whatsoever is done among us, Whether it be good, or whether it be bad, comes to pass according to their prophecies; but of every one of these we shall speak hereafter. 10.74. 1. Now Neco, king of Egypt, raised an army, and marched to the river Euphrates, in order to fight with the Medes and Babylonians, who had overthrown the dominion of the Assyrians, for he had a desire to reign over Asia. 10.75. Now when he was come to the city Mendes, which belonged to the kingdom of Josiah, he brought an army to hinder him from passing through his own country, in his expedition against the Medes. Now Neco sent a herald to Josiah, and told him that he did not make this expedition against him, but was making haste to Euphrates; and desired that he would not provoke him to fight against him, because he obstructed his march to the place whither he had resolved to go. 10.76. But Josiah did not admit of this advice of Neco, but put himself into a posture to hinder him from his intended march. I suppose it was fate that pushed him on this conduct, that it might take an occasion against him; 10.77. for as he was setting his army in array, and rode about in his chariot, from one wing of his army to another, one of the Egyptians shot an arrow at him, and put an end to his eagerness of fighting; for being sorely wounded, he commanded a retreat to be sounded for his army, and returned to Jerusalem, and died of that wound; and was magnificently buried in the sepulcher of his fathers, when he had lived thirty-nine years, and of them had reigned thirty-one. 10.78. But all the people mourned greatly for him, lamenting and grieving on his account many days; and Jeremiah the prophet composed an elegy to lament him, which is extant till this time also. 10.79. Moreover, this prophet denounced beforehand the sad calamities that were coming upon the city. He also left behind him in writing a description of that destruction of our nation which has lately happened in our days, and the taking of Babylon; nor was he the only prophet who delivered such predictions beforehand to the multitude, but so did Ezekiel also, who was the first person that wrote, and left behind him in writing two books concerning these events. 10.80. Now these two prophets were priests by birth, but of them Jeremiah dwelt in Jerusalem, from the thirteenth year of the reign of Josiah, until the city and temple were utterly destroyed. However, as to what befell this prophet, we will relate it in its proper place. 10.81. 2. Upon the death of Josiah, which we have already mentioned, his son, Jehoahaz by name, took the kingdom, being about twenty-three years old. He reigned in Jerusalem; and his mother was Hamutal, of the city Libhah. He was an impious man, and impure in his course of life; 10.82. but as the king of Egypt returned from the battle, he sent for Jehoahaz to come to him, to the city called Hamath which belongs to Syria; and when he was come, he put him in bands, and delivered the kingdom to a brother of his, by the father’s side, whose name was Eliakim, and changed his name to Jehoiakim and laid a tribute upon the land of a hundred talents of silver, and a talent of gold; 10.83. and this sum of money Jehoiakim paid by way of tribute; but Neco carried away Jehoahaz into Egypt, where he died when he had reigned three months and ten days. Now Jehoiakim’s mother was called Zebudah, of the city Rumah. He was of a wicked disposition, and ready to do mischief; nor was he either religions towards God, or good-natured towards men. 10.84. 1. Now in the fourth year of the reign of Jehoiakim, one whose name was Nebuchadnezzar took the government over the Babylonians, who at the same time went up with a great army to the city Carchemish, which was at Euphrates, upon a resolution he had taken to fight with Neco king of Egypt, under whom all Syria then was. 10.85. And when Neco understood the intention of the king of Babylon, and that this expedition was made against him, he did not despise his attempt, but made haste with a great band of men to Euphrates to defend himself from Nebuchadnezzar; 10.86. and when they had joined battle, he was beaten, and lost many ten thousands [of his soldiers] in the battle. So the king of Babylon passed over Euphrates, and took all Syria, as far as Pelusium, excepting Judea. 10.87. But when Nebuchadnezzar had already reigned four years, which was the eighth of Jehoiakim’s government over the Hebrews, the king of Babylon made an expedition with mighty forces against the Jews, and required tribute of Jehoiakim, and threatened upon his refusal to make war against him. He was affrighted at his threatening, and bought his peace with money, and brought the tribute he was ordered to bring for three years. 10.88. 2. But on the third year, upon hearing that the king of the Babylonians made an expedition against the Egyptians, he did not pay his tribute; yet was he disappointed of his hope, for the Egyptians durst not fight at this time. 10.89. And indeed the prophet Jeremiah foretold every day, how vainly they relied on their hopes from Egypt, and how the city would be overthrown by the king of Babylon, and Jehoiakim the king would be subdued by him. 10.90. But what he thus spake proved to be of no advantage to them, because there were none that should escape; for both the multitude and the rulers, when they heard him, had no concern about what they heard; but being displeased at what was said, as if the prophet were a diviner against the king, they accused Jeremiah, and bringing him before the court, they required that a sentence and a punishment might be given against him. 10.91. Now all the rest gave their votes for his condemnation, but the elders refused, who prudently sent away the prophet from the court of [the prison], and persuaded the rest to do Jeremiah no harm; 10.92. for they said that he was not the only person who foretold what would come to the city, but that Micah signified the same before him, as well as many others, none of which suffered any thing of the kings that then reigned, but were honored as the prophets of God. 10.93. So they mollified the multitude with these words, and delivered Jeremiah from the punishment to which he was condemned. Now when this prophet had written all his prophecies, and the people were fasting, and assembled at the temple, on the ninth month of the fifth year of Jehoiakim, he read the book he had composed of his predictions of what was to befall the city, and the temple, and the multitude. 10.94. And when the rulers heard of it, they took the book from him, and bid him and Baruch the scribe to go their ways, lest they should be discovered by one or other; but they carried the book, and gave it to the king; so he gave order, in the presence of his friends, that his scribe should take it, and read it. 10.95. When the king heard what it contained, he was angry, and tore it, and cast it into the fire, where it was consumed. He also commanded that they should seek for Jeremiah, and Baruch the scribe, and bring them to him, that they might be punished. However, they escaped his anger. 10.96. 3. Now, a little time afterwards, the king of Babylon made an expedition against Jehoiakim, whom he received [into the city], and this out of fear of the foregoing predictions of this prophet, as supposing he should suffer nothing that was terrible, because he neither shut the gates, nor fought against him; 10.97. yet when he was come into the city, he did not observe the covets he had made, but he slew such as were in the flower of their age, and such as were of the greatest dignity, together with their king Jehoiakim, whom he commanded to be thrown before the walls, without any burial; and made his son Jehoiachin king of the country, and of the city: 10.98. he also took the principal persons in dignity for captives, three thousand in number, and led them away to Babylon; among which was the prophet Ezekiel, who was then but young. And this was the end of king Jehoiakim, when he had lived thirty-six years, and of them reigned eleven. But Jehoiachin succeeded him in the kingdom, whose mother’s name was Nehushta; she was a citizen of Jerusalem. He reigned three months and ten days. 10.99. 1. But a terror seized on the king of Babylon, who had given the kingdom to Jehoiachin, and that immediately; he was afraid that he should bear him a grudge, because of his killing his father, and thereupon should make the country revolt from him; wherefore he sent an army, and besieged Jehoiachin in Jerusalem; 10.100. but because he was of a gentle and just disposition, he did not desire to see the city endangered on his account, but he took his mother and kindred, and delivered them to the commanders sent by the king of Babylon, and accepted of their oaths, that neither should they suffer any harm, nor the city; 10.101. which agreement they did not observe for a single year, for the king of Babylon did not keep it, but gave orders to his generals to take all that were in the city captives, both the youth and the handicraftsmen, and bring them bound to him; their number was ten thousand eight hundred and thirty-two; as also Jehoiachin, and his mother and friends. 10.102. And when these were brought to him, he kept them in custody, and appointed Jehoiachin’s uncle, Zedekiah, to be king; and made him take an oath, that he would certainly keep the kingdom for him, and make no innovation, nor have any league of friendship with the Egyptians. 10.103. 2. Now Zedekiah was twentyandone year’s old when he took the government; and had the same mother with his brother Jehoiakim, but was a despiser of justice and of his duty, for truly those of the same age with him were wicked about him, and the whole multitude did what unjust and insolent things they pleased; 10.104. for which reason the prophet Jeremiah came often to him, and protested to him, and insisted, that he must leave off his impieties and transgressions, and take care of what was right, and neither give ear to the rulers, (among whom were wicked men,) nor give credit to their false prophets, who deluded them, as if the king of Babylon would make no more war against them, and as if the Egyptians would make war against him, and conquer him, since what they said was not true, and the events would not prove such [as they expected]. 10.105. Now as to Zedekiah himself, while he heard the prophet speak, he believed him, and agreed to every thing as true, and supposed it was for his advantage; but then his friends perverted him, and dissuaded him from what the prophet advised, and obliged him to do what they pleased. 10.106. Ezekiel also foretold in Babylon what calamities were coming upon the people, which when he heard, he sent accounts of them unto Jerusalem. But Zedekiah did not believe their prophecies, for the reason following: It happened that the two prophets agreed with one another in what they said as in all other things, that the city should be taken, and Zedekiah himself should be taken captive; but Ezekiel disagreed with him, and said that Zedekiah should not see Babylon, while Jeremiah said to him, that the king of Babylon should carry him away thither in bonds. 10.107. And because they did not both say the same thing as to this circumstance, he disbelieved what they both appeared to agree in, and condemned them as not speaking truth therein, although all the things foretold him did come to pass according to their prophecies, as we shall show upon a fitter opportunity. 10.108. 3. Now when Zedekiah had preserved the league of mutual assistance he had made with the Babylonians for eight years, he brake it, and revolted to the Egyptians, in hopes, by their assistance, of overcoming the Babylonians. 10.109. When the king of Babylon knew this, he made war against him: he laid his country waste, and took his fortified towns, and came to the city Jerusalem itself to besiege it. 10.110. But when the king of Egypt heard what circumstances Zedekiah his ally was in, he took a great army with him, and came into Judea, as if he would raise the siege; upon which the king of Babylon departed from Jerusalem, and met the Egyptians, and joined battle with them, and beat them; and when he had put them to flight, he pursued them, and drove them out of all Syria. 10.111. Now as soon as the king of Babylon was departed from Jerusalem, the false prophets deceived Zedekiah, and said that the king of Babylon would not any more make war against him or his people, nor remove them out of their own country into Babylon; and that those then in captivity would return, with all those vessels of the temple of which the king of Babylon had despoiled that temple. 10.112. But Jeremiah came among them, and prophesied what contradicted those predictions, and what proved to be true, that they did ill, and deluded the king; that the Egyptians would be of no advantage to them, but that the king of Babylon would renew the war against Jerusalem, and besiege it again, and would destroy the people by famine, and carry away those that remained into captivity, and would take away what they had as spoils, and would carry off those riches that were in the temple; nay, that, besides this, he would burn it, and utterly overthrow the city, and that they should serve him and his posterity seventy years; 10.113. that then the Persians and the Medes should put an end to their servitude, and overthrow the Babylonians; “and that we shall be dismissed, and return to this land, and rebuild the temple, and restore Jerusalem.” 10.114. When Jeremiah said this, the greater part believed him; but the rulers, and those that were wicked, despised him, as one disordered in his senses. Now he had resolved to go elsewhere, to his own country, which was called Anathoth, and was twenty furlongs distant from Jerusalem; and as he was going, one of the rulers met him, and seized upon him, and accused him falsely, as though he were going as a deserter to the Babylonians; 10.115. but Jeremiah said that he accused him falsely, and added, that he was only going to his own country; but the other would not believe him, but seized upon him, and led him away to the rulers, and laid an accusation against him, under whom he endured all sorts of torments and tortures, and was reserved to be punished; and this was the condition he was in for some time, while he suffered what I have already described unjustly. 10.116. 4. Now in the ninth year of the reign of Zedekiah, on the tenth day of the tenth month, the king of Babylon made a second expedition against Jerusalem, and lay before it eighteen months, and besieged it with the utmost application. There came upon them also two of the greatest calamities at the same time that Jerusalem was besieged, a famine and a pestilential distemper, and made great havoc of them. 10.117. And though the prophet Jeremiah was in prison, he did not rest, but cried out, and proclaimed aloud, and exhorted the multitude to open their gates, and admit the king of Babylon, for that if they did so, they should be preserved, and their whole families; but if they did not so, they should be destroyed; 10.118. and he foretold, that if any one staid in the city, he should certainly perish by one of these ways,—either be consumed by the famine, or slain by the enemy’s sword; but that if he would flee to the enemy, he should escape death. 10.119. Yet did not these rulers who heard believe him, even when they were in the midst of their sore calamities; but they came to the king, and in their anger informed him what Jeremiah had said, and accused him, and complained of the prophet as of a madman, and one that disheartened their minds, and by the denunciation of miseries weakened the alacrity of the multitude, who were otherwise ready to expose themselves to dangers for him, and for their country, while he, in a way of threatening, warned them to fly to the enemy, and told them that the city should certainly be taken, and be utterly destroyed. 10.120. 5. But for the king himself, he was not at all irritated against Jeremiah, such was his gentle and righteous disposition; yet, that he might not be engaged in a quarrel with those rulers at such a time, by opposing what they intended, he let them do with the prophet whatsoever they would; 10.121. whereupon, when the king had granted them such a permission, they presently came into the prison, and took him, and let him down with a cord into a pit full of mire, that he might be suffocated, and die of himself. So he stood up to the neck in the mire which was all about him, and so continued; 10.122. but there was one of the king’s servants, who was in esteem with him, an Ethiopian by descent, who told the king what a state the prophet was in, and said that his friends and his rulers had done evil in putting the prophet into the mire, and by that means contriving against him that he should suffer a death more bitter than that by his bonds only. 10.123. When the king heard this, he repented of his having delivered up the prophet to the rulers, and bid the Ethiopian take thirty men of the king’s guards, and cords with them, and whatsoever else they understood to be necessary for the prophet’s preservation, and to draw him up immediately. So the Ethiopian took the men he was ordered to take, and drew up the prophet out of the mire, and left him at liberty [in the prison]. 10.124. 6. But when the king had sent to call him privately, and inquired what he could say to him from God, which might be suitable to his present circumstances, and desired him to inform him of it, Jeremiah replied, that he had somewhat to say; but he said withal, he should not be believed, nor, if he admonished them, should be hearkened to; “for,” said he, “thy friends have determined to destroy me, as though I had been guilty of some wickedness; and where are now those men who deceived us, and said that the king of Babylon would not come and fight against us any more? but I am afraid now to speak the truth, lest thou shouldst condemn me to die.” 10.125. And when the king had assured him upon oath, that he would neither himself put him to death, nor deliver him up to the rulers, he became bold upon that assurance that was given him, and gave him this advice: That he should deliver the city up to the Babylonians; 10.126. and he said that it was God who prophesied this by him, that [he must do so] if he would be preserved, and escape out of the danger he was in, and that then neither should the city fall to the ground, nor should the temple be burned; but that [if he disobeyed] he would be the cause of these miseries coming upon the citizens, and of the calamity that would befall his whole house. 10.127. When the king heard this, he said that he would willingly do what he persuaded him to, and what he declared would be to his advantage, but that he was afraid of those of his own country that had fallen away to the Babylonians, lest he should be accused by them to the king of Babylon, and be punished. 10.128. But the prophet encouraged him, and said he had no cause to fear such punishment, for that he should not have the experience of any misfortune, if he would deliver all up to the Babylonians, neither himself, nor his children, nor his wives, and that the temple should then continue unhurt. 10.129. So when Jeremiah had said this, the king let him go, and charged him to betray what they had resolved on to none of the citizens, nor to tell any of these matters to any of the rulers, if they should have learned that he had been sent for, and should inquire of him what it was that he was sent for, and what he had said to him; but to pretend to them that he besought him that he might not be kept in bonds and in prison. 10.130. And indeed he said so to them; for they came to the prophet, and asked him what advice it was that he came to give the king relating to them. And thus I have finished what concerns this matter. 10.131. 1. Now the king of Babylon was very intent and earnest upon the siege of Jerusalem; and he erected towers upon great banks of earth, and from them repelled those that stood upon the walls; he also made a great number of such banks round about the whole city, whose height was equal to those walls. 10.132. However, those that were within bore the siege with courage and alacrity, for they were not discouraged, either by the famine, or by the pestilential distemper, but were of cheerful minds in the prosecution of the war, although those miseries within oppressed them also, and they did not suffer themselves to be terrified, either by the contrivances of the enemy, or by their engines of war, but contrived still different engines to oppose all the other withal, 10.133. till indeed there seemed to be an entire struggle between the Babylonians and the people of Jerusalem, which had the greater sagacity and skill; the former party supposing they should be thereby too hard for the other, for the destruction of the city; the latter placing their hopes of deliverance in nothing else but in persevering in such inventions in opposition to the other, as might demonstrate the enemy’s engines were useless to them. 10.134. And this siege they endured for eighteen months, until they were destroyed by the famine, and by the darts which the enemy threw at them from the towers. 10.135. 2. Now the city was taken on the ninth day of the fourth month, in the eleventh year of the reign of Zedekiah. They were indeed only generals of the king of Babylon, to whom Nebuchadnezzar committed the care of the siege, for he abode himself in the city of Riblah. The names of these generals who ravaged and subdued Jerusalem, if any one desire to know them, were these: Nergal Sharezer, Samgar Nebo, Rabsaris, Sorsechim, and Rabmag. 10.136. And when the city was taken about midnight, and the enemy’s generals were entered into the temple, and when Zedekiah was sensible of it, he took his wives, and his children, and his captains, and his friends, and with them fled out of the city, through the fortified ditch, and through the desert; 10.137. and when certain of the deserters had informed the Babylonians of this, at break of day, they made haste to pursue after Zedekiah, and overtook him not far from Jericho, and encompassed him about. But for those friends and captains of Zedekiah who had fled out of the city with him, when they saw their enemies near them, they left him, and dispersed themselves, some one way, and some another, and every one resolved to save himself; 10.138. o the enemy took Zedekiah alive, when he was deserted by all but a few, with his children and his wives, and brought him to the king. When he was come, Nebuchadnezzar began to call him a wicked wretch, and a covet-breaker, and one that had forgotten his former words, when he promised to keep the country for him. 10.139. He also reproached him for his ingratitude, that when he had received the kingdom from him, who had taken it from Jehoiachin, and given it to him, he had made use of the power he gave him against him that gave it; “but,” said he, “God is great, who hated that conduct of thine, and hath brought thee under us.” 10.140. And when he had used these words to Zedekiah, he commanded his sons and his friends to be slain, while Zedekiah and the rest of the captains looked on; after which he put out the eyes of Zedekiah, and bound him, and carried him to Babylon. 10.141. And these things happened to him, as Jeremiah and Ezekiel had foretold to him, that he should be caught, and brought before the king of Babylon, and should speak to him face to face, and should see his eyes with his own eyes; and thus far did Jeremiah prophesy. But he was also made blind, and brought to Babylon, but did not see it, according to the prediction of Ezekiel. 10.142. 3. We have said thus much, because it was sufficient to show the nature of God to such as are ignorant of it, that it is various, and acts many different ways, and that all events happen after a regular manner, in their proper season, and that it foretells what must come to pass. It is also sufficient to show the ignorance and incredulity of men, whereby they are not permitted to foresee any thing that is future, and are, without any guard, exposed to calamities, so that it is impossible for them to avoid the experience of those calamities. 11.291. Now there were slain by the Jews that were in the country, and in the other cities, seventy-five thousand of their enemies, and these were slain on the thirteenth day of the month, and the next day they kept as a festival. 11.292. In like manner the Jews that were in Shushan gathered themselves together, and feasted on the fourteenth day, and that which followed it; whence it is that even now all the Jews that are in the habitable earth keep these days festival, and send portions to one another. 11.293. Mordecai also wrote to the Jews that lived in the kingdom of Artaxerxes to observe these days, and celebrate them as festivals, and to deliver them down to posterity, that this festival might continue for all time to come, and that it might never be buried in oblivion; 11.294. for since they were about to be destroyed on these days by Haman, they would do a right thing, upon escaping the danger in them, and on them inflicting punishment on their enemies, to observe those days, and give thanks to God on them; 11.295. for which cause the Jews still keep the forementioned days, and call them days of Phurim (or Purim.) And Mordecai became a great and illustrious person with the king, and assisted him in the government of the people. He also lived with the queen; 11.296. o that the affairs of the Jews were, by their means, better than they could ever have hoped for. And this was the state of the Jews under the reign of Artaxerxes. 12.276. who taught them to fight, even on the Sabbath day; and told them that unless they would do so, they would become their own enemies, by observing the law [so rigorously], while their adversaries would still assault them on this day, and they would not then defend themselves, and that nothing could then hinder but they must all perish without fighting. 12.277. This speech persuaded them. And this rule continues among us to this day, that if there be a necessity, we may fight on Sabbath days. 12.323. 7. Now Judas celebrated the festival of the restoration of the sacrifices of the temple for eight days, and omitted no sort of pleasures thereon; but he feasted them upon very rich and splendid sacrifices; and he honored God, and delighted them by hymns and psalms. 12.324. Nay, they were so very glad at the revival of their customs, when, after a long time of intermission, they unexpectedly had regained the freedom of their worship, that they made it a law for their posterity, that they should keep a festival, on account of the restoration of their temple worship, for eight days. 12.325. And from that time to this we celebrate this festival, and call it Lights. I suppose the reason was, because this liberty beyond our hopes appeared to us; and that thence was the name given to that festival. 12.326. Judas also rebuilt the walls round about the city, and reared towers of great height against the incursions of enemies, and set guards therein. He also fortified the city Bethsura, that it might serve as a citadel against any distresses that might come from our enemies. 12.412. This victory happened to fall on the thirteenth day of that month which by the Jews is called Adar and by the Macedonians Dystrus; and the Jews thereon celebrate this victory every year, and esteem it as a festival day. After which the Jewish nation were, for a while, free from wars, and enjoyed peace; but afterward they returned into their former state of wars and hazards. 13.299. 7. But when Hyrcanus had put an end to this sedition, he after that lived happily, and administered the government in the best manner for thirty-one years, and then died, leaving behind him five sons. He was esteemed by God worthy of the three privileges,—the government of his nation, the dignity of the high priesthood, and prophecy; 15.373. 5. Now there was one of these Essenes, whose name was Manahem, who had this testimony, that he not only conducted his life after an excellent manner, but had the foreknowledge of future events given him by God also. This man once saw Herod when he was a child, and going to school, and saluted him as king of the Jews; 15.374. but he, thinking that either he did not know him, or that he was in jest, put him in mind that he was but a private man; but Manahem smiled to himself, and clapped him on his backside with his hand, and said, “However that be, thou wilt be king, and wilt begin thy reign happily, for God finds thee worthy of it. And do thou remember the blows that Manahem hath given thee, as being a signal of the change of thy fortune. 15.375. And truly this will be the best reasoning for thee, that thou love justice [towards men], and piety towards God, and clemency towards thy citizens; yet do I know how thy whole conduct will be, that thou wilt not be such a one, 15.376. for thou wilt excel all men in happiness, and obtain an everlasting reputation, but wilt forget piety and righteousness; and these crimes will not be concealed from God, at the conclusion of thy life, when thou wilt find that he will be mindful of them, and punish time for them.” 15.377. Now at that time Herod did not at all attend to what Manahem said, as having no hopes of such advancement; but a little afterward, when he was so fortunate as to be advanced to the dignity of king, and was in the height of his dominion, he sent for Manahem, and asked him how long he should reign. 15.378. Manahem did not tell him the full length of his reign; wherefore, upon that silence of his, he asked him further, whether he should reign ten years or not? He replied, “Yes, twenty, nay, thirty years;” but did not assign the just determinate limit of his reign. Herod was satisfied with these replies, and gave Manahem his hand, and dismissed him; and from that time he continued to honor all the Essenes. 15.379. We have thought it proper to relate these facts to our readers, how strange soever they be, and to declare what hath happened among us, because many of these Essenes have, by their excellent virtue, been thought worthy of this knowledge of divine revelations. 18.4. Yet was there one Judas, a Gaulonite, of a city whose name was Gamala, who, taking with him Sadduc, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty; 18.5. as if they could procure them happiness and security for what they possessed, and an assured enjoyment of a still greater good, which was that of the honor and glory they would thereby acquire for magimity. They also said that God would not otherwise be assisting to them, than upon their joining with one another in such councils as might be successful, and for their own advantage; and this especially, if they would set about great exploits, and not grow weary in executing the same; 18.6. o men received what they said with pleasure, and this bold attempt proceeded to a great height. All sorts of misfortunes also sprang from these men, and the nation was infected with this doctrine to an incredible degree; 18.7. one violent war came upon us after another, and we lost our friends which used to alleviate our pains; there were also very great robberies and murder of our principal men. This was done in pretense indeed for the public welfare, but in reality for the hopes of gain to themselves; 18.8. whence arose seditions, and from them murders of men, which sometimes fell on those of their own people, (by the madness of these men towards one another, while their desire was that none of the adverse party might be left,) and sometimes on their enemies; a famine also coming upon us, reduced us to the last degree of despair, as did also the taking and demolishing of cities; nay, the sedition at last increased so high, that the very temple of God was burnt down by their enemies’ fire. 18.9. Such were the consequences of this, that the customs of our fathers were altered, and such a change was made, as added a mighty weight toward bringing all to destruction, which these men occasioned by their thus conspiring together; for Judas and Sadduc, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults at present, and laid the foundations of our future miseries, by this system of philosophy, which we were before unacquainted withal, 18.10. concerning which I will discourse a little, and this the rather because the infection which spread thence among the younger sort, who were zealous for it, brought the public to destruction. 18.23. 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord. 18.24. And since this immovable resolution of theirs is well known to a great many, I shall speak no further about that matter; nor am I afraid that any thing I have said of them should be disbelieved, but rather fear, that what I have said is beneath the resolution they show when they undergo pain. 18.25. And it was in Gessius Florus’s time that the nation began to grow mad with this distemper, who was our procurator, and who occasioned the Jews to go wild with it by the abuse of his authority, and to make them revolt from the Romans. And these are the sects of Jewish philosophy. 18.85. 1. But the nation of the Samaritans did not escape without tumults. The man who excited them to it was one who thought lying a thing of little consequence, and who contrived every thing so that the multitude might be pleased; so he bid them to get together upon Mount Gerizzim, which is by them looked upon as the most holy of all mountains, and assured them, that when they were come thither, he would show them those sacred vessels which were laid under that place, because Moses put them there. 18.86. So they came thither armed, and thought the discourse of the man probable; and as they abode at a certain village, which was called Tirathaba, they got the rest together to them, and desired to go up the mountain in a great multitude together; 18.87. but Pilate prevented their going up, by seizing upon file roads with a great band of horsemen and foot-men, who fell upon those that were gotten together in the village; and when it came to an action, some of them they slew, and others of them they put to flight, and took a great many alive, the principal of which, and also the most potent of those that fled away, Pilate ordered to be slain. 20.97. 1. Now it came to pass, while Fadus was procurator of Judea, that a certain magician, whose name was Theudas, persuaded a great part of the people to take their effects with them, and follow him to the river Jordan; for he told them he was a prophet, and that he would, by his own command, divide the river, and afford them an easy passage over it; 20.98. and many were deluded by his words. However, Fadus did not permit them to make any advantage of his wild attempt, but sent a troop of horsemen out against them; who, falling upon them unexpectedly, slew many of them, and took many of them alive. They also took Theudas alive, and cut off his head, and carried it to Jerusalem. 20.99. This was what befell the Jews in the time of Cuspius Fadus’s government. 20.160. 5. Now as for the affairs of the Jews, they grew worse and worse continually, for the country was again filled with robbers and impostors, who deluded the multitude. 20.167. 6. These works, that were done by the robbers, filled the city with all sorts of impiety. And now these impostors and deceivers persuaded the multitude to follow them into the wilderness, 20.168. and pretended that they would exhibit manifest wonders and signs, that should be performed by the providence of God. And many that were prevailed on by them suffered the punishments of their folly; for Felix brought them back, and then punished them. 20.169. Moreover, there came out of Egypt about this time to Jerusalem one that said he was a prophet, and advised the multitude of the common people to go along with him to the Mount of Olives, as it was called, which lay over against the city, and at the distance of five furlongs. 20.170. He said further, that he would show them from hence how, at his command, the walls of Jerusalem would fall down; and he promised them that he would procure them an entrance into the city through those walls, when they were fallen down. 20.171. Now when Felix was informed of these things, he ordered his soldiers to take their weapons, and came against them with a great number of horsemen and footmen from Jerusalem, and attacked the Egyptian and the people that were with him. He also slew four hundred of them, and took two hundred alive. 20.172. But the Egyptian himself escaped out of the fight, but did not appear any more. And again the robbers stirred up the people to make war with the Romans, and said they ought not to obey them at all; and when any persons would not comply with them, they set fire to their villages, and plundered them.

85. New Testament, Philippians, 3.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 377

3.21. ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα.

3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.

86. New Testament, Romans, 7.2-7.3, 7.32-7.34, 8.7, 11.2-11.5, 13.1, 14.32, 15.25-15.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophecy, prophets, prophetic books •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 198, 199; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 296, 297, 344, 366, 377

7.2. ἡ γὰρ ὕπανδρος γυνὴ τῷ ζῶντι ἀνδρὶ δέδεται νόμῳ· ἐὰν δὲ ἀποθάνῃ ὁ ἀνήρ, κατήργηται ἀπὸ τοῦ νόμου τοῦ ἀνδρός. 7.3. ἄρα οὖν ζῶντος τοῦ ἀνδρὸς μοιχαλὶς χρηματίσει ἐὰν γένηται ἀνδρὶ ἑτέρῳ· ἐὰν δὲ ἀποθάνῃ ὁ ἀνήρ, ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου, τοῦ μὴ εἶναι αὐτὴν μοιχαλίδα γενομένην ἀνδρὶ ἑτέρῳ. 8.7. διότι τὸ φρόνημα τῆς σαρκὸς ἔχθρα εἰς θεόν, τῷ γὰρ νόμῳ τοῦ θεοῦ οὐχ ὑποτάσσεται, οὐδὲ γὰρ δύναται· 11.2. οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦὃν προέγνω. ἢ οὐκ οἴδατε ἐν Ἠλείᾳ τί λέγει ἡ γραφή, ὡς ἐντυγχάνει τῷ θεῷ κατὰ τοῦ Ἰσραήλ; 11.3. Κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσιν τὴν ψυχήν μου. 11.4. ἀλλὰ τί λέγει αὐτῷ ὁ χρηματισμός;Κατέλιπονἐμαυτῷἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ. 11.5. οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ λίμμα κατʼ ἐκλογὴν χάριτος γέγονεν· 13.1. Πᾶσα ψυχὴ ἐξουσίαις ὑπερεχούσαις ὑποτασσέσθω, οὐ γὰρ ἔστιν ἐξουσία εἰ μὴ ὑπὸ θεοῦ, αἱ δὲ οὖσαι ὑπὸ θεοῦ τεταγμέναι εἰσίν· 15.25. νυνὶ δὲ πορεύομαι εἰς Ἰερουσαλὴμ διακονῶν τοῖς ἁγίοις. 15.26. ηὐδόκησαν γὰρ Μακεδονία καὶ Ἀχαία κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχοὺς τῶν ἁγίων τῶν ἐν Ἰερουσαλήμ. 15.27. ηὐδόκησαν γάρ, καὶ ὀφειλέται εἰσὶν αὐτῶν· εἰ γὰρ τοῖς πνευματικοῖς αὐτῶν ἐκοινώνησαν τὰ ἔθνη, ὀφείλουσιν καὶ ἐν τοῖς σαρκικοῖς λειτουργῆσαι αὐτοῖς. 15.28. τοῦτο οὖν ἐπιτελέσας, καὶ σφραγισάμενος αὐτοῖς τὸν καρπὸν τοῦτον, ἀπελεύσομαι διʼ ὑμῶν εἰς Σπανίαν·

7.2. For the woman that has a husband is bound by law to the husband while he lives, but if the husband dies, she is discharged from the law of the husband. 7.3. So then if, while the husband lives, she is joined to another man, she would be called an adulteress. But if the husband dies, she is free from the law, so that she is no adulteress, though she is joined to another man. 8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 11.3. "Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life." 11.4. But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal." 11.5. Even so then at this present time also there is a remt according to the election of grace. 13.1. Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God. 15.25. But now, I say, I am going to Jerusalem, serving the saints. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.27. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. 15.28. When therefore I have accomplished this, and have sealed to them this fruit, I will go on by way of you to Spain.

87. New Testament, Titus, 2.3-2.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 312

2.3. πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖς, μὴ διαβόλους μηδὲ οἴνῳ πολλῷ δεδουλωμένας, καλοδιδασκάλους, 2.4. ἵνα lt*gtωφρονίζωσι τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους, 2.5. σώφρονας, ἁγνάς, οἰκουργούς, ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται.

2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4. that they may train the young women to love their husbands, to love their children, 2.5. to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed.

88. New Testament, John, 1.45, 3.16, 3.29, 15.26-15.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophets, prophecy, christian views of •prophecy, prophets •prophecy, prophets, prophetic books •prophets and prophecy Found in books: Levison (2009), Filled with the Spirit, 234; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 295; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 153; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 42

1.45. εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ Ὃν ἔγραψεν Μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. 3.16. Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλὰ ἔχῃ ζωὴν αἰώνιον. 3.29. ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν· ὁ δὲ φίλος τοῦ νυμφίου, ὁ ἑστηκὼς καὶ ἀκούων αὐτοῦ, χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου. αὕτη οὖν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται. 15.26. Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ· καὶ ὑμεῖς δὲ μαρτυρεῖτε, 15.27. ὅτι ἀπʼ ἀρχῆς μετʼ ἐμοῦ ἐστέ.

1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph." 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.29. He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice. This, my joy, therefore is made full. 15.26. "When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 15.27. You will also testify, because you have been with me from the beginning.

89. New Testament, Luke, a b c d\n0 2.38 2.38 2 38 \n1 2.37 2.37 2 37 \n2 2.36 2.36 2 36 \n3 24.47 24.47 24 47 \n4 11.28 11.28 11 28 \n5 12.37 12.37 12 37 \n6 12.38 12.38 12 38 \n7 10.17 10.17 10 17 \n8 10.2 10.2 10 2 \n9 2.51 2.51 2 51 \n10 12.36 12.36 12 36 \n11 12.35 12.35 12 35 \n12 24.44 24.44 24 44 \n13 2 2 2 None\n14 4 4 4 None\n15 . . (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 199

2.38. καὶ αὐτῇ τῇ ὥρᾳ ἐπιστᾶσα ἀνθωμολογεῖτο τῷ θεῷ καὶ ἐλάλει περὶ αὐτοῦ πᾶσιν τοῖς προσδεχομένοις λύτρωσιν Ἰερουσαλήμ.

2.38. Coming up at that very hour, she gave thanks to the Lord, and spoke of him to all those who were looking for redemption in Jerusalem.

90. New Testament, Mark, 1-8.26, 2.18, 2.19, 2.20, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 3.30, 3.31, 3.32, 3.33, 3.34, 3.35, 6.3, 6.4, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 12.25, 12.26, 12.27 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 324

3.30. ὅτι ἔλεγον Πνεῦμα ἀκάθαρτον ἔχει.

3.30. -- because they said, "He has an unclean spirit."

91. New Testament, Matthew, 5.17, 7.12, 7.21-7.23, 25.1-25.13, 28.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophets, prophecy, christian views of •prophets and prophecy •prophecy, prophets, prophetic books Found in books: Levison (2009), Filled with the Spirit, 233; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 295, 366; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 153

5.17. Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι· 7.12. Πάντα οὖν ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς· οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται. 7.21. Οὐ πᾶς ὁ λέγων μοι Κύριε κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. 7.22. πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ Κύριε κύριε, οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν; 7.23. καὶ τότε ὁμολογήσω αὐτοῖς ὅτι Οὐδέποτε ἔγνων ὑμᾶς· ἀποχωρεῖτε ἀπʼ ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν. 25.1. Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις, αἵτινες λαβοῦσαι τὰς λαμπάδας ἑαυτῶν ἐξῆλθον εἰς ὑπάντησιν τοῦ νυμφίου. 25.2. πέντε δὲ ἐξ αὐτῶν ἦσαν μωραὶ καὶ πέντε φρόνιμοι· 25.3. αἱ γὰρ μωραὶ λαβοῦσαι τὰς λαμπάδας [αὐτῶν] οὐκ ἔλαβον μεθʼ ἑαυτῶν ἔλαιον· 25.4. αἱ δὲ φρόνιμοι ἔλαβον ἔλαιον ἐν τοῖς ἀγγείοις μετὰ τῶν λαμπάδων ἑαυτῶν. 25.5. χρονίζοντος δὲ τοῦ νυμφίου ἐνύσταξαν πᾶσαι καὶ ἐκάθευδον. 25.6. μέσης δὲ νυκτὸς κραυγὴ γέγονεν Ἰδοὺ ὁ νυμφίος, ἐξέρχεσθε εἰς ἀπάντησιν. 25.7. τότε ἠγέρθησαν πᾶσαι αἱ παρθένοι ἐκεῖναι καὶ ἐκόσμησαν τὰς λαμπάδας ἑαυτῶν. 25.8. αἱ δὲ μωραὶ ταῖς φρονίμοις εἶπαν Δότε ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν, ὅτι αἱ λαμπάδες ἡμῶν σβέννυνται. 25.9. ἀπεκρίθησαν δὲ αἱ φρόνιμοι λέγουσαι Μήποτε οὐ μὴ ἀρκέσῃ ἡμῖν καὶ ὑμῖν· πορεύεσθε μᾶλλον πρὸς τοὺς πωλοῦντας καὶ ἀγοράσατε ἑαυταῖς. 25.10. ἀπερχομένων δὲ αὐτῶν ἀγοράσαι ἦλθεν ὁ νυμφίος, καὶ αἱ ἕτοιμοι εἰσῆλθον μετʼ αὐτοῦ εἰς τοὺς γάμους, καὶ ἐκλείσθη ἡ θύρα. 25.11. ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι Κύριε κύριε, ἄνοιξον ἡμῖν· 25.12. ὁ δὲ ἀποκριθεὶς εἶπεν Ἀμὴν λέγω ὑμῖν, οὐκ οἶδα ὑμᾶς. 25.13. Γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε τὴν ἡμέραν οὐδὲ τὴν ὥραν. 28.2. καὶ ἰδοὺ σεισμὸς ἐγένετο μέγας· ἄγγελος γὰρ Κυρίου καταβὰς ἐξ οὐρανοῦ καὶ προσελθὼν ἀπεκύλισε τὸν λίθον καὶ ἐκάθητο ἐπάνω αὐτοῦ.

5.17. "Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 7.22. Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' 7.23. Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.' 25.1. "Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. 25.2. Five of them were foolish, and five were wise. 25.3. Those who were foolish, when they took their lamps, took no oil with them, 25.4. but the wise took oil in their vessels with their lamps. 25.5. Now while the bridegroom delayed, they all slumbered and slept. 25.6. But at midnight there was a cry, 'Behold! The bridegroom is coming! Come out to meet him!' 25.7. Then all those virgins arose, and trimmed their lamps. 25.8. The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' 25.9. But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.' 25.10. While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. 25.11. Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' 25.12. But he answered, 'Most assuredly I tell you, I don't know you.' 25.13. Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming. 28.2. Behold, there was a great earthquake, for an angel of the Lord descended from the sky, and came and rolled away the stone from the door, and sat on it.

92. New Testament, Hebrews, 8.1-8.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophecy, false prophets Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 2

8.1. Κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃςἐκάθισεν ἐν δεξιᾶτοῦ θρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς, 8.2. τῶν ἁγίων λειτουργὸς καὶτῆς σκηνῆςτῆς ἀληθινῆς,ἣν ἔπηξεν ὁ κύριος,οὐκ ἄνθρωπος. 8.3. πᾶς γὰρ ἀρχιερεὺς εἰς τὸ προσφέρειν δῶρά τε καὶ θυσίας καθίσταται· ὅθεν ἀναγκαῖον ἔχειν τι καὶ τοῦτον ὃ προσενέγκῃ. 8.4. εἰ μὲν οὖν ἦν ἐπὶ γῆς, οὐδʼ ἂν ἦν ἱερεύς, ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα· 8.5. ?̔οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων, καθὼς κεχρημάτισται Μωυσῆς μέλλων ἐπιτελεῖν τὴν σκηνήν,Ὅραγάρ, φησίν,ποιήσεις πάντα gt κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει· 8.6. ?̓ νῦν δὲ διαφορωτέρας τέτυχεν λειτουργίας, ὅσῳ καὶ κρείττονός ἐστιν διαθήκης μεσίτης, ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται. 8.7. εἰ γὰρ ἡ πρώτη ἐκείνη ἦν ἄμεμπτος, οὐκ ἂν δευτέρας ἐζητεῖτο τόπος· 8.8. μεμφόμενος γὰρ αὐτοὺς λέγει 8.9. 8.10. 8.11. 8.12. 8.13. ἐν τῷ λέγεινΚαινήνπεπαλαίωκεν τὴν πρώτην, τὸ δὲ παλαιούμενον καὶ γηράσκον ἐγγὺς ἀφανισμοῦ.

8.1. Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens, 8.2. a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. 8.3. For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this high priest also have something to offer. 8.4. For if he were on earth, he would not be a priest at all, seeing there are priests who offer the gifts according to the law; 8.5. who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain." 8.6. But now he has obtained a more excellent ministry, by so much as he is also the mediator of a better covet, which has been enacted on better promises. 8.7. For if that first covet had been faultless, then no place would have been sought for a second. 8.8. For finding fault with them, he said, "Behold, the days come," says the Lord,"That I will make a new covet with the house of Israel and with the house of Judah; 8.9. Not according to the covet that I made with their fathers, In the day that I took them by the hand to lead them out of the land of Egypt; For they didn't continue in my covet, And I disregarded them," says the Lord. 8.10. "For this is the covet that I will make with the house of Israel . After those days," says the Lord; "I will put my laws into their mind, I will also write them on their heart. I will be to them a God, And they will be to me a people. 8.11. They will not teach every man his fellow citizen, Every man his brother, saying, 'Know the Lord,' For all will know me, From the least of them to the greatest of them. 8.12. For I will be merciful to their unrighteousness. I will remember their sins and lawless deeds no more." 8.13. In that he says, "A new covet," he has made the first old. But that which is becoming old and grows aged is near to vanishing away.

93. Philo of Byblos, Fragments, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 48

94. Plutarch, Agis And Cleomenes, 10.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 48

95. Plutarch, Alexander The Great, 2.2, 7.2-7.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 72, 127

2.2. ἡ μὲν οὖν νύμφη, πρὸ τῆς νυκτός ᾗ συνείρχθησαν εἰς τὸν θάλαμον, ἔδοξε βροντῆς γενομένης ἐμπεσεῖν αὐτῆς τῇ γαστρὶ κεραυνόν, ἐκ δὲ τῆς πληγῆς πολὺ πῦρ ἀναφθέν, εἶτα ῥηγνύμενον εἰς φλόγας πάντῃ φερομένας διαλυθῆναι. ὁ δὲ Φίλιππος ὑστέρῳ χρόνῳ μετὰ τὸν γάμον εἶδεν ὄναρ αὑτὸν ἐπιβάλλοντα σφραγῖδα τῇ γαστρὶ τῆς γυναικός· ἡ δὲ γλυφὴ τῆς σφραγῖδος, ὡς ᾤετο, λέοντος εἶχεν εἰκόνα. 7.2. μετεπέμψατο τῶν φιλοσόφων τὸν ἐνδοξότατον καὶ λογιώτατον Ἀριστοτέλην, καλὰ καὶ πρέποντα διδασκάλια τελέσας αὐτῷ. τὴν γὰρ Σταγειριτῶν πόλιν, ἐξ ἧς ἦν Ἀριστοτέλης, ἀνάστατον ὑπʼ αὐτοῦ γεγενημένην συνῴκισε πάλιν, καὶ τοὺς διαφυγόντας ἢ δουλεύοντας τῶν πολιτῶν ἀποκατέστησε. 7.3. σχολὴν μὲν οὖν αὐτοῖς καὶ διατριβὴν τὸ περὶ Μίεζαν Νυμφαῖον ἀπέδειξεν, ὅπου μέχρι νῦν Ἀριστοτέλους ἕδρας τε λιθίνας καὶ ὑποσκίους περιπάτους δεικνύουσιν. ἔοικε δὲ Ἀλέξανδρος οὐ μόνον τὸν ἠθικὸν καὶ πολιτικὸν παραλαβεῖν λόγον, ἀλλὰ καὶ τῶν ἀπορρήτων καὶ βαθυτέρων διδασκαλιῶν, ἃς οἱ ἄνδρες ἰδίως ἀκροαματικὰς καὶ ἐποπτικὰς προσαγορεύοντες οὐκ ἐξέφερον εἰς πολλούς, μετασχεῖν. 7.4. ἤδη γὰρ εἰς Ἀσίαν διαβεβηκώς, καὶ πυθόμενος λόγους τινὰς ἐν βιβλίοις περὶ τούτων ὑπὸ Ἀριστοτέλους ἐκδεδόσθαι, γράφει πρὸς αὐτὸν ὑπὲρ φιλοσοφίας παρρησιαζόμενος ἐπιστολήν, ἧς ἀντίγραφόν ἐστιν· Ἀλέξανδρος Ἀριστοτέλει εὖ πράττειν. οὐκ ὀρθῶς ἐποίησας ἐκδοὺς τοὺς ἀκροαματικοὺς τῶν λόγων τίνι γὰρδὴ διοίσομεν ἡμεῖς τῶν ἄλλων, εἰ καθʼ οὓς ἐπαιδεύθημεν λόγους, οὗτοι πάντων ἔσονται κοινοί; ἐγὼ δὲ βουλοίμην ἂν ταῖς περὶ τὰ ἄριστα ἐμπειρίαις ἢ ταῖς δυνάμεσι διαφέρειν. ἔρρωσο. 7.5. ταύτην μὲν οὖν τὴν φιλοτιμίαν αὐτοῦ παραμυθούμενος Ἀριστοτέλης ἀπολογεῖται περὶ τῶν λόγων ἐκείνων, ὡς καὶ ἐκδεδομένων καὶ μὴ ἐκδεδομένων· ἀληθῶς γὰρ ἡ μετὰ τὰ φυσικὰ πραγματεία πρὸς διδασκαλίαν καὶ μάθησιν οὐδὲν ἔχουσα χρήσιμον ὑπόδειγμα τοῖς πεπαιδευμένοις ἀπʼ ἀρχῆς γέγραπται.

2.2. Well, then, the night before that on which the marriage was consummated, the bride dreamed that there was a peal of thunder and that a thunder-bolt fell upon her womb, and that thereby much fire was kindled, which broke into flames that travelled all about, and then was extinguished. At a later time, too, after the marriage, Philip dreamed that he was putting a seal upon his wife’s womb; and the device of the seal, as he thought, was the figure of a lion. 7.2. he sent for the most famous and learned of philosophers, Aristotle, and paid him a noble and appropriate tuition-fee. The city of Stageira, that is, of which Aristotle was a native, and which he had himself destroyed, he peopled again, and restored to it those of its citizens who were in exile or slavery. 7.3. Well, then, as a place where master and pupil could labour and study, he assigned them the precinct of the nymphs near Mieza, where to this day the visitor is shown the stone seats and shady walks of Aristotle. It would appear, moreover, that Alexander not only received from his master his ethical and political doctrines, but also participated in those secret and more profound teachings which philosophers designate by the special terms acroamatic and epoptic, i.e., fit for oral teaching only, and for the initiated; esoteric, as opposed to exoteric doctrines. and do not impart to many. 7.4. For after he had already crossed into Asia, and when he learned that certain treatises on these recondite matters had been published in books by Aristotle, he wrote him a letter on behalf of philosophy, and put it in plain language. And this is a copy of the letter. Alexander, to Aristotle, greeting. Thou hast not done well to publish thy acroamatic doctrines; for in what shall I surpass other men if those doctrines wherein I have been trained are to be all men’s common property? But I had rather excel in my acquaintance with the best things than in my power. Farewell. 7.5. Accordingly, in defending himself, Aristotle encourages this ambition of Alexander by saying that the doctrines of which he spoke were both published and not published; for in truth his treatise on metaphysics is of no use for those who would either teach or learn the science, but is written as a memorandum for those already trained therein.

96. Plutarch, Dialogue On Love, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophets and prophecy Found in books: Levison (2009), Filled with the Spirit, 161

97. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 160

432c. "Souls therefore, all possessed of this power, which is innate but dim and hardly manifest, nevertheless oftentimes disclose its flower and radiance in dreams, and some in the hour of death, when the body becomes cleansed of all impurities and attains a temperament adapted to this end, a temperament through which the reasoning and thinking faculty of the souls is relaxed and released from their present state as they range amid the irrational and imaginative realms of the future. It is not true, as Euripides says, that The best of seers is he that guesses well; no, the best of seers is the intelligent man, following the guidance of that in his soul which possesses sense and which, with the help of reasonable probability, leads him on his way. But that which foretells the future, like a tablet without writing,

98. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 84

99. Plutarch, Lysander, 11.7, 18.3-18.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 342

11.7. ὃς μυρίας μορφὰς ἀγώνων καὶ πραγμάτων μεταβολὰς ἀμείψας, καὶ στρατηγοὺς ὅσους οὐδὲ οἱ σύμπαντες οἱ πρὸ αὐτοῦ τῆς Ἑλλάδος ἀναλώσας, ἑνὸς ἀνδρὸς εὐβουλία καὶ δεινότητι συνῄρητο· διὸ καὶ θεῖόν τινες ἡγήσαντο τοῦτο τὸ ἔργον. 18.3. πρώτῳ μὲν γάρ, ὡς ἱστορεῖ Δοῦρις, Ἑλλήνων ἐκείνῳ βωμοὺς αἱ πόλεις ἀνέστησαν ὡς θεῷ καὶ θυσίας ἔθυσαν, εἰς πρῶτον δὲ παιᾶνες ᾔσθησαν, ὧν ἑνὸς ἀρχὴν ἀπομνημονεύουσι τοιάνδε· 18.4. σάμιοι δὲ τὰ παρʼ αὐτοῖς Ἡραῖα Λυσάνδρεια καλεῖν ἐψηφίσαντο. τῶν δὲ ποιητῶν Χοιρίλον μὲν ἀεὶ περὶ αὑτὸν εἶχεν ὡς κοσμήσοντα τὰς πράξεις διὰ ποιητικῆς, Ἀντιλόχῳ δὲ ποιήσαντι μετρίους τινὰς εἰς αὐτὸν στίχους ἡσθεὶς ἔδωκε πλήσας ἀργυρίου τὸν πῖλον. Ἀντιμάχου δὲ τοῦ Κολοφωνίου καὶ Νικηράτου τινὸς Ἡρακλεώτου ποιήμασι Λυσάνδρεια διαγωνισαμένων ἐπʼ αὐτοῦ τὸν Νικήρατον ἐστεφάνωσεν, ὁ δὲ Ἀντίμαχος ἀχθεσθεὶς ἠφάνισε τὸ ποίημα.

11.7. 18.3. 18.4.

100. Plutarch, Nicias, 21.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 48

21.2. ἦν οὖν, ὡς εἰκός, αὖθις ἐν φόβῳ μεγάλῳ τὰ Συρακουσίων εἰς οὐδὲν πέρας οὐδὲ ἀπαλλαγήν, ἀλλὰ πονοῦντας ἄλλως καὶ φθειρομένους αὑτοὺς μάτην ὁρώντων. τὸν δὲ Νικίαν οὐ πολὺν χρόνον εὔφρανεν ἡ παρουσία τῆς δυνάμεως, ἀλλʼ ἅμα τῷ πρῶτον ἐν λόγοις γενέσθαι, τοῦ Δημοσθένους εὐθὺς ἐπιχειρεῖν τοῖς πολεμίοις κελεύοντος καὶ τῷ ταχίστῳ τῶν κινδύνων περὶ τοῦ παντὸς διαγωνισαμένους ἑλεῖν Συρακούσας ἢ ἀποπλεῖν οἴκαδε, δείσας καὶ θαυμάσας τὴν ὀξύτητα καὶ τόλμαν ἐδεῖτο μηδὲν ἀπεγνωσμένως πράττειν μηδὲ ἀνοήτως.

21.2.

101. Pliny The Elder, Natural History, 2.129, 31.30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 72, 342

102. New Testament, Ephesians, 3.5, 5.23, 5.26-5.27, 5.32 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophets and prophecy •prophecy, prophets, prophetic books Found in books: Levison (2009), Filled with the Spirit, 233; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 344, 366, 386

3.5. ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, 5.23. ὅτι ἀνήρ ἐστιν κεφαλὴ τῆς γυναικὸς ὡς καὶ ὁ χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος. 5.26. ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι, 5.27. ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλʼ ἵνα ᾖ ἁγία καὶ ἄμωμος. 5.32. τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ [εἰς] τὴν ἐκκλησίαν.

3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 5.23. For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.26. that he might sanctify it, having cleansed it by the washing of water with the word, 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.32. This mystery is great, but I speak concerning Christ and of the assembly.

103. New Testament, Colossians, 1.18, 3.16, 3.18-3.19, 6.1-6.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophecy, prophets, prophetic books •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 200; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 377

1.18. καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν [ἡ] ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, 3.16. ὁ λόγος τοῦ χριστοῦ ἐνοικείτω ἐν ὑμῖν πλουσίως ἐν πάσῃ σοφίᾳ· διδάσκοντες καὶ νουθετοῦντες ἑαυτοὺς ψαλμοῖς, ὕμνοις, ᾠδαῖς πνευματικαῖς ἐν χάριτι, ᾁδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ θεῷ· 3.18. Αἱ γυναῖκες, ὑποτάσσεσθε τοῖς ἀνδράσιν, ὡς ἀνῆκεν ἐν κυρίῳ. 3.19. Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας καὶ μὴ πικραίνεσθε πρὸς αὐτάς.

1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 3.16. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord. 3.18. Wives, be in subjection to your husbands, as is fitting in the Lord. 3.19. Husbands, love your wives, and don't be bitter against them.

104. New Testament, Jude, 14-15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 105

105. Josephus Flavius, Jewish War, 1.68-1.69, 2.118, 2.159, 2.261-2.265, 3.351-3.352, 3.405-3.408, 6.285-6.315 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophecy, false prophets Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 53, 54, 55

1.68. So John lived the rest of his life very happily, and administered the government after a most extraordinary manner, and this for thirty-three entire years together. He died, leaving five sons behind him. He was certainly a very happy man, and afforded no occasion to have any complaint made of fortune on his account. He it was who alone had three of the most desirable things in the world,—the government of his nation, and the high priesthood, and the gift of prophecy. 1.69. For the Deity conversed with him, and he was not ignorant of anything that was to come afterward; insomuch that he foresaw and foretold that his two eldest sons would not continue masters of the government; and it will highly deserve our narration to describe their catastrophe, and how far inferior these men were to their father in felicity. 2.118. Under his administration it was that a certain Galilean, whose name was Judas, prevailed with his countrymen to revolt, and said they were cowards if they would endure to pay a tax to the Romans and would after God submit to mortal men as their lords. This man was a teacher of a peculiar sect of his own, and was not at all like the rest of those their leaders. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.261. 5. But there was an Egyptian false prophet that did the Jews more mischief than the former; for he was a cheat, and pretended to be a prophet also, and got together thirty thousand men that were deluded by him; 2.262. these he led round about from the wilderness to the mount which was called the Mount of Olives, and was ready to break into Jerusalem by force from that place; and if he could but once conquer the Roman garrison and the people, he intended to domineer over them by the assistance of those guards of his that were to break into the city with him. 2.263. But Felix prevented his attempt, and met him with his Roman soldiers, while all the people assisted him in his attack upon them, insomuch that when it came to a battle, the Egyptian ran away, with a few others, while the greatest part of those that were with him were either destroyed or taken alive; but the rest of the multitude were dispersed every one to their own homes, and there concealed themselves. 2.264. 6. Now, when these were quieted, it happened, as it does in a diseased body, that another part was subject to an inflammation; for a company of deceivers and robbers got together, and persuaded the Jews to revolt, and exhorted them to assert their liberty, inflicting death on those that continued in obedience to the Roman government, and saying, that such as willingly chose slavery ought to be forced from such their desired inclinations; 2.265. for they parted themselves into different bodies, and lay in wait up and down the country, and plundered the houses of the great men, and slew the men themselves, and set the villages on fire; and this till all Judea was filled with the effects of their madness. And thus the flame was every day more and more blown up, till it came to a direct war. 3.351. And now, as Nicanor lay hard at Josephus to comply, and he understood how the multitude of the enemies threatened him, he called to mind the dreams which he had dreamed in the nighttime, whereby God had signified to him beforehand both the future calamities of the Jews, and the events that concerned the Roman emperors. 3.352. Now Josephus was able to give shrewd conjectures about the interpretation of such dreams as have been ambiguously delivered by God. Moreover, he was not unacquainted with the prophecies contained in the sacred books, as being a priest himself, and of the posterity of priests: 3.405. He also found Josephus to have spoken truth on other occasions; for one of those friends that were present at that secret conference said to Josephus, “I cannot but wonder how thou couldst not foretell to the people of Jotapata that they should be taken, nor couldst foretell this captivity which hath happened to thyself, unless what thou now sayest be a vain thing, in order to avoid the rage that is risen against thyself.” 3.406. To which Josephus replied, “I did foretell to the people of Jotapata that they would be taken on the forty-seventh day, and that I should be caught alive by the Romans.” 3.407. Now when Vespasian had inquired of the captives privately about these predictions, he found them to be true, and then he began to believe those that concerned himself. 3.408. Yet did he not set Josephus at liberty from his bands, but bestowed on him suits of clothes, and other precious gifts; he treated him also in a very obliging manner, and continued so to do, Titus still joining his interest in the honors that were done him. 6.285. A false prophet was the occasion of these people’s destruction, who had made a public proclamation in the city that very day, that God commanded them to get up upon the temple, and that there they should receive miraculous signs of their deliverance. 6.286. Now, there was then a great number of false prophets suborned by the tyrants to impose on the people, who denounced this to them, that they should wait for deliverance from God; and this was in order to keep them from deserting, and that they might be buoyed up above fear and care by such hopes. 6.287. Now, a man that is in adversity does easily comply with such promises; for whensuch a seducer makes him believe that he shall be delivered from those miseries which oppress him, then it is that the patient is full of hopes of such his deliverance. 6.288. 3. Thus were the miserable people persuaded by these deceivers, and such as belied God himself; while they did not attend nor give credit to the signs that were so evident, and did so plainly foretell their future desolation, but, like men infatuated, without either eyes to see or minds to consider, did not regard the denunciations that God made to them. 6.289. Thus there was a star resembling a sword, which stood over the city, and a comet, that continued a whole year. 6.290. Thus also before the Jews’ rebellion, and before those commotions which preceded the war, when the people were come in great crowds to the feast of unleavened bread, on the eighth day of the month Xanthicus, [Nisan,] and at the ninth hour of the night, so great a light shone round the altar and the holy house, that it appeared to be bright day time; which light lasted for half an hour. 6.291. This light seemed to be a good sign to the unskillful, but was so interpreted by the sacred scribes, as to portend those events that followed immediately upon it. 6.292. At the same festival also, a heifer, as she was led by the high priest to be sacrificed, brought forth a lamb in the midst of the temple. 6.293. Moreover, the eastern gate of the inner [court of the] temple, which was of brass, and vastly heavy, and had been with difficulty shut by twenty men, and rested upon a basis armed with iron, and had bolts fastened very deep into the firm floor, which was there made of one entire stone, was seen to be opened of its own accord about the sixth hour of the night. 6.294. Now, those that kept watch in the temple came hereupon running to the captain of the temple, and told him of it; who then came up thither, and not without great difficulty was able to shut the gate again. 6.295. This also appeared to the vulgar to be a very happy prodigy, as if God did thereby open them the gate of happiness. But the men of learning understood it, that the security of their holy house was dissolved of its own accord, and that the gate was opened for the advantage of their enemies. 6.296. So these publicly declared that the signal foreshowed the desolation that was coming upon them. Besides these, a few days after that feast, on the one and twentieth day of the month Artemisius, [Jyar], 6.297. a certain prodigious and incredible phenomenon appeared: I suppose the account of it would seem to be a fable, were it not related by those that saw it, 6.298. and were not the events that followed it of so considerable a nature as to deserve such signals; for, before sunsetting, chariots and troops of soldiers in their armor were seen 6.299. running about among the clouds, and surrounding of cities. Moreover, at that feast which we call Pentecost, as the priests were going by night into the inner [court of the] temple, as their custom was, to perform their sacred ministrations, they said that, in the first place, they felt a quaking, and heard a great noise, 6.300. and after that they heard a sound as of a great multitude, saying, “Let us remove hence.” But, what is still more terrible, there was one Jesus, the son of Aus, a plebeian and a husbandman, who, four years before the war began, and at a time when the city was in very great peace and prosperity, came to that feast whereon it is our custom for everyone to make tabernacles to God in the temple, 6.301. began on a sudden to cry aloud, “A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the holy house, a voice against the bridegrooms and the brides, and a voice against this whole people!” This was his cry, as he went about by day and by night, in all the lanes of the city. 6.302. However, certain of the most eminent among the populace had great indignation at this dire cry of his, and took up the man, and gave him a great number of severe stripes; yet did not he either say anything for himself, or anything peculiar to those that chastised him, but still he went on with the same words which he cried before. 6.303. Hereupon our rulers, supposing, as the case proved to be, that this was a sort of divine fury in the man, brought him to the Roman procurator, 6.304. where he was whipped till his bones were laid bare; yet he did not make any supplication for himself, nor shed any tears, but turning his voice to the most lamentable tone possible, at every stroke of the whip his answer was, “Woe, woe to Jerusalem!” 6.305. And when Albinus (for he was then our procurator) asked him, Who he was? and whence he came? and why he uttered such words? he made no manner of reply to what he said, but still did not leave off his melancholy ditty, till Albinus took him to be a madman, and dismissed him. 6.306. Now, during all the time that passed before the war began, this man did not go near any of the citizens, nor was seen by them while he said so; but he every day uttered these lamentable words, as if it were his premeditated vow, “Woe, woe to Jerusalem!” 6.307. Nor did he give ill words to any of those that beat him every day, nor good words to those that gave him food; but this was his reply to all men, and indeed no other than a melancholy presage of what was to come. 6.308. This cry of his was the loudest at the festivals; and he continued this ditty for seven years and five months, without growing hoarse, or being tired therewith, until the very time that he saw his presage in earnest fulfilled in our siege, when it ceased; 6.309. for as he was going round upon the wall, he cried out with his utmost force, “Woe, woe to the city again, and to the people, and to the holy house!” And just as he added at the last, “Woe, woe to myself also!” there came a stone out of one of the engines, and smote him, and killed him immediately; and as he was uttering the very same presages he gave up the ghost. 6.310. 4. Now, if anyone consider these things, he will find that God takes care of mankind, and by all ways possible foreshows to our race what is for their preservation; but that men perish by those miseries which they madly and voluntarily bring upon themselves; 6.311. for the Jews, by demolishing the tower of Antonia, had made their temple foursquare, while at the same time they had it written in their sacred oracles, “That then should their city be taken, as well as their holy house, when once their temple should become foursquare.” 6.312. But now, what did most elevate them in undertaking this war, was an ambiguous oracle that was also found in their sacred writings, how, “about that time, one from their country should become governor of the habitable earth.” 6.313. The Jews took this prediction to belong to themselves in particular, and many of the wise men were thereby deceived in their determination. Now, this oracle certainly denoted the government of Vespasian, who was appointed emperor in Judea. 6.314. However, it is not possible for men to avoid fate, although they see it beforehand. 6.315. But these men interpreted some of these signals according to their own pleasure, and some of them they utterly despised, until their madness was demonstrated, both by the taking of their city and their own destruction.

106. Josephus Flavius, Against Apion, a b c d\n0 2.279 2.279 2 279 \n1 2.280 2.280 2 280 \n2 1.37 1.37 1 37 \n3 1.41 1.41 1 41 \n4 2.286 2.286 2 286 \n5 1.42 1.42 1 42 \n6 . . \n7 1.39 1.39 1 39 \n8 3 3 3 None\n9 1 1 1 None\n10 1.40 1.40 1 40 \n11 1.43 1.43 1 43 \n12 1.38 1.38 1 38 \n13 7 7 7 None\n14 4 4 4 None\n15 - None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 54, 55

2.279. Whereas, therefore, length of time is esteemed to be the truest touchstone in all cases. I would make that a testimonial of the excellency of our laws, and of that belief thereby delivered to us concerning God; for as there hath been a very long time for this comparison, if any one will but compare its duration with the duration of the laws made by other legislators, he will find our legislator to have been the ancientest of them all. /p

107. Martial, Epigrams, 10.62.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 268

108. Mishnah, Avot, a b c d\n0 4.1 4.1 4 1 \n1 1.1 1.1 1 1 \n2 1 1 1 None\n3 . . (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 234

4.1. "בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ: \n",

4.1. "Ben Zoma said:Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:3). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).",

109. Mishnah, Kelim, 8.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 229

8.5. "תַּרְנְגוֹל שֶׁבָּלַע אֶת הַשֶּׁרֶץ וְנָפַל לַאֲוִיר הַתַּנּוּר, טָהוֹר. וְאִם מֵת, טָמֵא. הַשֶּׁרֶץ שֶׁנִּמְצָא בַתַּנּוּר, הַפַּת שֶׁבְּתוֹכוֹ, שְׁנִיָּה, שֶׁהַתַּנּוּר תְּחִלָּה: \n",

8.5. "If a rooster that swallowed a sheretz fell within the air-space of an oven, the oven remains clean; If the rooster died, the oven becomes unclean. If a sheretz was found in an oven, any bread in it contracts second degree impurity since the oven is of the first degree.",

110. Mishnah, Middot, 2.5, 5.3-5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 192

2.5. "עֶזְרַת הַנָּשִׁים הָיְתָה אֹרֶךְ מֵאָה וּשְׁלשִׁים וְחָמֵשׁ עַל רֹחַב מֵאָה וּשְׁלֹשִׁים וְחָמֵשׁ. וְאַרְבַּע לְשָׁכוֹת הָיוּ בְאַרְבַּע מִקְצוֹעוֹתֶיהָ, שֶׁל אַרְבָּעִים אַרְבָּעִים אַמָּה. וְלֹא הָיוּ מְקוֹרוֹת. וְכָךְ הֵם עֲתִידִים לִהְיוֹת, שֶׁנֶּאֱמַר (יחזקאל מו), וַיּוֹצִיאֵנִי אֶל הֶחָצֵר הַחִיצוֹנָה וַיַּעֲבִירֵנִי אֶל אַרְבַּעַת מִקְצוֹעֵי הֶחָצֵר וְהִנֵּה חָצֵר בְּמִקְצֹעַ הֶחָצֵר, חָצֵר בְּמִקְצֹעַ הֶחָצֵר, בְּאַרְבַּעַת מִקְצֹעוֹת הֶחָצֵר חֲצֵרוֹת קְטֻרוֹת. וְאֵין קְטֻרוֹת אֶלָּא שֶׁאֵינָן מְקוֹרוֹת. וּמֶה הָיוּ מְשַׁמְּשׁוֹת. דְּרוֹמִית מִזְרָחִית, הִיא הָיְתָה לִשְׁכַּת הַנְּזִירִים, שֶׁשָּׁם הַנְּזִירִים מְבַשְּׁלִין אֶת שַׁלְמֵיהֶן, וּמְגַלְּחִין אֶת שְׂעָרָן, וּמְשַׁלְּחִים תַּחַת הַדּוּד. מִזְרָחִית צְפוֹנִית, הִיא הָיְתָה לִשְׁכַּת הָעֵצִים, שֶׁשָּׁם הַכֹּהֲנִים בַּעֲלֵי מוּמִין מַתְלִיעִין הָעֵצִים. וְכָל עֵץ שֶׁנִּמְצָא בוֹ תוֹלַעַת, פָּסוּל מֵעַל גַּבֵּי הַמִּזְבֵּחַ. צְפוֹנִית מַעֲרָבִית, הִיא הָיְתָה לִשְׁכַּת מְצֹרָעִים. מַעֲרָבִית דְּרוֹמִית, אָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, שָׁכַחְתִּי מֶה הָיְתָה מְשַׁמֶּשֶׁת. אַבָּא שָׁאוּל אוֹמֵר, שָׁם הָיוּ נוֹתְנִין יַיִן וָשֶׁמֶן, הִיא הָיְתָה נִקְרֵאת לִשְׁכַּת בֵּית שְׁמַנְיָה. וַחֲלָקָה הָיְתָה בָּרִאשׁוֹנָה, וְהִקִּיפוּהָ כְצוֹצְרָה, שֶׁהַנָּשִׁים רוֹאוֹת מִלְמַעְלָן, וְהָאֲנָשִׁים מִלְּמַטָּן, כְּדֵי שֶׁלֹּא יְהוּ מְעֹרָבִין. וַחֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת עוֹלוֹת מִתּוֹכָהּ לְעֶזְרַת יִשְׂרָאֵל, כְּנֶגֶד חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת שֶׁבַּתְּהִלִּים, שֶׁעֲלֵיהֶן הַלְוִיִּם אוֹמְרִים בַּשִּׁיר. לֹא הָיוּ טְרוּטוֹת, אֶלָּא מֻקָּפוֹת כַּחֲצִי גֹרֶן עֲגֻלָּה: \n", 5.3. "שֵׁשׁ לְשָׁכוֹת הָיוּ בָעֲזָרָה, שָׁלֹשׁ בַּצָּפוֹן וְשָׁלֹשׁ בַּדָּרוֹם. שֶׁבַּצָּפוֹן, לִשְׁכַּת הַמֶּלַח, לִשְׁכַּת הַפַּרְוָה, לִשְׁכַּת הַמְדִיחִים. לִשְׁכַּת הַמֶּלַח, שָׁם הָיוּ נוֹתְנִים מֶלַח לַקָּרְבָּן. לִשְׁכַּת הַפַּרְוָה, שָׁם הָיוּ מוֹלְחִין עוֹרוֹת קָדָשִׁים, וְעַל גַּגָּהּ הָיָה בֵית הַטְּבִילָה לְכֹהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים. לִשְׁכַּת הַמְדִיחִין, שֶׁשָּׁם הָיוּ מְדִיחִין קִרְבֵי הַקֳּדָשִׁים. וּמִשָּׁם מְסִבָּה עוֹלָה לְגַג בֵּית הַפַּרְוָה: \n", 5.4. "שֶׁבַּדָּרוֹם, לִשְׁכַּת הָעֵץ, לִשְׁכַּת הַגּוֹלָה, לִשְׁכַּת הַגָּזִית. לִשְׁכַּת הָעֵץ, אָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, שָׁכַחְתִּי מֶה הָיְתָה מְשַׁמֶּשֶׁת. אַבָּא שָׁאוּל אוֹמֵר, לִשְׁכַּת כֹּהֵן גָּדוֹל, וְהִיא הָיְתָה אֲחוֹרֵי שְׁתֵּיהֶן, וְגַג שְׁלָשְׁתָּן שָׁוֶה. לִשְׁכַּת הַגּוֹלָה, שָׁם הָיָה בוֹר קָבוּעַ, וְהַגַּלְגַּל נָתוּן עָלָיו, וּמִשָּׁם מַסְפִּיקִים מַיִם לְכָל הָעֲזָרָה. לִשְׁכַּת הַגָּזִית, שָׁם הָיְתָה סַנְהֶדְרִי גְדוֹלָה שֶׁל יִשְׂרָאֵל יוֹשֶׁבֶת וְדָנָה אֶת הַכְּהֻנָּה, וְכֹהֵן שֶׁנִּמְצָא בוֹ פְסוּל, לוֹבֵשׁ שְׁחוֹרִים וּמִתְעַטֵּף שְׁחוֹרִים, וְיוֹצֵא וְהוֹלֵךְ לוֹ. וְשֶׁלֹּא נִמְצָא בוֹ פְסוּל, לוֹבֵשׁ לְבָנִים וּמִתְעַטֵּף לְבָנִים, נִכְנָס וּמְשַׁמֵּשׁ עִם אֶחָיו הַכֹּהֲנִים. וְיוֹם טוֹב הָיוּ עוֹשִׂים, שֶׁלֹּא נִמְצָא פְסוּל בְּזַרְעוֹ שֶׁל אַהֲרֹן הַכֹּהֵן, וְכָךְ הָיוּ אוֹמְרִים, בָּרוּךְ הַמָּקוֹם בָּרוּךְ הוּא, שֶׁלֹּא נִמְצָא פְסוּל בְּזַרְעוֹ שֶׁל אַהֲרֹן. וּבָרוּךְ הוּא, שֶׁבָּחַר בְּאַהֲרֹן וּבְבָנָיו לַעֲמֹד לְשָׁרֵת לִפְנֵי ה' בְּבֵית קָדְשֵׁי הַקֳּדָשִׁים: \n",

2.5. "The courtyard of the women was a hundred and thirty-five cubits long by a hundred and thirty-five wide. It had four chambers in its four corners, each of which was forty cubits. They were not roofed, and so they will be in the time to come, as it says, “Then he brought me forth into the outer court, and caused me to pass by the four corners of the court, and behold in every corner of the court there was a court. In the four corners of the court there were keturot courts” (Ezekiel 46:21-22) and keturot means that they were not roofed. For what were they used? The southeastern one was the chamber of the Nazirites where the Nazirites used to boil their shelamim and shave their hair and throw it under the pot. The northeastern one was the wood chamber where priests with physical defects used to pick out the wood which had worms, every piece with a worm in it being unfit for use on the altar. The northwestern one was the chamber of those with skin disease. The southwestern one: Rabbi Eliezer ben Jacob said: I forget what it was used for. Abba Shaul says: they used to store there wine and oil, and it was called the chamber of oil. It [the courtyard of the women] had originally been smooth [without protrusions in the walls] but subsequently they surrounded it with a balcony so that the women could look on from above while the men were below, and they should not mix together. Fifteen steps led up from it to the courtyard of Israel, corresponding to the fifteen [songs of] ascents mentioned in the Book of Psalms, and upon which the Levites used to sing. They were not rectangular but circular like the half of a threshing floor.", 5.3. "There were six chambers in the courtyard, three on the north and three on the south. On the north were the salt chamber, the parvah chamber and the washer's chamber. In the salt chamber they used to keep the salt for the offerings. In the parvah chamber they used to salt the skins of the animal-offerings. On its roof was the bath used by the high priest on Yom Kippur. In the washers’ chamber they used to wash the entrails of the sacrificial animals, and from it a winding way went up to the roof of the parvah chamber.", 5.4. "On the south were the wood chamber, the chamber of the exile and the chamber of hewn stones. The wood chamber: Rabbi Eliezer ben Jacob says: I forget what it was used for. Abba Shaul says: It was the chamber of the high priest, and it was behind the two of them, and one roof covered all three. In the chamber of the exile there was a fixed cistern, with a wheel over it, and from there water was provided for all of the courtyard. In the chamber of hewn stone the great Sanhedrin of Israel used to sit and judge the priesthood. A priest in whom was found a disqualification used to put on black garments and wrap himself in black and go away. One in whom no disqualification was found used to put on white garments and wrap himself in white and go in and serve along with his brother priests. They used to make a feast because no blemish had been found in the seed of Aaron the priest, and they used to say: Blessed is the Omnipresent, blessed is He, for no blemish has been found in the seed of Aaron. Blessed is He who chose Aaron and his sons to stand to minister before the Lord in the Holy of Holies.",

111. Mishnah, Sanhedrin, 11.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 123

11.1. "אֵלּוּ הֵן הַנֶּחֱנָקִין, הַמַּכֶּה אָבִיו וְאִמּוֹ, וְגוֹנֵב נֶפֶשׁ מִיִּשְׂרָאֵל, וְזָקֵן מַמְרֵא עַל פִּי בֵית דִּין, וּנְבִיא הַשֶּׁקֶר, וְהַמִּתְנַבֵּא בְּשֵׁם עֲבוֹדָה זָרָה, וְהַבָּא עַל אֵשֶׁת אִישׁ, וְזוֹמְמֵי בַת כֹּהֵן וּבוֹעֲלָהּ. הַמַּכֶּה אָבִיו וְאִמּוֹ אֵינוֹ חַיָּב עַד שֶׁיַּעֲשֶׂה בָהֶן חַבּוּרָה. זֶה חֹמֶר בַּמְקַלֵּל מִבַּמַּכֶּה, שֶׁהַמְקַלֵּל לְאַחַר מִיתָה חַיָּב, וְהַמַּכֶּה לְאַחַר מִיתָה פָּטוּר. הַגּוֹנֵב נֶפֶשׁ מִיִּשְׂרָאֵל אֵינוֹ חַיָּב עַד שֶׁיַּכְנִיסֶנּוּ לִרְשׁוּתוֹ. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיַּכְנִיסֶנּוּ לִרְשׁוּתוֹ וְיִשְׁתַּמֵּשׁ בּוֹ, שֶׁנֶּאֱמַר (דברים כד) וְהִתְעַמֶּר בּוֹ וּמְכָרוֹ. הַגּוֹנֵב אֶת בְּנוֹ, רַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה מְחַיֵּב, וַחֲכָמִים פּוֹטְרִין. גָּנַב מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין, רַבִּי יְהוּדָה מְחַיֵּב, וַחֲכָמִים פּוֹטְרִין: \n",

11.1. "The following are strangled: One who strikes his father or mother; One who kidnaps a Jew; An elder who rebels against the ruling of the court; A false prophet; One who prophesies in the name of an idol; One who commits adultery; Witnesses who testified falsely [to the adultery of] a priest’s daughter, and the one who has had sexual relations with her. The one who strikes his father or his mother is liable only if he wounds them. In this respect, cursing is more stringent than striking, for one who curses [his/her parents] after death is liable, while one who strikes them after death is not. One who kidnaps a Jew is not liable unless he brings him onto his own property. Rabbi Judah said: “Until he brings him onto his own property and puts him to service, as it says, “If a man is found to have kidnapped a fellow Israelite, enslaving him or selling him” (Deut. 24:7). If he kidnaps his own son. Rabbi Ishmael the son of Rabbi Yoha ben Beroka declares him liable, but the Sages exempt [him]. If he kidnapped one who was half a slave and half free, Rabbi Judah declares him liable, but the Sages exempt [him].",

112. Mishnah, Yadayim, 4.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •prophets, prophecy Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 146

4.6. "אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם: \n",

4.6. "The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.",

113. Anon., Didache, 11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophets and prophecy Found in books: Levison (2009), Filled with the Spirit, 234

11. Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turn and teach another doctrine to the destruction of this, hear him not; but if he teach so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that comes to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges; but if he ask money, he is a false prophet. And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaks in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit eats not from it, except indeed he be a false prophet; and every prophet who teaches the truth, if he do not what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him; but if he says to you to give for others' sake who are in need, let no one judge him.

114. New Testament, 1 John, 4.1-4.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophets and prophecy Found in books: Levison (2009), Filled with the Spirit, 233, 234

4.1. Ἀγαπητοί, μὴ παντὶ πνεύματι πιστεύετε, ἀλλὰ δοκιμάζετε τὰ πνεύματα εἰ ἐκ τοῦ θεοῦ ἐστίν, ὅτι πολλοὶ ψευδοπροφῆται ἐξεληλύθασιν εἰς τὸν κόσμον. 4.2. Ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστίν, 4.3. καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη.

4.1. Beloved, don't believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world. 4.2. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God, 4.3. and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already.

115. New Testament, 1 Corinthians, 1.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 42

1.18. Ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστίν, τοῖς δὲ σωζομένοις ἡμῖν δύναμις θεοῦ ἐστίν.

1.18. For the word of the cross isfoolishness to those who are dying, but to us who are saved it is thepower of God.

116. New Testament, 1 Thessalonians, 4.17, 5.19-5.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophecy, prophets, prophetic books •prophets and prophecy Found in books: Levison (2009), Filled with the Spirit, 233; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 366

4.17. ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα. 5.19. τὸ πνεῦμα μὴ σβέννυτε, 5.20. προφητείας μὴ ἐξουθενεῖτε· 5.21. πάντα [δὲ] δοκιμάζετε, τὸ καλὸν κατέχετε,

4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 5.19. Don't quench the Spirit. 5.20. Don't despise prophesies. 5.21. Test all things, and hold firmly that which is good.

117. New Testament, 1 Timothy, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Levison (2009), Filled with the Spirit, 233

1.18. Ταύτην τὴν παραγγελίαν παρατίθεμαί σοι, τέκνον Τιμόθεε, κατὰ τὰς προαγούσας ἐπι σὲ προφητείας, ἵνα στράτεύῃ ἐν αὐταῖς τὴν καλὴν στρατείαν,

1.18. This charge I commit to you, my child Timothy, according to the prophecies which led the way to you, that by them you may wage the good warfare;

118. New Testament, 2 Peter, 1.4, 1.19, 2.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophets and priests at rome, prophecy as a priestly function •prophets and prophecy Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 172; Levison (2009), Filled with the Spirit, 233, 234

1.4. διʼ ὧν τὰ τίμια καὶ μέγιστα ἡμῖν ἐπαγγέλματα δεδώρηται, ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως, ἀποφυγόντες τῆς ἐν τῷ κόσμῳ ἐν ἐπιθυμίᾳ φθορᾶς. 1.19. καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον, ᾧ καλῶς ποιεῖτε προσέχοντες ὡς λύχνῳ φαίνοντι ἐν αὐχμηρῷ τόπῳ, ἕως οὗ ἡμέρα διαυγάσῃ καὶ φωσφόρος ἀνατείλῃ ἐν ταῖς καρδίαις ὑμῶν· 2.1. Ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ, ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι, οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι, ἐπάγοντες ἑαυτοῖς ταχινὴν ἀπώλειαν·

1.4. by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust. 1.19. We have the more sure word of prophecy; whereunto you do well that you take heed, as to a lamp shining in a dark place, until the day dawns, and the day star arises in your hearts: 2.1. But there also arose false prophets among the people, as among you also there will be false teachers, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction.

119. New Testament, Acts, 1.12, 1.23, 7.2-7.53, 10.1-10.33, 11.27-11.29, 13.1-13.3, 15.27-15.28, 15.32, 17.25, 20.23, 21.8-21.12, 21.19, 28.23 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophets, prophecy, •prophets and prophecy •prophecy, prophets •prophets, prophecy, christian views of Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 195, 196, 198, 204, 206, 207; Levison (2009), Filled with the Spirit, 233, 342; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 153; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 188

1.12. Τότε ὑπέστρεψαν εἰς Ἰερουσαλὴμ ἀπὸ ὄρους τοῦ καλουμένου Ἐλαιῶνος, ὅ ἐστιν ἐγγὺς Ἰερουσαλὴμ σαββάτου ἔχον ὁδόν. 1.23. καὶ ἔστησαν δύο, Ἰωσὴφ τὸν καλούμενον Βαρσαββᾶν, ὃς ἐπεκλήθη Ἰοῦστος, καὶ Μαθθίαν. 7.2. ὁ δὲ ἔφη Ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε. Ὁ θεὸς τῆς δόξης ὤφθη τῷ πατρὶ ἡμῶν Ἀβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ πρὶν ἢ κατοικῆσαι αὐτὸν ἐν Χαρράν, 7.3. καὶ εἶπεν πρὸς αὐτόν Ἔξελθε ἐκ τῆς γῆς σου καὶ τῆς συγγενείας σου, καὶ δεῦρο εἰς τὴν γῆν ἣν ἄν σοι δείξω· 7.4. τότε ἐξελθὼν ἐκ γῆς Χαλδαίων κατῴκησεν ἐν Χαρράν. κἀκεῖθεν μετὰ τὸ ἀποθανεῖν τὸν πατέρα αὐτοῦ μετῴκισεν αὐτὸν εἰς τὴν γῆν ταύτην εἰς ἣν ὑμεῖς νῦν κατοικεῖτε, 7.5. καὶοὐκ ἔδωκεν αὐτῷ κληρονομίαν ἐν αὐτῇ οὐδὲ βῆμα ποδός, καὶ ἐπηγγείλατο δοῦναι αὐτῷ εἰς κατάσχεσιν αὐτὴν καὶ τῷ σπέρματι αὐτοῦ μετʼ αὐτόν, οὐκ ὄντος αὐτῷ τέκνου. 7.6. ἐλάλησεν δὲ οὕτως ὁ θεὸς ὅτιἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν ἔτη τετρακόσια· 7.7. καὶ τὸ ἔθνος ᾧ ἂν δουλεύσουσιν κρινῶ ἐγώ, ὁ θεὸς εἶπεν, καὶ μετὰ ταῦτα ἐξελεύσονται καὶ λατρεύσουσίν μοι ἐν τῷ τόπῳτούτῳ. 7.8. καὶ ἔδωκεν αὐτῷ διαθήκην περιτομῆς· καὶ οὕτως ἐγέννησεν τὸν Ἰσαὰκ καὶ περιέτεμεν αὐτὸν τῇ ἡμέρᾳ τῇ ὀγδόῃ, καὶ Ἰσαὰκ τὸν Ἰακώβ, καὶ Ἰακὼβ τοὺς δώδεκα πατριάρχας. 7.9. Καὶ οἱ πατριάρχαιζηλώσαντες τὸν Ἰωσὴφ ἀπέδοντο εἰς Αἴγυπτον· καὶ ἦν ὁ θεὸς μετʼ αὐτοῦ, 7.10. καὶ ἐξείλατο αὐτὸν ἐκ πασῶν τῶν θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῷ χάριν καὶ σοφίαν ἐναντίον Φαραὼ βασιλέως Αἰγύπτου, καὶ κατέστησεν αὐτὸν ἡγούμενον ἐπʼ Αἴγυπτον καὶ ὅλον τὸν οἶκον αὐτοῦ 7.11. ἦλθεν δὲ λιμὸς ἐφʼ ὅλην τὴν Αἴγυπτον καὶΧαναὰν καὶ θλίψις μεγάλη, καὶ οὐχ ηὕρισκον χορτάσματα οἱ πατέρες ἡμῶν· 7.12. ἀκούσας δὲ Ἰακὼβ ὄντα σιτία εἰς Αἴγυπτον ἐξαπέστειλεν τοὺς πατέρας ἡμῶν πρῶτον· 7.13. καὶ ἐν τῷ δευτέρῳ ἐγνωρίσθη Ἰωσὴφ τοῖς ἀδελφοῖς αὐτοῦ, καὶ φανερὸν ἐγένετο τῷ Φαραὼ τὸ γένος Ἰωσήφ. 7.14. ἀποστείλας δὲ Ἰωσὴφ μετεκαλέσατο Ἰακὼβ τὸν πατέρα αὐτοῦ καὶ πᾶσαν τὴν συγγένειαν ἐν ψυχαῖς ἑβδομήκοντα πέντε, 7.15. κατέβη δὲ Ἰακὼβ [εἰς Αἴγυπτον]. καὶ ἐτελεύτησεν αὐτὸς καὶ οἱ πατέρες ἡμῶν, 7.16. καὶ μετετέθησαν εἰς Συχὲμ καὶ ἐτέθησαν ἐν τῷ μνήματι ᾧ ὠνήσατο Ἀβραὰμ τιμῆς ἀργυρίου παρὰ τῶν υἱῶν Ἑμμὼρ ἐν Συχέμ. 7.17. Καθὼς δὲ ἤγγιζεν ὁ χρόνος τῆς ἐπαγγελίας ἧς ὡμολόγησεν ὁ θεὸς τῷ Ἀβραάμ, ηὔξησεν ὁ λαὸς καὶ ἐπληθύνθη ἐν Ἀἰγύπτῳ, 7.18. ἄχρι οὗἀνέστη βασιλεὺς ἕτερος ἐπʼ Αἴγυπτον, ὃς οὐκ ᾔδει τὸν Ἰωσήφ. 7.19. οὗτος κατασοφισάμενος τὸ γένος ἡμῶν ἐκάκωσεν τοὺς πατέρας τοῦ ποιεῖν τὰ βρέφη ἔκθετα αὐτῶν εἰς τὸ μὴ ζωογονεῖσθαι. 7.20. ἐν ᾧ καιρῷ ἐγεννήθη Μωυσῆς, καὶ ἦνἀστεῖος τῷ θεῷ· ὃς ἀνετράφη μῆνας τρεῖς ἐν τῷ οἴκῳ τοῦ πατρός· 7.21. ἐκτεθέντος δὲ αὐτοῦἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν. 7.22. καὶ ἐπαιδεύθη Μωυσῆς πάσῃ σοφίᾳ Αἰγυπτίων, ἦν δὲ δυνατὸς ἐν λόγοις καὶ ἔργοις αὐτοῦ. 7.23. Ὡς δὲ ἐπληροῦτο αὐτῷ τεσσερακονταετὴς χρόνος, ἀνέβη ἐπὶ τὴν καρδίαν αὐτοῦ ἐπισκέψασθαι τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ. 7.24. καὶ ἰδών τινα ἀδικούμενον ἠμύνατο καὶ ἐποίησεν ἐκδίκησιν τῷ καταπονουμένῳ πατάξας τὸν Αἰγύπτιον. 7.25. ἐνόμιζεν δὲ συνιέναι τοὺς ἀδελφοὺς ὅτι ὁ θεὸς διὰ χειρὸς αὐτοῦ δίδωσιν σωτηρίαν αὐτοῖς, οἱ δὲ οὐ συνῆκαν. 7.26. τῇ τε ἐπιούσῃ ἡμέρᾳ ὤφθη αὐτοῖς μαχομένοις καὶ συνήλλασσεν αὐτοὺς εἰς εἰρήνην εἰπών Ἄνδρες, ἀδελφοί ἐστε· ἵνα τί ἀδικεῖτε ἀλλήλους; 7.27. ὁ δὲ ἀδικῶν τὸν πλησίον ἀπώσατο αὐτὸν εἰπών Τίς σὲ κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφʼ ἡμῶν; 7.28. μὴ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες ἐχθὲς τὸν Αἰγύπτιον; 7.29. ἔφυγεν δὲ Μωυσῆς ἐν τῷ λόγῳ τούτῳ, καὶ ἐγένετο πάροικος ἐν γῇ Μαδιάμ, οὗ ἐγέννησεν υἱοὺς δύο. 7.30. Καὶ πληρωθέντων ἐτῶν τεσσεράκονταὤφθη αὐτῷ ἐν τῇ ἐρήμῳ τοῦ ὄρους Σινὰ ἄγγελος ἐν φλογὶ πυρὸς βάτου· 7.31. ὁ δὲ Μωυσῆς ἰδὼν ἐθαύμασεν τὸ ὅραμα· προσερχομένου δὲ αὐτοῦ κατανοῆσαι ἐγένετο φωνὴ Κυρίου 7.32. Ἐγὼ ὁ θεὸς τῶν πατέρων σου, ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. ἔντρομος δὲ γενόμενος Μωυσῆς οὐκ ἐτόλμα κατανοῆσαι. 7.33. εἶπεν δὲ αὐτῷ ὁ κύριος Λῦσον τὸ ὑπόδημα τῶν ποδῶν σου, ὁ γὰρ τόπος ἐφʼ ᾧ ἕστηκας γῆ ἁγία ἐστίν. 7.34. ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ, καὶ τοῦ στεναγμοῦ αὐτοῦ ἤκουσα, καὶ κατέβην ἐξελέσθαι αὐτούς· καὶ νῦν δεῦρο ἀποστείλω σε εἰς Αἴγυπτον. 7.35. Τοῦτον τὸν Μωυσῆν, ὃν ἠρνήσαντο εἰπόντεςΤίς σε κατέστησεν ἄρχοντα καὶ δικαστήν; τοῦτον ὁ θεὸς καὶ ἄρχοντα καὶ λυτρωτὴν ἀπέσταλκεν σὺν χειρὶ ἀγγέλου τοῦ ὀφθέντος αὐτῷ ἐν τῇ βάτῳ. 7.36. οὗτος ἐξήγαγεν αὐτοὺς ποιήσαςτέρατα καὶ σημεῖα ἐν τῇ Αἰγύπτῳ καὶ ἐν Ἐρυθρᾷ Θαλάσσῃ καὶἐν τῇ ἐρήμῳ ἔτη τεσσεράκοντα. 7.37. οὗτός ἐστιν ὁ Μωυσῆς ὁ εἴπας τοῖς υἱοῖς Ἰσραήλ Προφήτην ὑμῖν ἀναστήσει ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν 7.38. ὡς ἐμέ. οὗτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῷ ἐν τῷ ὄρει Σινὰ καὶ τῶν πατέρων ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ὑμῖν, 7.39. ᾧ οὐκ ἠθέλησαν ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν ἀλλὰ ἀπώσαντο καὶ ἐστράφησαν ἐν ταῖς καρδίαις αὐτῶν εἰς Αἴγυπτον, 7.40. εἰπόντες τῷ Ἀαρών Ποίησον ἡμῖν θεοὺς οἳ προπορεύσονται ἡμῶν· ὁ γὰρ Μωυσῆς οὗτος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί ἐγένετο αὐτῷ. 7.41. καὶ ἐμοσχοποίησαν ἐν ταῖς ἡμέραις ἐκείναις καὶ ἀνήγαγον θυσίαν τῷ εἰδώλῳ, καὶ εὐφραίνοντο ἐν τοῖς ἔργοις τῶν χειρῶν αὐτῶν. 7.42. ἔστρεψεν δὲ ὁ θεὸς καὶ παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατιᾷ τοῦ οὐρανοῦ, καθὼς γέγραπται ἐν Βίβλῳ τῶν προφητῶν 7.43. 7.44. Ἡ σκηνὴ τοῦ μαρτυρίου ἦν τοῖς πατράσιν ἡμῶν ἐν τῇ ἐρήμῳ, καθὼς διετάξατο ὁ λαλῶν τῷ Μωυσῇ ποιῆσαι αὐτὴνκατὰ τὸν τύπον ὃν ἑωράκει, 7.45. ἣν καὶ εἰσήγαγον διαδεξάμενοι οἱ πατέρες ἡμῶν μετὰ Ἰησοῦ ἐν τῇ κατασχέσει τῶν ἐθνῶν ὧν ἐξῶσεν ὁ θεὸς ἀπὸ προσώπου τῶν πατέρων ἡμῶν ἕως τῶν ἡμερῶν Δαυείδ· 7.46. ὃς εὗρεν χάριν ἐνώπιον τοῦ θεοῦ καὶ ᾐτήσατο εὑρεῖν σκήνωμα τῷ θεῷ Ἰακώβ. 7.47. Σολομῶν δὲ οἰκοδόμησεν αὐτῷ οἶκον. 7.48. ἀλλʼ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ· καθὼς ὁ προφήτης λέγει 7.49. 7.50. 7.51. Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς. 7.52. τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε, 7.53. οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε. 10.1. Ἀνὴρ δέ τις ἐν Καισαρίᾳ ὀνόματι Κορνήλιος, ἑκατοντάρχης ἐκ σπείρης τῆς καλουμένης Ἰταλικῆς, 10.2. εὐσεβὴς καὶ φοβούμενος τὸν θεὸν σὺν παντὶ τῷ οἴκῳ αὐτοῦ, ποιῶν ἐλεημοσύνας πολλὰς τῷ λαῷ καὶ δεόμενος τοῦ θεοῦ διὰ παντός, 10.3. εἶδεν ἐν ὁράματι φανερῶς ὡσεὶ περὶ ὥραν ἐνάτην τῆς ἡμέρας ἄγγελον τοῦ θεοῦ εἰσελθόντα πρὸς αὐτὸν καὶ εἰπόντα αὐτῷ Κορνήλιε. 10.4. ὁ δὲ ἀτενίσας αὐτῷ καὶ ἔμφοβος γενόμενος εἶπεν Τί ἐστιν, κύριε; εἶπεν δὲ αὐτῷ Αἱ προσευχαί σου καὶ αἱ ἐλεημοσύναι σου ἀνέβησαν εἰς μνημόσυνον ἔμπροσθεν τοῦ θεοῦ· 10.5. καὶ νῦν πέμψον ἄνδρας εἰς Ἰόππην καὶ μετάπεμψαι Σίμωνά τινα ὃς ἐπικαλεῖται Πέτρος· 10.6. οὗτος ξενίζεται παρά τινι Σίμωνι βυρσεῖ, ᾧ ἐστὶν οἰκία παρὰ θάλασσαν. 10.7. ὡς δὲ ἀπῆλθεν ὁ ἄγγελος ὁ λαλῶν αὐτῷ, φωνήσας δύο τῶν οἰκετῶν καὶ στρατιώτην εὐσεβῆ τῶν προσκαρτερούντων αὐτῷ 10.8. καὶ ἐξηγησάμενος ἅπαντα αὐτοῖς ἀπέστειλεν αὐτοὺς εἰς τὴν Ἰόππην. 10.9. Τῇ δὲ ἐπαύριον ὁδοιπορούντων ἐκείνων καὶ τῇ πόλει ἐγγιζόντων ἀνέβη Πέτρος ἐπὶ τὸ δῶμα προσεύξασθαι περὶ ὥραν ἕκτην. 10.10. ἐγένετο δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι· παρασκευαζόντων δὲ αὐτῶν ἐγένετο ἐπʼ αὐτὸν ἔκστασις, 10.11. καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦός τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς, 10.12. ἐν ᾧ ὑπῆρχεν πάντα τὰ τετράποδα καὶ ἑρπετὰ τῆς γῆς καὶ πετεινὰ τοῦ οὐρανοῦ. 10.13. καὶ ἐγένετο φωνὴ πρὸς αὐτόν Ἀναστάς, Πέτρε, θῦσον καὶ φάγε. 10.14. ὁ δὲ Πέτρος εἶπεν Μηδαμῶς, κύριε, ὅτι οὐδέποτε ἔφαγον πᾶν κοινὸν καὶ ἀκάθαρτον. 10.15. καὶ φωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτόν Ἃ ὁ θεὸς ἐκαθάρισεν σὺ μὴ κοίνου. 10.16. τοῦτο δὲ ἐγένετο ἐπὶ τρίς, καὶ εὐθὺς ἀνελήμφθη τὸ σκεῦος εἰς τὸν οὐρανόν. 10.17. Ὡς δὲ ἐν ἑαυτῷ διηπόρει ὁ Πέτρος τί ἂν εἴη τὸ ὅραμα ὃ εἶδεν, ἰδοὺ οἱ ἄνδρες οἱ ἀπεσταλμένοι ὑπὸ τοῦ Κορνηλίου διερωτήσαντες τὴν οἰκίαν τοῦ Σίμωνος ἐπέστησαν ἐπὶ τὸν πυλῶνα, 10.18. καὶ φωνήσαντες ἐπύθοντο εἰ Σίμων ὁ ἐπικαλούμενος Πέτρος ἐνθάδε ξενίζεται. 10.19. Τοῦ δὲ Πέτρου διενθυμουμένου περὶ τοῦ ὁράματος εἴπεν τὸ πνεῦμα Ἰδοὺ ἄνδρες δύο ζητοῦντές σε· 10.20. ἀλλὰ ἀναστὰς κατάβηθι καὶ πορεύου σὺν αὐτοῖς μηδὲν διακρινόμενος, ὅτι ἐγὼ ἀπέσταλκα αὐτούς. 10.21. καταβὰς δὲ Πέτρος πρὸς τοὺς ἄνδρας εἶπεν Ἰδοὺ ἐγώ εἰμι ὃν ζητεῖτε· τίς ἡ αἰτία διʼ ἣν πάρεστε; 10.22. οἱ δὲ εἶπαν Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεὸν μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν Ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαί σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ῥήματα παρὰ σοῦ. 10.23. εἰσκαλεσάμενος οὖν αὐτοὺς ἐξένισεν. Τῇ δὲ ἐπαύριον ἀναστὰς ἐξῆλθεν σὺν αὐτοῖς, καί τινες τῶν ἀδελφῶν τῶν ἀπὸ Ἰόππης συνῆλθαν αὐτῷ. 10.24. τῇ δὲ ἐπαύριον εἰσῆλθεν εἰς τὴν Καισαρίαν· ὁ δὲ Κορνήλιος ἦν προσδοκῶν αὐτοὺς συνκαλεσάμενος τοὺς συγγενεῖς αὐτοῦ καὶ τοὺς ἀναγκαίους φίλους. 10.25. Ὡς δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν Πέτρον, συναντήσας αὐτῷ ὁ Κορνήλιος πεσὼν ἐπὶ τοὺς πόδας προσεκύνησεν. 10.26. ὁ δὲ Πέτρος ἤγειρεν αὐτὸν λέγων Ἀνάστηθι· καὶ ἐγὼ αὐτὸς ἄνθρωπός εἰμι. 10.27. καὶ συνομιλῶν αὐτῷ εἰσῆλθεν, καὶ εὑρίσκει συνεληλυθότας πολλούς, 10.28. ἔφη τε πρὸς αὐτούς Ὑμεῖς ἐπίστασθε ὡς ἀθέμιτόν ἐστιν ἀνδρὶ Ἰουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ· κἀμοὶ ὁ θεὸς ἔδειξεν μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρωπον· 10.29. διὸ καὶ ἀναντιρήτως ἦλθον μεταπεμφθείς. πυνθάνομαι οὖν τίνι λόγῳ μετεπέμψασθέ με. 10.30. καὶ ὁ Κορνήλιος ἔφη Ἀπὸ τετάρτης ἡμέρας μέχρι ταύτης τῆς ὥρας ἤμην τὴν ἐνάτην προσευχόμενος ἐν τῷ οἴκῳ μου, καὶ ἰδοὺ ἀνὴρ ἔστη ἐνώπιόν μου ἐν ἐσθῆτι λαμπρᾷ 10.31. καί φησι Κορνήλιε, εἰσηκούσθη σου ἡ προσευχὴ καὶ αἱ ἐλεημοσύναι σου ἐμνήσθησαν ἐνώπιον τοῦ θεοῦ· 10.32. πέμψον οὖν εἰς Ἰόππην καὶ μετακάλεσαι Σίμωνα ὃς ἐπικαλεῖται Πέτρος· οὗτος ξενίζεται ἐν οἰκίᾳ Σίμωνος βυρσέως παρὰ θάλασσαν. 10.33. ἐξαυτῆς οὖν ἔπεμψα πρὸς σέ, σύ τε καλῶς ἐποίησας παραγενόμενος. νῦν οὖν πάντες ἡμεῖς ἐνώπιον τοῦ θεοῦ πάρεσμεν ἀκοῦσαι πάντα τὰ προστεταγμένα σοι ὑπὸ τοῦ κυρίου. 11.27. ΕΝ ΤΑΥΤΑΙΣ ΔΕ ΤΑΙΣ ΗΜΕΡΑΙΣ κατῆλθον ἀπὸ Ἰεροσολύμων προφῆται εἰς Ἀντιόχειαν· 11.28. ἀναστὰς δὲ εἷς ἐξ αὐτῶν ὀνόματι Ἄγαβος ἐσήμαινεν διὰ τοῦ πνεύματος λιμὸν μεγάλην μέλλειν ἔσεσθαι ἐφʼ ὅλην τὴν οἰκουμένην· ἥτις ἐγένετο ἐπὶ Κλαυδίου. 11.29. τῶν δὲ μαθητῶν καθὼς εὐπορεῖτό τις ὥρισαν ἕκαστος αὐτῶν εἰς διακονίαν πέμψαι τοῖς κατοικοῦσιν ἐν τῇ Ἰουδαίᾳ ἀδελφοῖς· 13.1. Ἦσαν δὲ ἐν Ἀντιοχείᾳ κατὰ τὴν οὖσαν ἐκκλησίαν προφῆται καὶ διδάσκαλοι ὅ τε Βαρνάβας καὶ Συμεὼν ὁ καλούμενος Νίγερ, καὶ Λούκιος ὁ Κυρηναῖος, Μαναήν τε Ἡρῴδου τοῦ τετραάρχου σύντροφος καὶ Σαῦλος. 13.2. Λειτουργούντων δὲ αὐτῶν τῷ κυρίῳ καὶ νηστευόντων εἶπεν τὸ πνεῦμα τὸ ἅγιον Ἀφορίσατε δή μοι τὸν Βαρνάβαν καὶ Σαῦλον εἰς τὸ ἔργον ὃ προσκέκλημαι αὐτούς. 13.3. τότε νηστεύσαντες καὶ προσευξάμενοι καὶ ἐπιθέντες τὰς χεῖρας αὐτοῖς ἀπέλυσαν. 15.27. ἀπεστάλκαμεν οὖν Ἰούδαν καὶ Σίλαν, καὶ αὐτοὺς διὰ λόγου ἀπαγγέλλοντας τὰ αὐτά. 15.28. ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος πλὴν τούτων τῶν ἐπάναγκες, ἀπέχεσθαι εἰδωλοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας· 15.32. Ἰούδας τε καὶ Σίλας, καὶ αὐτοὶ προφῆται ὄντες, διὰ λόγου πολλοῦ παρεκάλεσαν τοὺς ἀδελφοὺς καὶ ἐπεστήριξαν· 17.25. οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεόμενός τινος, αὐτὸςδιδοὺς πᾶσι ζωὴν καὶ πνοὴν καὶ τὰ πάντα· 20.23. πλὴν ὅτι τὸ πνεῦμα τὸ ἅγιον κατὰ πόλιν διαμαρτύρεταί μοι λέγον ὅτι δεσμὰ καὶ θλίψεις με μένουσιν· 21.8. τῇ δὲ ἐπαύριον ἐξελθόντες ἤλθαμεν εἰς Καισαρίαν, καὶ εἰσελθόντες εἰς τὸν οἶκον Φιλίππου τοῦ εὐαγγελιστοῦ ὄντος ἐκ τῶν ἑπτὰ ἐμείναμεν παρʼ αὐτῷ. 21.9. τούτῳ δὲ ἦσαν θυγατέρες τέσσαρες παρθένοι προφητεύουσαι. 21.10. Ἐπιμενόντων δὲ ἡμέρας πλείους κατῆλθέν τις ἀπὸ τῆς Ἰουδαίας προφήτης ὀνόματι Ἄγαβος, 21.11. καὶ ἐλθὼν πρὸς ἡμᾶς καὶ ἄρας τὴν ζώνην τοῦ Παύλου δήσας ἑαυτοῦ τοὺς πόδας καὶ τὰς χεῖρας εἶπεν Τάδε λέγει τὸ πνεῦμα τὸ ἅγιον Τὸν ἄνδρα οὗ ἐστὶν ἡ ζώνη αὕτη οὕτως δήσουσιν ἐν Ἰερουσαλὴμ οἱ Ἰουδαῖοι καὶ παραδώσουσιν εἰς χεῖρας ἐθνῶν. 21.12. ὡς δὲ ἠκούσαμεν ταῦτα, παρεκαλοῦμεν ἡμεῖς τε καὶ οἱ ἐντόπιοι τοῦ μὴ ἀναβαίνειν αὐτὸν εἰς Ἰερουσαλήμ. 21.19. καὶ ἀσπασάμενος αὐτοὺς ἐξηγεῖτο καθʼ ἓν ἕκαστον ὧν ἐποίησεν ὁ θεὸς ἐν τοῖς ἔθνεσιν διὰ τῆς διακονίας αὐτοῦ. 28.23. Ταξάμενοι δὲ αὐτῷ ἡμέραν ἦλθαν πρὸς αὐτὸν εἰς τὴν ξενίαν πλείονες, οἷς ἐξετίθετο διαμαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ πείθων τε αὐτοὺς περὶ τοῦ Ἰησοῦ ἀπό τε τοῦ νόμου Μωυσέως καὶ τῶν προφητῶν ἀπὸ πρωὶ ἕως ἑσπέρας.

1.12. Then they returned to Jerusalem from the mountain called Olivet, which is near Jerusalem, a Sabbath day's journey away. 1.23. They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran, 7.3. and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.' 7.4. Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living. 7.5. He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him in possession, and to his seed after him, when he still had no child. 7.6. God spoke in this way: that his seed would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years. 7.7. 'I will judge the nation to which they will be in bondage,' said God, 'and after that will they come out, and serve me in this place.' 7.8. He gave him the covet of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs. 7.9. "The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him, 7.10. and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house. 7.11. Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food. 7.12. But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time. 7.13. On the second time Joseph was made known to his brothers, and Joseph's race was revealed to Pharaoh. 7.14. Joseph sent, and summoned Jacob, his father, and all his relatives, seventy-five souls. 7.15. Jacob went down into Egypt, and he died, himself and our fathers, 7.16. and they were brought back to Shechem, and laid in the tomb that Abraham bought for a price in silver from the sons of Hamor of Shechem. 7.17. "But as the time of the promise came close which God swore to Abraham, the people grew and multiplied in Egypt, 7.18. until there arose a different king, who didn't know Joseph. 7.19. The same dealt slyly with our race, and mistreated our fathers, that they should throw out their babies, so that they wouldn't stay alive. 7.20. At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father's house. 7.21. When he was thrown out, Pharaoh's daughter took him up, and reared him as her own son. 7.22. Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. 7.23. But when he was forty years old, it came into his heart to visit his brothers, the children of Israel. 7.24. Seeing one of them suffer wrong, he defended him, and avenged him who was oppressed, striking the Egyptian. 7.25. He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didn't understand. 7.26. "The day following, he appeared to them as they fought, and urged them to be at peace again, saying, 'Sirs, you are brothers. Why do you wrong one to another?' 7.27. But he who did his neighbor wrong pushed him away, saying, 'Who made you a ruler and a judge over us? 7.28. Do you want to kill me, as you killed the Egyptian yesterday?' 7.29. Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons. 7.30. "When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai , in a flame of fire in a bush. 7.31. When Moses saw it, he wondered at the sight. As he came close to see, a voice of the Lord came to him, 7.32. 'I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.' Moses trembled, and dared not look. 7.33. The Lord said to him, 'Take your sandals off of your feet, for the place where you stand is holy ground. 7.34. I have surely seen the affliction of my people that is in Egypt , and have heard their groaning. I have come down to deliver them. Now come, I will send you into Egypt.' 7.35. "This Moses, whom they refused, saying, 'Who made you a ruler and a judge?' -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush. 7.36. This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness forty years. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us, 7.39. to whom our fathers wouldn't be obedient, but rejected him, and turned back in their hearts to Egypt , 7.40. saying to Aaron, 'Make us gods that will go before us, for as for this Moses, who led us out of the land of Egypt , we don't know what has become of him.' 7.41. They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands. 7.42. But God turned, and gave them up to serve the host of the sky, as it is written in the book of the prophets, 'Did you offer to me slain animals and sacrifices Forty years in the wilderness, O house of Israel ? 7.43. You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.' 7.44. "Our fathers had the tent of the testimony in the wilderness, even as he who spoke to Moses appointed, that he should make it according to the pattern that he had seen; 7.45. which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David, 7.46. who found favor in the sight of God, and asked to find a habitation for the God of Jacob. 7.47. But Solomon built him a house. 7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says, 7.49. 'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest? 7.50. Didn't my hand make all these things?' 7.51. "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 7.53. You received the law as it was ordained by angels, and didn't keep it!" 10.1. Now there was a certain man in Caesarea, Cornelius by name, a centurion of what was called the Italian Regiment, 10.2. a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God. 10.3. At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, "Cornelius!" 10.4. He, fastening his eyes on him, and being frightened, said, "What is it, Lord?"He said to him, "Your prayers and your gifts to the needy have gone up for a memorial before God. 10.5. Now send men to Joppa, and get Simon, who is surnamed Peter. 10.6. He lodges with one Simon, a tanner, whose house is by the seaside." 10.7. When the angel who spoke to him had departed, Cornelius called two of his household servants and a devout soldier of those who waited on him continually. 10.8. Having explained everything to them, he sent them to Joppa. 10.9. Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.10. He became hungry and desired to eat, but while they were preparing, he fell into a trance. 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth, 10.12. in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. 10.13. A voice came to him, "Rise, Peter, kill and eat!" 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean." 10.15. A voice came to him again the second time, "What God has cleansed, you must not make unholy." 10.16. This was done three times, and immediately the vessel was received up into heaven. 10.17. Now while Peter was very perplexed in himself what the vision which he had seen might mean, behold, the men who were sent by Cornelius, having made inquiry for Simon's house, stood before the gate, 10.18. and called and asked whether Simon, who was surnamed Peter, was lodging there. 10.19. While Peter thought about the vision, the Spirit said to him, "Behold, three men seek you. 10.20. But arise, get down, and go with them, doubting nothing; for I have sent them." 10.21. Peter went down to the men, and said, "Behold, I am he whom you seek. Why have you come?" 10.22. They said, "Cornelius, a centurion, a righteous man and one who fears God, and well spoken of by all the nation of the Jews, was directed by a holy angel to invite you to his house, and to listen to what you say. 10.23. So he called them in and lodged them. On the next day Peter arose and went out with them, and some of the brothers from Joppa accompanied him. 10.24. On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends. 10.25. When it happened that Peter entered, Cornelius met him, fell down at his feet, and worshiped him. 10.26. But Peter raised him up, saying, "Stand up! I myself am also a man." 10.27. As he talked with him, he went in and found many gathered together. 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. 10.29. Therefore also I came without complaint when I was sent for. I ask therefore, why did you send for me?" 10.30. Cornelius said, "Four days ago, I was fasting until this hour, and at the ninth hour, I prayed in my house, and behold, a man stood before me in bright clothing, 10.31. and said, 'Cornelius, your prayer is heard, and your gifts to the needy are remembered in the sight of God. 10.32. Send therefore to Joppa, and summon Simon, who is surnamed Peter. He lodges in the house of Simon a tanner, by the seaside. When he comes, he will speak to you.' 10.33. Therefore I sent to you at once, and it was good of you to come. Now therefore we are all here present in the sight of God to hear all things that have been commanded you by God." 11.27. Now in these days, prophets came down from Jerusalem to Antioch. 11.28. One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius. 11.29. The disciples, as anyone had plenty, each determined to send relief to the brothers who lived in Judea; 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 13.2. As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them." 13.3. Then, when they had fasted and prayed and laid their hands on them, they sent them away. 15.27. We have sent therefore Judas and Silas, who themselves will also tell you the same things by word of mouth. 15.28. For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: 15.32. Judas and Silas, also being prophets themselves, encouraged the brothers with many words, and strengthened them. 17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. 20.23. except that the Holy Spirit testifies in every city, saying that bonds and afflictions wait for me. 21.8. On the next day, we, who were Paul's companions, departed, and came to Caesarea. We entered into the house of Philip the evangelist, who was one of the seven, and stayed with him. 21.9. Now this man had four virgin daughters who prophesied. 21.10. As we stayed there some days, a certain prophet named Agabus came down from Judea. 21.11. Coming to us, and taking Paul's belt, he bound his own feet and hands, and said, "Thus says the Holy Spirit: 'So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the Gentiles.'" 21.12. When we heard these things, both we and they of that place begged him not to go up to Jerusalem. 21.19. When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry. 28.23. When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening.

120. New Testament, Apocalypse, 1.3, 1.10-1.11, 2.20, 3.9, 3.14, 4.2, 10.7-10.10, 11.18, 12.1, 14.1-14.5, 17.3, 18.20, 19.7-19.10, 19.21, 21.3, 21.10, 22.6-22.10, 22.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 149, 150, 153, 199; Levison (2009), Filled with the Spirit, 234; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 294, 295, 366; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 268

1.3. μακάριος ὁ ἀναγινώσκων καὶ οἱ ἀκούοντες τοὺς λόγους τῆς προφητείας καὶ τηροῦντες τὰ ἐν αὐτῇ γεγραμμένα, ὁ γὰρ καιρὸς ἐγγύς. 1.10. ἐγενόμην ἐν πνεύματι ἐν τῇ κυριακῇ ἡμέρᾳ, καὶ ἤκουσα ὀπίσω μου φωνὴν μεγάλην ὡς σάλπιγγος 1.11. λεγούσης Ὃ βλέπεις γράψον εἰς βιβλίον καὶ πέμψον ταῖς ἑπτὰ ἐκκλησίαις, εἰς Ἔφεσον καὶ εἰς Σμύρναν καὶ εἰς Πέργαμον καὶ εἰς Θυάτειρα καὶ εἰς Σάρδεις καὶ εἰς Φιλαδελφίαν καὶ εἰς Λαοδικίαν. 2.20. ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλουςπορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα. 3.9. ἰδοὺ διδῶ ἐκ τῆς συναγωγῆς τοῦ Σατανᾶ, τῶν λεγόντων ἑαυτοὺς Ἰουδαίους εἶναι, καὶ οὐκ εἰσὶν ἀλλὰ ψεύδονται, — ἰδοὺ ποιήσω αὐτοὺς ἵναἥξουσιν καὶ προσκυνήσουσινἐνώπιον τῶν ποδῶνσου,καὶ γνῶσιν 3.14. Καὶ τῷ ἀγγέλῳ τῆς ἐν Λαοδικίᾳ ἐκκλησίας γράψον Τάδε λέγει ὁ Ἀμήν,ὁ μάρτυς ὁ πιστὸςκαὶ [ὁ] ἀληθινός,ἡ ἀρχὴ τῆς κτίσεωςτοῦ θεοῦ, 4.2. μετὰ ταῦτα εὐθέως ἐγενόμην ἐν πνεύματι· καὶ ἰδοὺ θρόνος ἔκειτο ἐν τῷ οὐρανῷ, καὶἐπὶ τὸν θρόνον καθήμενος, 10.7. ἀλλʼ ἐν ταῖς ἡμέραις τῆς φωνῆς τοῦ ἑβδόμου ἀγγέλου, ὅταν μέλλῃ σαλπίζειν, καὶ ἐτελέσθητὸ μυστήριον τοῦ θεοῦ,ὡς εὐηγγέλισεντοὺς ἑαυτοῦ δούλους τοὺς προφήτας. 10.8. Καὶ ἡ φωνὴ ἣν ἤκουσα ἐκ τοῦ οὐρανοῦ, πάλιν λαλοῦσαν μετʼ ἐμοῦ καὶ λέγουσαν Ὕπαγε λάβε τὸ βιβλίον τὸ ἠνεῳγμένον ἐν τῇ χειρὶ τοῦ ἀγγέλου τοῦ ἑστῶτος ἐπὶ τῆς θαλάσσης καὶ ἐπὶ τῆς γῆς. 10.9. καὶ ἀπῆλθα πρὸς τὸν ἄγγελον λέγων αὐτῷ δοῦναί μοιτὸ βιβλαρίδιον. καὶ λέγει μοιΛάβεκαὶ κατάφαγεαὐτό, καὶ πικρανεῖσου τὴν κοιλίαν,ἀλλʼ ἐντῷ στόματί σουἔσται γλυκὺ ὡς μέλι. 10.10. καὶ ἔλαβοντὸ βιβλαρίδιονἐκ τῆς χειρὸς τοῦ ἀγγέλουκαὶ κατέφαγον αὐτό, καὶ ἦν ἐν τῷ στόματί μου ὡς μέλι γλυκύ·καὶ ὅτε ἔφαγον αὐτό, ἐπικράνθη ἡ κοιλία μου. 11.18. καὶ τὰ ἔθνη ὠργίσθησαν, καὶ ἦλθεν ἡ ὀργή σου καὶ ὁ καιρὸς τῶν νεκρῶν κριθῆναι καὶ δοῦναι τὸν μισθὸν τοῖς δούλοις σου τοῖς προφήταις καὶ τοῖς ἁγίοις καὶ τοῖς φοβουμένοις τὸ ὄνομά σου, τοὺς μικροὺς καὶ τοὺς μεγάλους, καὶ διαφθεῖραι τοὺς διαφθείροντας τὴν γῆν. 12.1. Καὶ σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα, καὶ ἐν γαστρὶ ἔχουσα· 14.1. Καὶ εἶδον, καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιών, καὶ μετʼ αὐτοῦ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένονἐπὶ τῶν μετώπωναὐτῶν. 14.2. καὶ ἤκουσα φωνὴν ἐκ τοῦ οὐρανοῦὡς φωνὴν ὑδάτων πολλῶνκαὶ ὡς φωνὴν βροντῆς μεγάλης, καὶ ἡ φωνὴ ἣν ἤκουσα ὡς κιθαρῳδῶν κιθαριζόντων ἐν ταῖς κιθάραις αὐτῶν. 14.3. καὶᾁδουσινὡςᾠδὴν καινὴνἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τῶν τεσσάρων ζῴων καὶ τῶν πρεσβυτέρων· καὶ οὐδεὶς ἐδύνατο μαθεῖν τὴν ᾠδὴν εἰ μὴ αἱ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, οἱ ἠγορασμένοι ἀπὸ τῆς γῆς. 14.4. οὗτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν, παρθένοι γάρ εἰσιν· οὗτοι οἱ ἀκολουθοῦντες τῷ ἀρνίῳ ὅπου ἂν ὑπάγει· οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ καὶ τῷ ἀρνίῳ, 14.5. καὶἐν τῷ στόματιαὐτῶνοὐχ εὑρέθη ψεῦδος·ἄμωμοί εἰσιν. 17.3. καὶ ἀπήνεγκέν με εἰς ἔρημον ἐν πνεύματι. καὶ εἶδον γυναῖκα καθημένην ἐπὶθηρίονκόκκινον, γέμοντα ὀνόματα βλασφημίας, ἔχων κεφαλὰς ἑπτὰ καὶκέρατα δέκα· 18.20. Εὐφραίνου ἐπʼ αὐτῇ,οὐρανέ,καὶ οἱ ἅγιοι καὶ οἱ ἀπόστολοι καὶ οἱ προφῆται,ὅτι ἔκρινενὁ θεὸς τὸ κρίμα ὑμῶν ἐξ αὐτῆς. 19.7. χαίρωμεν καὶ ἀγαλλιῶμεν, καὶ δώσομεν τὴν δόξαν αὐτῷ, ὅτι ἦλθεν ὁ γάμος τοῦ ἀρνίου, καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν, 19.8. καὶ ἐδόθη αὐτῇ ἵνα περιβάληται βύσσινον λαμπρὸν καθαρόν, τὸ γὰρ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν. 19.9. Καὶ λέγει μοι Γράψον Μακάριοι οἱ εἰς τὸ δεῖπνον τοῦ γάμου τοῦ ἀρνίου κεκλημένοι. καὶ λέγει μοι Οὗτοι οῖ λόγοι ἀληθινοὶ τοῦ θεοῦ εἰσίν. 19.10. καὶ ἔπεσα ἔμπροσθεν τῶν ποδῶν αὐτοῦ προσκυνῆσαι αὐτῷ. καὶ λέγει μοι Ὅρα μή· σύνδουλός σού εἰμι καὶ τῶν ἀδελφῶν σου τῶν ἐχόντων τὴν μαρτυρίαν Ἰησοῦ· τῷ θεῷ προσκύνησον· ἡ γὰρ μαρτυρία Ἰησοῦ ἐστὶν τὸ πνεῦμα τῆς προφητείας. 19.21. καὶ οἱ λοιποὶ ἀπεκτάνθησαν ἐν τῇ ῥομφαίᾳ τοῦ καθημένου ἐπὶ τοῦ ἵππου τῇ ἐξελθούσῃ ἐκ τοῦ στόματος αὐτοῦ, καὶπάντα τὰ ὄρνεα ἐχορτάσθησαν ἐκ τῶν σαρκῶναὐτῶν. 21.3. καὶ ἤκουσα φωνῆς μεγάλης ἐκ τοῦ θρόνου λεγούσηςἸδοὺ ἡ σκηνὴτοῦ θεοῦ μετὰ τῶν ἀνθρώπων,καὶ σκηνώσει μετʼ αὐτῶν, καὶ αὐτοὶ λαοὶ αὐτοῦ ἔσονται, καὶαὐτὸς ὁ θεὸςμετʼ αὐτῶν ἔσται, 21.10. καὶ ἀπήνεγκέν μεἐν πνεύματιἐπὶ ὄροςμέγα καὶὑψηλόν, καὶἔδειξέν μοιτὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμκαταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ, 22.6. Καὶ εἶπεν μοι Οὗτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί, καὶ ὁ κύριος, ὁ θεὸς τῶν πνευμάτων τῶν προφητῶν, ἀπέστειλεν τὸν ἄγγελον αὐτοῦ δεῖξαι τοῖς δούλοις αὐτοῦἃ δεῖ γενέσθαιἐν τάχει· 22.7. καίἸδοὺ ἔρχομαιταχύ. μακάριος ὁ τηρῶν τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου. 22.8. Κἀγὼ Ἰωάννης ὁ ἀκούων καὶ βλέπων ταῦτα. καὶ ὅτε ἤκουσα καὶ ἔβλεψα, ἔπεσα προσκυνῆσαι ἔμπροσθεν τῶν ποδῶν τοῦ ἀγγέλου τοῦ δεικνύοντός μοι ταῦτα. 22.9. καὶ λέγει μοι Ὅρα μή· σύνδουλός σού εἰμι καὶ τῶν ἀδελφῶν σου τῶν προφητῶν καὶ τῶν τηρούντων τοὺς λόγους τοῦ βιβλίου τούτου· τῷ θεῷ προσκύνησον. 22.10. Καὶ λέγει μοι Μὴσφραγίσῃςτοὺς λόγους τῆς προφητείαςτοῦ βιβλίουτούτου,ὁ καιρὸςγὰρ ἐγγύς ἐστιν. 22.19. καὶ ἐάν τιςἀφέλῃ ἀπὸτῶν λόγων τοῦ βιβλίου τῆς προφητείας ταύτης, ἀφελεῖ ὁ θεὸς τὸ μέρος αὐτοῦ ἀπὸτοῦ ξύλου τῆς ζωῆςκαὶ ἐκ τῆς πόλεως τῆς ἁγίας, τῶν γεγραμμένων ἐν τῷ βιβλίῳ τούτῳ.

1.3. Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand. 1.10. I was in the Spirit on the Lord's day, and I heard behind me a loud voice, as of a trumpet 1.11. saying, "What you see, write in a book and send to the seven assemblies: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and to Laodicea." 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 3.9. Behold, I give of the synagogue of Satan, of those who say they are Jews, and they are not, but lie. Behold, I will make them to come and worship before your feet, and to know that I have loved you. 3.14. "To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God's creation, says these things: 4.2. Immediately I was in the Spirit. Behold, there was a throne set in heaven, and one sitting on the throne 10.7. but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as he declared to his servants, the prophets. 10.8. The voice which I heard from heaven, again speaking with me, said, "Go, take the book which is open in the hand of the angel who stands on the sea and on the land." 10.9. I went to the angel, telling him to give me the little book. He said to me, "Take it, and eat it up. It will make your belly bitter, but in your mouth it will be as sweet as honey." 10.10. I took the little book out of the angel's hand, and ate it up. It was as sweet as honey in my mouth. When I had eaten it, my belly was made bitter. 11.18. The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your servants the prophets, their reward, as well as the saints, and those who fear your name, the small and the great; and to destroy those who destroy the earth." 12.1. A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. 14.1. I saw, and behold, the Lamb standing on Mount Zion, and with him a number, one hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads. 14.2. I heard a sound from heaven, like the sound of many waters, and like the sound of a great thunder. The sound which I heard was like that of harpers playing on their harps. 14.3. They sing a new song before the throne, and before the four living creatures and the elders. No one could learn the song except the one hundred forty-four thousand, those who had been redeemed out of the earth. 14.4. These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb. 14.5. In their mouth was found no lie, for they are blameless. 17.3. He carried me away in the Spirit into a wilderness. I saw a woman sitting on a scarlet-colored animal, full of blasphemous names, having seven heads and ten horns. 18.20. Rejoice over her, O heaven, you saints, apostles, and prophets; for God has judged your judgment on her." 19.7. Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready." 19.8. It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints. 19.9. He said to me, "Write, 'Blessed are those who are invited to the marriage supper of the Lamb.'" He said to me, "These are true words of God." 19.10. I fell down before his feet to worship him. He said to me, "Look! Don't do it! I am a fellow bondservant with you and with your brothers who hold the testimony of Jesus. Worship God, for the testimony of Jesus is the Spirit of Prophecy." 19.21. The rest were killed with the sword of him who sat on the horse, the sword which came forth out of his mouth. All the birds were filled with their flesh. 21.3. I heard a loud voice out of heaven saying, "Behold, God's dwelling is with men, and he will dwell with them, and they will be his people, and God himself will be with them as their God. 21.10. He carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God, 22.6. He said to me, "These words are faithful and true. The Lord God of the spirits of the prophets sent his angel to show to his bondservants the things which must happen soon." 22.7. "Behold, I come quickly. Blessed is he who keeps the words of the prophecy of this book." 22.8. Now I, John, am the one who heard and saw these things. When I heard and saw, I fell down to worship before the feet of the angel who had shown me these things. 22.9. He said to me, "See you don't do it! I am a fellow bondservant with you and with your brothers, the prophets, and with those who keep the words of this book. Worship God." 22.10. He said to me, "Don't seal up the words of the prophecy of this book, for the time is at hand. 22.19. If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book.

121. New Testament, James, 2.13, 5.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 377

2.13. ἡ γὰρ κρίσις ἀνέλεος τῷ μὴ ποιήσαντι ἔλεος· κατακαυχᾶται ἔλεος κρίσεως. 5.5. ἐτρυφήσατε ἐπὶ τῆς γῆς καὶ ἐσπαταλήσατε, ἐθρέψατε τὰς καρδίας ὑμῶν ἐν ἡμέρᾳ σφαγῆς.

2.13. For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment. 5.5. You have lived delicately on the earth, and taken your pleasure. You have nourished your hearts as in a day of slaughter.

122. Ignatius, To Polycarp, 5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 386

5.1. Flee evil arts, or rather hold thou discourse about these. Tell my sisters to love the Lord and to be content with their husbands in flesh and in spirit. In like manner also charge my brothers in the name of Jesus Christ to love their wives, as the Lord loved the Church. 5.1. But certain persons ignorantly deny Him, or rather have been denied by Him, being advocates of death rather than of the truth; and they have not been persuaded by the prophecies nor by the law of Moses, nay nor even to this very hour by the Gospel, nor by the sufferings of each of us severally;

123. Martial, Epigrams, 10.62.10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 268

124. Polycarp of Smyrna, Letter To The Philippians, 10.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 386

10.2. ξυμ ποσσιτις βενεφαξερε, νολιτε διλφερρε, #3υια I Pet. 6, 6; Eph. 5, 21 ελεëμοσψνα δε μορτε λιβερατ. ομνες ϝολρις ινϝιξεμ συβιεξτι εστοτξ, ξονϝερσατιονεμ ϝεστραμ ιρρεπρενσιβιλεμ ηαβεντες ιν γεντιβυς, υτ εχ βονις οπεριβυς I Pet. 2, 12 ϝεστρις ετ ϝος λαυδεμ αξξιπιατις ετ δομινυς ιν ϝοβις Is. 52. νον βλασπηεμετυρ.

10.2.

125. Tacitus, Histories, 4.81 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 208

4.81. During the months while Vespasian was waiting at Alexandria for the regular season of the summer winds and a settled sea, many marvels continued to mark the favour of heaven and a certain partiality of the gods toward him. One of the common people of Alexandria, well known for his loss of sight, threw himself before Vespasian's knees, praying him with groans to cure his blindness, being so directed by the god Serapis, whom this most superstitious of nations worships before all others; and he besought the emperor to deign to moisten his cheeks and eyes with his spittle. Another, whose hand was useless, prompted by the same god, begged Caesar to step and trample on it. Vespasian at first ridiculed these appeals and treated them with scorn; then, when the men persisted, he began at one moment to fear the discredit of failure, at another to be inspired with hopes of success by the appeals of the suppliants and the flattery of his courtiers: finally, he directed the physicians to give their opinion as to whether such blindness and infirmity could be overcome by human aid. Their reply treated the two cases differently: they said that in the first the power of sight had not been completely eaten away and it would return if the obstacles were removed; in the other, the joints had slipped and become displaced, but they could be restored if a healing pressure were applied to them. Such perhaps was the wish of the gods, and it might be that the emperor had been chosen for this divine service; in any case, if a cure were obtained, the glory would be Caesar's, but in the event of failure, ridicule would fall only on the poor suppliants. So Vespasian, believing that his good fortune was capable of anything and that nothing was any longer incredible, with a smiling countece, and amid intense excitement on the part of the bystanders, did as he was asked to do. The hand was instantly restored to use, and the day again shone for the blind man. Both facts are told by eye-witnesses even now when falsehood brings no reward.

126. Tosefta, Eduyot, 1.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 226, 227

1.1. "חמשה דברים היה ר\"ע דורש כמין אגדה בחמשה דברים אדם זוכה לבן וחכמים אומרים עד הפרק זכה לו מיכן ואילך הוא זוכה לעצמו אמר ר\"ע היכן מצינו שהיו חיגרין עד הפרק וכשהגיע הפרק נתפשטו ושהיו חרשין עד הפרק וכשהגיע הפרק נתפקחו ושהיו סומין עד הפרק כשהגיע הפרק נתפתחו והיאך זוכה לו עד אותה השעה אמרו לו כי מצינו שהיו פשוטים עד הפרק וכשהגיע הפרק נתחגרו ושהיו פקחין עד הפרק וכשהגיע הפרק נתחרשו ושהיו פתוחים עד הפרק וכשהגיע הפרק נסתמו הא אין זוכה לו אלא עד אותה השעה בלבד.", 1.1. "כשנכנסו חכמים לכרם ביבנה אמרו עתידה שעה שיהא אדם מבקש דבר מדברי תורה ואינו מוצא מדברי סופרים ואינו מוצא שנאמר (עמוס ח׳:י״ב) <לכן> הנה ימים באים נאם ה' וגו' ישוטטו לבקש את דבר ה' ולא ימצאו דבר ה' זו נבואה דבר ה' זה הקץ דבר ה' שלא יהא דבר מד\"ת דומה לחברו אמרו נתחיל מהלל ומשמאי שמאי אומר מקב חלה הלל אומר מקבים וחכ\"א לא כדברי זה ולא כדברי זה אלא קב ומחצה חייב בחלה שנאמר (במדבר ט״ו:כ׳) ראשית עריסותיכם כדי עיסתכם וכמה עיסתכם כדי עיסת מדבר וכמה עיסת מדבר עומר שנאמר (שמות ט״ז:ל״ו) והעומר עשירית האיפה הוא שיערו חכמים שבעה רבעים ועוד מדברית שהן חמשה רבעי צפורית שהן קב ומחצה ירושלמית.",

1.1. "When the Sages entered the Vineyard in Yavneh, they said, \"In the future, there will come an hour when a person seeks a teaching from the teachings of the Torah and he will not find it, or in the teachings of the Scribes, and he will not find it.\" As it says, \"Behold, days are coming, says the Lord, etc. they will seek out the word of God and they will not find it (Amos 8).\" 'The word of God' refers to prophecy. 'The word of God' refers to the End (of Days). 'The word of God', so that there shall not be one word of Torah similar to its fellow. They said, \"Let us begin from Hillel and Shammai!\"...",

127. Tosefta, Sanhedrin, 14.15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophets, he who suppress his prophecy Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 123

128. Tosefta, Yadayim, 2.19 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophets, prophecy Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 146

129. Mishnah, Makhshirin, 5.3-5.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 192

5.3. "פֵּרוֹת שֶׁיָּרַד הַדֶּלֶף לְתוֹכָן וּבְלָלָן שֶׁיְּנֻגְּבוּ, רַבִּי שִׁמְעוֹן אוֹמֵר, בְּכִי יֻתַּן. וַחֲכָמִים אוֹמְרִים, אֵינָן בְּכִי יֻתַּן: \n", 5.4. "הַמּוֹדֵד אֶת הַבּוֹר בֵּין לְעָמְקוֹ בֵּין לְרָחְבּוֹ, הֲרֵי זֶה בְכִי יֻתַּן, דִּבְרֵי רַבִּי טַרְפוֹן. רַבִּי עֲקִיבָא אוֹמֵר, לְעָמְקוֹ, בְּכִי יֻתַּן. וּלְרָחְבּוֹ, אֵינוֹ בְכִי יֻתַּן: \n",

5.3. "Produce onto which a leak [from a roof] fell and he mixed it up in order that it might become dry [quickly]: Rabbi Shimon says: it comes under the law of ‘if water be put’. But the sages say: it does not come under the law of ‘if water be put’.", 5.4. "One who measures a cistern whether for its depth of for its breadth, it comes under the law of ‘if water be put' the words of Rabbi Tarfon. But Rabbi Akiva says: if [it was measured] for its depth, it comes under the law of ‘if water be put’; but if for its breadth, it does not come under the law of ‘if water be put’.",

130. Anon., Epistle of Barnabas, 4.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophets, prophecy, christian views of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152

4.3. The last offence is at hand, concerning which the scripture speaketh, as Enoch saith. For to this end the Master hath cut the seasons and the days short, that His beloved might hasten and come to His inheritance.

131. Arrian, Anabasis of Alexander, 2.3.3 (1st cent. CE - missingth cent. CE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 99

2.3.3. καί ποτε ἀροῦντος αὐτοῦ ἐπιστῆναι ἐπὶ τὸν ζυγὸν ἀετὸν καὶ ἐπιμεῖναι ἔστε ἐπὶ βουλυτὸν καθήμενον· τὸν δὲ ἐκπλαγέντα τῇ ὄψει ἰέναι κοινώσοντα ὑπὲρ τοῦ θείου παρὰ τοὺς Τελμισσέας τοὺς μάντεις· εἶναι γὰρ τοὺς Τελμισσέας σοφοὺς τὰ θεῖα ἐξηγεῖσθαι καὶ σφισιν ἀπὸ γένους δεδόσθαι αὐτοῖς καὶ γυναιξὶν καὶ παισὶ τὴν μαντείαν.

132. Tacitus, Annals, 2.54 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophets and priests at rome, prophecy as a priestly function Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 85

2.54. Petita inde Euboea tramisit Lesbum ubi Agrippina novissimo partu Iuliam edidit. tum extrema Asiae Perinthumque ac Byzantium, Thraecias urbes, mox Propontidis angustias et os Ponticum intrat, cupidine veteres locos et fama celebratos noscendi; pariterque provincias internis certaminibus aut magistratuum iniuriis fessas refovebat. atque illum in regressu sacra Samothracum visere nitentem obvii aquilones depulere. igitur adito Ilio quaeque ibi varietate fortunae et nostri origine veneranda, relegit Asiam adpellitque Colophona ut Clarii Apollinis oraculo uteretur. non femina illic, ut apud Delphos, sed certis e familiis et ferme Mileto accitus sacerdos numerum modo consultantium et nomina audit; tum in specum degressus, hausta fontis arcani aqua, ignarus plerumque litterarum et carminum edit responsa versibus compositis super rebus quas quis mente concepit. et ferebatur Germanico per ambages, ut mos oraculis, maturum exitum cecinisse.

2.54. From Athens he visited Euboea, and crossed over to Lesbos; where Agrippina, in her last confinement, gave birth to Julia. Entering the outskirts of Asia, and the Thracian towns of Perinthus and Byzantium, he then struck through the straits of the Bosphorus and the mouth of the Euxine, eager to make the acquaintance of those ancient and storied regions, though simultaneously he brought relief to provinces outworn by internecine feud or official tyranny. On the return journey, he made an effort to visit the Samothracian Mysteries, but was met by northerly winds, and failed to make the shore. So, after an excursion to Troy and those venerable remains which attest the mutability of fortune and the origin of Rome, he skirted the Asian coast once more, and anchored off Colophon, in order to consult the oracle of the Clarian Apollo. Here it is not a prophetess, as at Delphi, but a male priest, chosen out of a restricted number of families, and in most cases imported from Miletus, who hears the number and the names of the consultants, but no more, then descends into a cavern, swallows a draught of water from a mysterious spring, and â though ignorant generally of writing and of metre â delivers his response in set verses dealing with the subject each inquirer had in mind. Rumour said that he had predicted to Germanicus his hastening fate, though in the equivocal terms which oracles affect.

133. Epictetus, Discourses, 1.13.3, 3.1.4-3.1.6, 3.22.69 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophets and priests at rome, prophecy as a priestly function •prophecy, prophets, prophetic books Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 173, 174; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 297

134. Quintilian, Institutio Oratoria, 10.90 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 285

135. Suetonius, Augustus, 31.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 242

136. Apollodorus, Bibliotheca, 1.1.6, 1.2.2-1.2.3, 3.12.1-3.12.3, 3.13.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 110, 333, 337

1.1.6. ὀργισθεῖσα δὲ ἐπὶ τούτοις Ῥέα παραγίνεται μὲν εἰς Κρήτην, ὁπηνίκα τὸν Δία ἐγκυμονοῦσα ἐτύγχανε, γεννᾷ δὲ ἐν ἄντρῳ τῆς Δίκτης Δία. καὶ τοῦτον μὲν δίδωσι τρέφεσθαι Κούρησί τε καὶ ταῖς Μελισσέως 1 -- παισὶ νύμφαις, Ἀδραστείᾳ τε καὶ Ἴδῃ. 1.2.2. ἐγένοντο δὲ Τιτάνων ἔκγονοι Ὠκεανοῦ μὲν καὶ Τηθύος Ὠκεανίδες, 3 -- Ἀσία Στὺξ Ἠλέκτρα Δωρὶς Εὐρονόμη Ἀμφιτρίτη Μῆτις, Κοίου δὲ καὶ Φοίβης Ἀστερία καὶ Λητώ, Ὑπερίονος δὲ καὶ Θείας Ἠὼς Ἥλιος Σελήνη, Κρείου δὲ καὶ Εὐρυβίας τῆς Πόντου Ἀστραῖος Πάλλας Πέρσης, 1.2.3. Ιαπετοῦ δὲ καὶ Ἀσίας 1 -- Ἄτλας, ὃς ἔχει τοῖς ὤμοις τὸν οὐρανόν, καὶ Προμηθεὺς καὶ Ἐπιμηθεὺς καὶ Μενοίτιος, ὃν κεραυνώσας ἐν τῇ τιτανομαχίᾳ Ζεὺς κατεταρτάρωσεν. 3.12.1. Ἠλέκτρας δὲ τῆς Ἄτλαντος καὶ Διὸς Ἰασίων καὶ Δάρδανος ἐγένοντο. Ἰασίων μὲν οὖν ἐρασθεὶς Δήμητρος καὶ θέλων καταισχῦναι τὴν θεὸν κεραυνοῦται, Δάρδανος δὲ ἐπὶ τῷ θανάτῳ τοῦ ἀδελφοῦ λυπούμενος, Σαμοθρᾴκην ἀπολιπὼν εἰς τὴν ἀντίπερα ἤπειρον ἦλθε. ταύτης δὲ ἐβασίλευε Τεῦκρος ποταμοῦ Σκαμάνδρου καὶ νύμφης Ἰδαίας· ἀφʼ οὗ καὶ οἱ τὴν χώραν νεμόμενοι Τεῦκροι προσηγορεύοντο. ὑποδεχθεὶς δὲ ὑπὸ τοῦ βασιλέως, καὶ λαβὼν μέρος τῆς γῆς καὶ τὴν ἐκείνου θυγατέρα Βάτειαν, Δάρδανον ἔκτισε πόλιν· τελευτήσαντος δὲ Τεύκρου 1 -- τὴν χώραν ἅπασαν Δαρδανίαν ἐκάλεσε. 3.12.2. γενομένων δὲ αὐτῷ παίδων Ἴλου καὶ Ἐριχθονίου, Ἶλος μὲν ἄπαις ἀπέθανεν, Ἐριχθόνιος δὲ διαδεξάμενος τὴν βασιλείαν, γήμας Ἀστυόχην 1 -- τὴν Σιμόεντος, τεκνοῖ Τρῶα. οὗτος παραλαβὼν τὴν βασιλείαν τὴν μὲν χώραν ἀφʼ ἑαυτοῦ Τροίαν ἐκάλεσε, καὶ γήμας Καλλιρρόην τὴν Σκαμάνδρου γεννᾷ θυγατέρα μὲν Κλεοπάτραν, παῖδας δὲ Ἶλον καὶ Ἀσσάρακον καὶ Γανυμήδην. τοῦτον μὲν οὖν διὰ κάλλος ἀναρπάσας Ζεὺς διʼ ἀετοῦ θεῶν οἰνοχόον ἐν οὐρανῷ κατέστησεν· Ἀσσαράκου δὲ καὶ Ἱερομνήμης τῆς Σιμόεντος Κάπυς, τοῦ δὲ καὶ Θεμίστης τῆς Ἴλου Ἀγχίσης, ᾧ διʼ ἐρωτικὴν ἐπιθυμίαν Ἀφροδίτη συνελθοῦσα Αἰνείαν ἐγέννησε καὶ Λύρον, ὃς ἄπαις ἀπέθανεν. 3.12.3. Ἶλος δὲ εἰς Φρυγίαν ἀφικόμενος καὶ καταλαβὼν ὑπὸ τοῦ βασιλέως αὐτόθι τεθειμένον ἀγῶνα νικᾷ πάλην· καὶ λαβὼν ἆθλον πεντήκοντα κόρους 2 -- καὶ κόρας τὰς ἴσας, δόντος αὐτῷ τοῦ βασιλέως κατὰ χρησμὸν καὶ βοῦν ποικίλην, καὶ φράσαντος ἐν ᾧπερ ἂν αὐτὴ κλιθῇ τόπῳ πόλιν κτίζειν, εἵπετο τῇ βοΐ. ἡ δὲ ἀφικομένη ἐπὶ τὸν λεγόμενον τῆς Φρυγίας Ἄτης λόφον κλίνεται· ἔνθα πόλιν κτίσας Ἶλος ταύτην μὲν Ἴλιον ἐκάλεσε, τῷ δὲ Διὶ σημεῖον εὐξάμενος αὐτῷ τι φανῆναι, μεθʼ ἡμέραν τὸ διιπετὲς παλλάδιον πρὸ τῆς σκηνῆς κείμενον ἐθεάσατο. ἦν δὲ τῷ μεγέθει τρίπηχυ, τοῖς δὲ ποσὶ συμβεβηκός, καὶ τῇ μὲν δεξιᾷ δόρυ διηρμένον 1 -- ἔχον τῇ δὲ ἑτέρᾳ ἠλακάτην καὶ ἄτρακτον. ἱστορία δὲ 1 -- ἡ περὶ τοῦ παλλαδίου τοιάδε φέρεται· φασὶ γεννηθεῖσαν τὴν Ἀθηνᾶν παρὰ Τρίτωνι τρέφεσθαι, ᾧ θυγάτηρ ἦν Παλλάς· ἀμφοτέρας δὲ ἀσκούσας τὰ κατὰ πόλεμον εἰς φιλονεικίαν ποτὲ προελθεῖν. μελλούσης δὲ πλήττειν τῆς Παλλάδος τὸν Δία φοβηθέντα τὴν αἰγίδα προτεῖναι, 2 -- τὴν δὲ εὐλαβηθεῖσαν ἀναβλέψαι, καὶ οὕτως ὑπὸ τῆς Ἀθηνᾶς τρωθεῖσαν πεσεῖν. Ἀθηνᾶν δὲ περίλυπον ἐπʼ αὐτῇ γενομένην, ξόανον ἐκείνης ὅμοιον κατασκευάσαι, 3 -- καὶ περιθεῖναι τοῖς στέρνοις ἣν ἔδεισεν αἰγίδα, καὶ τιμᾶν ἱδρυσαμένην παρὰ τῷ Διί. ὕστερον δὲ Ἠλέκτρας κατὰ 4 -- τὴν φθορὰν τούτῳ προσφυγούσης, Δία ῥῖψαι 5 -- μετʼ Ἄτης καὶ 1 -- τὸ παλλάδιον εἰς τὴν Ἰλιάδα χώραν, Ἶλον δὲ τούτῳ 2 -- ναὸν κατασκευάσαντα τιμᾶν. καὶ περὶ μὲν τοῦ παλλαδίου ταῦτα λέγεται. Ἶλος δὲ γήμας Εὐρυδίκην τὴν Ἀδράστου Λαομέδοντα ἐγέννησεν, ὃς γαμεῖ Στρυμὼ τὴν Σκαμάνδρου, κατὰ δέ τινας Πλακίαν τὴν Ὀτρέως, 3 -- κατʼ ἐνίους δὲ Λευκίππην, 4 -- καὶ τεκνοῖ παῖδας μὲν Τιθωνὸν Λάμπον 5 -- Κλυτίον Ἱκετάονα Ποδάρκην, θυγατέρας δὲ Ἡσιόνην καὶ Κίλλαν καὶ Ἀστυόχην, ἐκ δὲ νύμφης Καλύβης Βουκολίωνα. 3.13.5. αὖθις δὲ γαμεῖ Θέτιν τὴν Νηρέως, περὶ ἧς τοῦ γάμου Ζεὺς καὶ Ποσειδῶν ἤρισαν, Θέμιδος 1 -- δὲ θεσπιῳδούσης ἔσεσθαι τὸν ἐκ ταύτης γεννηθέντα κρείττονα τοῦ πατρὸς ἀπέσχοντο. ἔνιοι δέ φασι, Διὸς ὁρμῶντος ἐπὶ τὴν ταύτης συνουσίαν, εἰρηκέναι Προμηθέα τὸν ἐκ ταύτης αὐτῷ γεννηθέντα οὐρανοῦ δυναστεύσειν. 2 -- τινὲς δὲ λέγουσι Θέτιν μὴ βουληθῆναι Διὶ συνελθεῖν ὡς 3 -- ὑπὸ Ἥρας τραφεῖσαν, Δία δὲ ὀργισθέντα θνητῷ θέλειν αὐτὴν 4 -- συνοικίσαι. 5 -- Χείρωνος οὖν ὑποθεμένου Πηλεῖ συλλαβεῖν καὶ κατασχεῖν 6 -- αὐτὴν μεταμορφουμένην, ἐπιτηρήσας συναρπάζει, γινομένην δὲ ὁτὲ μὲν πῦρ ὁτὲ δὲ ὕδωρ ὁτὲ δὲ θηρίον οὐ πρότερον ἀνῆκε πρὶν ἢ τὴν ἀρχαίαν μορφὴν εἶδεν ἀπολαβοῦσαν. γαμεῖ δὲ ἐν τῷ Πηλίῳ, κἀκεῖ θεοὶ τὸν γάμον εὐωχούμενοι καθύμνησαν. καὶ δίδωσι Χείρων Πηλεῖ δόρυ μείλινον, Ποσειδῶν δὲ ἵππους Βαλίον καὶ Ξάνθον· ἀθάνατοι δὲ ἦσαν οὗτοι.

137. Anon., Fragments, 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337

138. Lucian, Alexander The False Prophet, 14-24, 26-27, 25 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 86, 109

139. Anon., Acts of Paul, 13, 108 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 207

140. Pausanias, Description of Greece, 1.2.6, 1.14.3, 1.35.6, 1.35.8, 2.27.5, 2.31.5, 5.14.10, 5.17.1, 9.22.1, 10.5.6, 10.33.11, 10.37.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •prophecy and prophets •prophets and priests at rome, prophecy as a priestly function Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 84; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33, 333, 337, 339

1.2.6. τὴν δὲ βασιλείαν Ἀμφικτύων ἔσχεν οὕτως. Ἀκταῖον λέγουσιν ἐν τῇ νῦν Ἀττικῇ βασιλεῦσαι πρῶτον· ἀποθανόντος δὲ Ἀκταίου Κέκροψ ἐκδέχεται τὴν ἀρχὴν θυγατρὶ συνοικῶν Ἀκταίου, καί οἱ γίνονται θυγατέρες μὲν Ἕρση καὶ Ἄγλαυρος καὶ Πάνδροσος, υἱὸς δὲ Ἐρυσίχθων· οὗτος οὐκ ἐβασίλευσεν Ἀθηναίων, ἀλλά οἱ τοῦ πατρὸς ζῶντος τελευτῆσαι συνέβη, καὶ τὴν ἀρχὴν τὴν Κέκροπος Κραναὸς ἐξεδέξατο, Ἀθηναίων δυνάμει προύχων. Κραναῷ δὲ θυγατέρας καὶ ἄλλας καὶ Ἀτθίδα γενέσθαι λέγουσιν· ἀπὸ ταύτης ὀνομάζουσιν Ἀττικὴν τὴν χώραν, πρότερον καλουμένην Ἀκταίαν. Κραναῷ δὲ Ἀμφικτύων ἐπαναστάς, θυγατέρα ὅμως ἔχων αὐτοῦ, παύει τῆς ἀρχῆς· καὶ αὐτὸς ὕστερον ὑπὸ Ἐριχθονίου καὶ τῶν συνεπαναστάντων ἐκπίπτει· πατέρα δὲ Ἐριχθονίῳ λέγουσιν ἀνθρώπων μὲν οὐδένα εἶναι, γονέας δὲ Ἥφαιστον καὶ Γῆν. 1.14.3. ἔπη δὲ ᾄδεται Μουσαίου μέν, εἰ δὴ Μουσαίου καὶ ταῦτα, Τριπτόλεμον παῖδα Ὠκεανοῦ καὶ Γῆς εἶναι, Ὀρφέως δέ, οὐδὲ ταῦτα Ὀρφέως ἐμοὶ δοκεῖν ὄντα, Εὐβουλεῖ καὶ Τριπτολέμῳ Δυσαύλην πατέρα εἶναι, μηνύσασι δέ σφισι περὶ τῆς παιδὸς δοθῆναι παρὰ Δήμητρος σπεῖραι τοὺς καρπούς· Χοιρίλῳ δὲ Ἀθηναίῳ δρᾶμα ποιήσαντι Ἀλόπην ἔστ ιν εἰρημένα Κερκυόνα εἶναι καὶ Τριπτόλεμον ἀδελφούς, τεκεῖν δὲ σφᾶς θυγατέρα ς Ἀμφικτύονος, εἶναι δὲ πατέρα Τριπτολέμῳ μὲν Ῥᾶρον, Κερκυόνι δὲ Ποσειδῶνα. πρόσω δὲ ἰέναι με ὡρμημένον τοῦδε τοῦ λόγου καὶ †ὁπόσα ἐξήγησιν †ἔχει τὸ Ἀθήνῃσιν ἱερόν, καλούμενον δὲ Ἐλευσίνιον, ἐπέσχεν ὄψις ὀνείρατος· ἃ δὲ ἐς πάντας ὅσιον γράφειν, ἐς ταῦτα ἀποτρέψομαι. 1.35.6. Μάγνησι τοῖς ἐπὶ Ληθαίῳ Πρωτοφάνης τῶν ἀστῶν ἀνείλετο ἐν Ὀλυμπίᾳ νίκας ἡμέρᾳ μιᾷ παγκρατίου καὶ πάλης· τούτου λῃσταὶ κερδανεῖν πού τι δοκοῦντες ἐσῆλθον ἐς τὸν τάφον, ἐπὶ δὲ τοῖς λῃσταῖς ἐσῄεσαν ἤδη θεασόμενοι τὸν νεκρὸν τὰς πλευρὰς οὐκ ἔχοντα διεστώσας, ἄλλά οἱ συμφυὲς ἦν ὅσον ἀπʼ ὤμων ἐς τὰς ἐλαχίστας πλευράς, καλουμένας δὲ ὑπὸ τῶν ἰατρῶν νόθας. ἔστι δὲ Μιλησίοις πρὸ τῆς πόλεως Λάδη νῆσος, ἀπερρώγασι δὲ ἀπʼ αὐτῆς νησῖδες· Ἀστερίου τὴν ἑτέραν ὀνομάζουσι καὶ τὸν Ἀστέριον ἐν αὐτῇ ταφῆναι λέγουσιν, εἶναι δὲ Ἀστέριον μὲν Ἄνακτος, Ἄνακτα δὲ Γῆς παῖδα· ἔχει δʼ οὖν ὁ νεκρὸς οὐδέν τι μεῖον πηχῶν δέκα. 1.35.8. ἐπεὶ δέ σφισιν ἐναντιούμενος ἀπέφαινον ἐν Γαδείροις εἶναι Γηρυόνην, οὗ μνῆμα μὲν οὔ, δένδρον δὲ παρεχόμενον διαφόρους μορφάς, ἐνταῦθα οἱ τῶν Λυδῶν ἐξηγηταὶ τὸν ὄντα ἐδείκνυον λόγον, ὡς εἴη μὲν ὁ νεκρὸς Ὕλλου, παῖς δὲ Ὕλλος εἴη Γῆς, ἀπὸ τούτου δὲ ὁ ποταμὸς ὠνομάσθη· Ἡρακλέα δὲ διὰ τὴν παρʼ Ὀμφάλῃ ποτὲ ἔφασαν δίαιταν Ὕλλον ἀπὸ τοῦ ποταμοῦ καλέσαι τὸν παῖδα. 2.27.5. Ἐπιδαυρίοις δέ ἐστι θέατρον ἐν τῷ ἱερῷ μάλιστα ἐμοὶ δοκεῖν θέας ἄξιον· τὰ μὲν γὰρ Ῥωμαίων πολὺ δή τι καὶ ὑπερῆρ κ ε τῶν πανταχοῦ τῷ κόσμῳ, μεγέθει δὲ Ἀρκάδων τὸ ἐν Μεγάλῃ πόλει· ἁρμονίας δὲ ἢ κάλλους ἕνεκα ἀρχιτέκτων ποῖος ἐς ἅμιλλαν Πολυκλείτῳ γένοιτʼ ἂν ἀξιόχρεως; Πολύκλειτος γὰρ καὶ θέατρον τοῦτο καὶ οἴκημα τὸ περιφερὲς ὁ ποιήσας ἦν. ἐντὸς δὲ τοῦ ἄλσους ναός τέ ἐστιν Ἀρτέμιδος καὶ ἄγαλμα Ἠπιόνης καὶ Ἀφροδίτης ἱερὸν καὶ Θέμιδος καὶ στάδιον, οἷα Ἕλλησι τὰ πολλὰ γῆς χῶμα, καὶ κρήνη τῷ τε ὀρόφῳ καὶ κόσμῳ τῷ λοιπῷ θέας ἀξία. 2.31.5. εἰσὶ δὲ οὐ μακρὰν τῆς Λυκείας Ἀρτέμιδος βωμοὶ διεστηκότες οὐ πολὺ ἀπʼ ἀλλήλων· ὁ μὲν πρῶτός ἐστιν αὐτῶν Διονύσου κατὰ δή τι μάντευμα ἐπίκλησιν Σαώτου, δεύτερος δὲ Θεμίδων ὀνομαζόμενος· Πιτθεὺς τοῦτον ἀνέθηκεν, ὡς λέγουσιν. Ἡλίου δὲ Ἐλευθερίου καὶ σφόδρα εἰκότι λόγῳ δοκοῦσί μοι ποιῆσαι βωμόν, ἐκφυγόντες δουλείαν ἀπὸ Ξέρξου τε καὶ Περσῶν. 5.14.10. ἐπὶ δὲ τῷ Γαίῳ καλουμένῳ, βωμός ἐστιν ἐπʼ αὐτῷ Γῆς, τέφρας καὶ οὗτος· τὰ δὲ ἔτι ἀρχαιότερα καὶ μαντεῖον τῆς Γῆς αὐτόθι εἶναι λέγουσιν. ἐπὶ δὲ τοῦ ὀνομαζομένου Στομίου Θέμιδι ὁ βωμὸς πεποίηται. τοῦ δὲ Καταιβάτου Διὸς προβέβληται μὲν πανταχόθεν πρὸ τοῦ βωμοῦ φράγμα, ἔστι δὲ πρὸς τῷ βωμῷ τῷ ἀπὸ τῆς τέφρας τῷ μεγάλῳ. μεμνήσθω δέ τις οὐ κατὰ στοῖχον τῆς ἱδρύσεως ἀριθμουμένους τοὺς βωμούς, τῇ δὲ τάξει τῇ Ἠλείων ἐς τὰς θυσίας συμπερινοστοῦντα ἡμῖν τὸν λόγον. πρὸς δὲ τῷ τεμένει τοῦ Πέλοπος Διονύσου μὲν καὶ Χαρίτων ἐν κοινῷ, μεταξὺ δὲ αὐτῶν Μουσῶν καὶ ἐφεξῆς τούτων Νυμφῶν ἐστι βωμός. 5.17.1. ταῦτα μὲν δὴ ἔχει κατὰ τὰ προειρημένα· τῆς Ἥρας δέ ἐστιν ἐν τῷ ναῷ Διός, τὸ δὲ Ἥρας ἄγαλμα καθήμενόν ἐστιν ἐπὶ θρόνῳ· παρέστηκε δὲ γένειά τε ἔχων καὶ ἐπικείμενος κυνῆν ἐπὶ τῇ κεφαλῇ, ἔργα δέ ἐστιν ἁπλᾶ. τὰς δὲ ἐφεξῆς τούτων καθημένας ἐπὶ θρόνων Ὥρας ἐποίησεν Αἰγινήτης Σμῖλις . παρὰ δὲ αὐτὰς Θέμιδος ἅτε μητρὸς τῶν Ὡρῶν ἄγαλμα ἕστηκε Δορυκλείδου τέχνη, γένος μὲν Λακεδαιμονίου, μαθητοῦ δὲ Διποίνου καὶ Σκύλλιδος . 9.22.1. ἐν Τανάγρᾳ δὲ παρὰ τὸ ἱερὸν τοῦ Διονύσου Θέμιδός ἐστιν, ὁ δὲ Ἀφροδίτης, καὶ ὁ τρίτος τῶν ναῶν Ἀπόλλωνος, ὁμοῦ δὲ αὐτῷ καὶ Ἄρτεμίς τε καὶ Λητώ. ἐς δὲ τοῦ Ἑρμοῦ τὰ ἱερὰ τοῦ τε Κριοφόρου καὶ ὃν Πρόμαχον καλοῦσι, τοῦ μὲν ἐς τὴν ἐπίκλησιν λέγουσιν ὡς ὁ Ἑρμῆς σφισιν ἀποτρέψαι νόσον λοιμώδη περὶ τὸ τεῖχος κριὸν περιενεγκών, καὶ ἐπὶ τούτῳ Κάλαμις ἐποίησεν ἄγαλμα Ἑρμοῦ φέροντα κριὸν ἐπὶ τῶν ὤμων· ὃς δʼ ἂν εἶναι τῶν ἐφήβων προκριθῇ τὸ εἶδος κάλλιστος, οὗτος ἐν τοῦ Ἑρμοῦ τῇ ἑορτῇ περίεισιν ἐν κύκλῳ τὸ τεῖχος ἔχων ἄρνα ἐπὶ τῶν ὤμων· 10.5.6. εἶναι δὲ αὐτὴν τῶν περὶ τὸ ὄρος νυμφῶν. ἔστι δὲ ἐν Ἕλλησι ποίησις, ὄνομα μὲν τοῖς ἔπεσίν ἐστιν Εὐμολπία, Μουσαίῳ δὲ τῷ Ἀντιοφήμου προσποιοῦσι τὰ ἔπη· πεποιημένον οὖν ἐστιν ἐν τούτοις Ποσειδῶνος ἐν κοινῷ καὶ Γῆς εἶναι τὸ μαντεῖον, καὶ τὴν μὲν χρᾶν αὐτήν, Ποσειδῶνι δὲ ὑπηρέτην ἐς τὰ μαντεύματα εἶναι Πύρκωνα. καὶ οὕτως ἔχει τὰ ἔπη· αὐτίκα δὲ Χθονίης φωνὴ πινυτὸν φάτο μῦθον, σὺν δὲ τε Πύρκων ἀμφίπολος κλυτοῦ Ἐννοσιγαίου. Musaeus , Eumolpia χρόνῳ δὲ ὕστερον, ὅσον τῇ Γῇ μετῆν, δοθῆναι Θέμιδι ὑπʼ αὐτῆς λέγουσιν, Ἀπόλλωνα δὲ παρὰ Θέμιδος λαβεῖν δωρεάν· Ποσειδῶνι δὲ ἀντὶ τοῦ μαντείου Καλαύρειαν ἀντιδοῦναί φασιν αὐτὸν τὴν πρὸ Τροιζῆνος. 10.33.11. †ἃ μάλιστα ἄξιον Διονύσῳ δρῶσιν ὄργια, ἔσοδος δὲ ἐς τὸ ἄδυτον οὐδὲ ἐν φανερῷ σφισιν †ἄγαλμα οὐκ ἔστι. λέγεται δὲ ὑπὸ τῶν Ἀμφικλειέων μάντιν τέ σφισι τὸν θεὸν τοῦτον καὶ βοηθὸν νόσων καθεστηκέναι· τὰ μὲν δὴ νοσήματα αὐτοῖς Ἀμφικλειεῦσι καὶ τοῖς προσοικοῦσιν ἰᾶται διʼ ὀνειράτων, πρόμαντις δὲ ὁ ἱερεύς ἐστι, χρῷ δὲ ἐκ τοῦ θεοῦ κάτοχος. 10.37.8. Ἀμφικτύονες δὲ ὡς εἷλον τὴν πόλιν, ἐπράξαντο ὑπὲρ τοῦ θεοῦ δίκας παρὰ Κιρραίων, καὶ ἐπίνειον Δελφῶν ἐστιν ἡ Κίρρα. παρέχεται δὲ καὶ ἐς θέαν Ἀπόλλωνος καὶ Ἀρτέμιδος καὶ Λητοῦς ναόν τε καὶ ἀγάλματα μεγέθει μεγάλα καὶ ἐργασίας Ἀττικῆς. ἡ δὲ Ἀδράστεια ἵδρυται μὲν ἐν τῷ αὐτῷ σφίσι, μεγέθει δὲ τῶν ἄλλων ἀποδέουσα ἀγαλμάτων ἐστίν.

1.2.6. Amphictyon won the kingdom thus. It is said that Actaeus was the first king of what is now Attica . When he died, Cecrops, the son-in-law of Actaeus, received the kingdom, and there were born to him daughters, Herse, Aglaurus and Pandrosus, and a son Erysichthon. This son did not become king of the Athenians, but happened to die while his father lived, and the kingdom of Cecrops fell to Cranaus, the most powerful of the Athenians. They say that Cranaus had daughters, and among them Atthis; and from her they call the country Attica , which before was named Actaea. And Amphictyon, rising up against Cranaus, although he had his daughter to wife, deposed him from power. Afterwards he himself was banished by Erichthonius and his fellow rebels. Men say that Erichthonius had no human father, but that his parents were Hephaestus and Earth. 1.14.3. Some extant verses of Musaeus, if indeed they are to be included among his works, say that Triptolemus was the son of Oceanus and Earth; while those ascribed to Orpheus (though in my opinion the received authorship is again incorrect) say that Eubuleus and Triptolemus were sons of Dysaules, and that because they gave Demeter information about her daughter the sowing of seed was her reward to them. But Choerilus, an Athenian, who wrote a play called Alope, says that Cercyon and Triptolemus were brothers, that their mother was the daughter of Amphictyon, while the father of Triptolemus was Rarus, of Cercyon, Poseidon. After I had intended to go further into this story, and to describe the contents of the sanctuary at Athens , called the Eleusinium, I was stayed by a vision in a dream. I shall therefore turn to those things it is lawful to write of to all men. 1.35.6. For the Magnesians on the Lethaeus, Protophanes, one of the citizens, won at Olympia in one day victories in the pancration Boxing and wrestling combined. and in wrestling. Into the grave of this man robbers entered, thinking to gain some advantage, and after the robbers people came in to see the corpse, which had ribs not separated but joined together from the shoulders to the smallest ribs, those called by doctors bastard. Before the city of the Milesians is an island called Lade , and from it certain islets are detached. One of these they call the islet of Asterius, and say that Asterius was buried in it, and that Asterius was the son of Anax, and Anax the son of Earth. Now the corpse is not less than ten cubits. 1.35.8. And when I criticized the account and pointed out to them that Geryon is at Gadeira, where there is, not his tomb, but a tree showing different shapes, the guides of the Lydians related the true story, that the corpse is that of Hyllus, a son of Earth, from whom the river is named. They also said that Heracles from his sojourning with Omphale called his son Hyllus after the river. 2.27.5. The Epidaurians have a theater within the sanctuary, in my opinion very well worth seeing. For while the Roman theaters are far superior to those anywhere else in their splendor, and the Arcadian theater at Megalopolis is unequalled for size, what architect could seriously rival Polycleitus in symmetry and beauty? For it was Polycleitus Probably the younger artist of that name. who built both this theater and the circular building. Within the grove are a temple of Artemis, an image of Epione, a sanctuary of Aphrodite and Themis, a race-course consisting, like most Greek race-courses, of a bank of earth, and a fountain worth seeing for its roof and general splendour. 2.31.5. Not far from Artemis Lycea are altars close to one another. The first of them is to Dionysus, surnamed, in accordance with an oracle, Saotes (Saviour); the second is named the altar of the Themides (Laws), and was dedicated, they say, by Pittheus. They had every reason, it seems to me, for making an altar to Helius Eleutherius (Sun, God of Freedom), seeing that they escaped being enslaved by Xerxes and the Persians. 5.14.10. On what is called the Gaeum (sanctuary of Earth) is an altar of Earth; it too is of ashes. In more ancient days they say that there was an oracle also of Earth in this place. On what is called the Stomium (Mouth) the altar to Themis has been built. All round the altar of Zeus Descender runs a fence; this altar is near the great altar made of the ashes. The reader must remember that the altars have not been enumerated in the order in which they stand, but the order followed by my narrative is that followed by the Eleans in their sacrifices. By the sacred enclosure of Pelops is an altar of Dionysus and the Graces in common; between them is an altar of the Muses, and next to these an altar of the Nymphs. 5.17.1. These things, then, are as I have already described. In the temple of Hera is an image of Zeus, and the image of Hera is sitting on a throne with Zeus standing by her, bearded and with a helmet on his head. They are crude works of art. The figures of Seasons next to them, seated upon thrones, were made by the Aeginetan Smilis. circa 580-540 B.C. Beside them stands an image of Themis, as being mother of the Seasons. It is the work of Dorycleidas, a Lacedaemonian by birth and a disciple of Dipoenus and Scyllis. 9.22.1. Beside the sanctuary of Dionysus at Tanagra are three temples, one of Themis, another of Aphrodite, and the third of Apollo; with Apollo are joined Artemis and Leto. There are sanctuaries of Hermes Ram-bearer and of Hermes called Champion. They account for the former surname by a story that Hermes averted a pestilence from the city by carrying a ram round the walls; to commemorate this Calamis made an image of Hermes carrying a ram upon his shoulders. Whichever of the youths is judged to be the most handsome goes round the walls at the feast of Hermes, carrying a lamb on his shoulders. 10.5.6. There is extant among the Greeks an hexameter poem, the name of which is Eumolpia, and it is assigned to Musaeus, son of Antiophemus. In it the poet states that the oracle belonged to Poseidon and Earth in common; that Earth gave her oracles herself, but Poseidon used Pyrcon as his mouthpiece in giving responses. The verses are these:— Forthwith the voice of the Earth-goddess uttered a wise word, And with her Pyrcon, servant of the renowned Earth-shaker. [Musaeus], Eumolpia They say that afterwards Earth gave her share to Themis, who gave it to Apollo as a gift. It is said that he gave to Poseidon Calaureia, that lies off Troezen , in exchange for his oracle. 10.33.11. They celebrate orgies, well worth seeing, in honor of Dionysus, but there is no entrance to the shrine, nor have they any image that can be seen. The people of Amphicleia say that this god is their prophet and their helper in disease. The diseases of the Amphicleans themselves and of their neighbors are cured by means of dreams. The oracles of the god are given by the priest, who utters them when under the divine inspiration. 10.37.8. and the Amphictyons captured the city. They exacted punishment from the Cirrhaeans on behalf of the god, and Cirrha is the port of Delphi . Its notable sights include a temple of Apollo, Artemis and Leto, with very large images of Attic workmanship. Adrasteia has been set up by the Cirrhaeans in the same place, but she is not so large as the other images.

141. Aelius Aristides, Orations, 47.3, 47.36-47.41, 47.59 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •prophets and priests at rome, prophecy superior to priesthood Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 59, 62

142. Anon., Acts of Philip, 1.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 312

143. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 210

144. Clement of Alexandria, Miscellanies, 3.49.3, 4.23.148, 6.9, 6.9.73 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •prophets, prophecy, •prophecy, prophets, prophetic books •prophets and priests at rome, prophecy as a priestly function •prophecy and prophets Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 175; Huttner (2013), Early Christianity in the Lycus Valley, 197; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 48; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 386

145. Justin, First Apology, 67.3-67.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •prophets, prophecy, christian views of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 153

146. Athenagoras, Apology Or Embassy For The Christians, 24-26 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152

26. They who draw men to idols, then, are the aforesaid demons, who are eager for the blood of the sacrifices, and lick them; but the gods that please the multitude, and whose names are given to the images, were men, as may be learned from their history. And that it is the demons who act under their names, is proved by the nature of their operations. For some castrate, as Rhea; others wound and slaughter, as Artemis; the Tauric goddess puts all strangers to death. I pass over those who lacerate with knives and scourges of bones, and shall not attempt to describe all the kinds of demons; for it is not the part of a god to incite to things against nature. But when the demon plots against a man, He first inflicts some hurt upon his mind. But God, being perfectly good, is eternally doing good. That, moreover, those who exert the power are not the same as those to whom the statues are erected, very strong evidence is afforded by Troas and Parium. The one has statues of Neryllinus, a man of our own times; and Parium of Alexander and Proteus: both the sepulchre and the statue of Alexander are still in the forum. The other statues of Neryllinus, then, are a public ornament, if indeed a city can be adorned by such objects as these; but one of them is supposed to utter oracles and to heal the sick, and on this account the people of the Troad offer sacrifices to this statue, and overlay it with gold, and hang chaplets upon it. But of the statues of Alexander and Proteus (the latter, you are aware, threw himself into the fire near Olympia), that of Proteus is likewise said to utter oracles; and to that of Alexander - Wretched Paris, though in form so fair, You slave of woman - sacrifices are offered and festivals are held at the public cost, as to a god who can hear. Is it, then, Neryllinus, and Proteus, and Alexander who exert these energies in connection with the statues, or is it the nature of the matter itself? But the matter is brass. And what can brass do of itself, which may be made again into a different form, as Amasis treated the footpan, as told by Herodotus? And Neryllinus, and Proteus, and Alexander, what good are they to the sick? For what the image is said now to effect, it effected when Neryllinus was alive and sick.

147. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 137

148. Irenaeus, Refutation of All Heresies, 1.10.1, 1.13.2, 5.28.4, 5.30.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •prophets, prophecy, christian views of •prophecy, prophets, prophetic books •prophecy, prophets •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 150; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 481; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 123

149. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 33.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 175

150. Anon., Sifre Deuteronomy, 48 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 218, 227, 228, 229

151. Clement of Alexandria, Extracts From The Prophets, 2.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •prophets, prophecy, christian views of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152

152. Hippolytus, Refutation of All Heresies, 6.39.1-42.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 481

153. Palestinian Talmud, Kiddushin, 1.1 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •prophets, he who suppress his prophecy Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 123

154. Anon., Qohelet Rabba, 7 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 192

155. Tertullian, On Idolatry, 4.2-4.3, 15.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •prophets, prophecy, christian views of •prophets, prophecy Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152, 202

156. Tertullian, Apology, 22 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •prophets, prophecy, christian views of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152

22. And we affirm indeed the existence of certain spiritual essences; nor is their name unfamiliar. The philosophers acknowledge there are demons; Socrates himself waiting on a demon's will. Why not? Since it is said an evil spirit attached itself specially to him even from his childhood - turning his mind no doubt from what was good. The poets are all acquainted with demons too; even the ignorant common people make frequent use of them in cursing. In fact, they call upon Satan, the demon-chief, in their execrations, as though from some instinctive soul-knowledge of him. Plato also admits the existence of angels. The dealers in magic, no less, come forward as witnesses to the existence of both kinds of spirits. We are instructed, moreover, by our sacred books how from certain angels, who fell of their own free-will, there sprang a more wicked demon-brood, condemned of God along with the authors of their race, and that chief we have referred to. It will for the present be enough, however, that some account is given of their work. Their great business is the ruin of mankind. So, from the very first, spiritual wickedness sought our destruction. They inflict, accordingly, upon our bodies diseases and other grievous calamities, while by violent assaults they hurry the soul into sudden and extraordinary excesses. Their marvellous subtleness and tenuity give them access to both parts of our nature. As spiritual, they can do no harm; for, invisible and intangible, we are not cognizant of their action save by its effects, as when some inexplicable, unseen poison in the breeze blights the apples and the grain while in the flower, or kills them in the bud, or destroys them when they have reached maturity; as though by the tainted atmosphere in some unknown way spreading abroad its pestilential exhalations. So, too, by an influence equally obscure, demons and angels breathe into the soul, and rouse up its corruptions with furious passions and vile excesses; or with cruel lusts accompanied by various errors, of which the worst is that by which these deities are commended to the favour of deceived and deluded human beings, that they may get their proper food of flesh-fumes and blood when that is offered up to idol-images. What is daintier food to the spirit of evil, than turning men's minds away from the true God by the illusions of a false divination? And here I explain how these illusions are managed. Every spirit is possessed of wings. This is a common property of both angels and demons. So they are everywhere in a single moment; the whole world is as one place to them; all that is done over the whole extent of it, it is as easy for them to know as to report. Their swiftness of motion is taken for divinity, because their nature is unknown. Thus they would have themselves thought sometimes the authors of the things which they announce; and sometimes, no doubt, the bad things are their doing, never the good. The purposes of God, too, they took up of old from the lips of the prophets, even as they spoke them; and they gather them still from their works, when they hear them read aloud. Thus getting, too, from this source some intimations of the future, they set themselves up as rivals of the true God, while they steal His divinations. But the skill with which their responses are shaped to meet events, your Crœsi and Pyrrhi know too well. On the other hand, it was in that way we have explained, the Pythian was able to declare that they were cooking a tortoise with the flesh of a lamb; in a moment he had been to Lydia. From dwelling in the air, and their nearness to the stars, and their commerce with the clouds, they have means of knowing the preparatory processes going on in these upper regions, and thus can give promise of the rains which they already feel. Very kind too, no doubt, they are in regard to the healing of diseases. For, first of all, they make you ill; then, to get a miracle out of it, they command the application of remedies either altogether new, or contrary to those in use, and straightway withdrawing hurtful influence, they are supposed to have wrought a cure. What need, then, to speak of their other artifices, or yet further of the deceptive power which they have as spirits: of these Castor apparitions, of water carried by a sieve, and a ship drawn along by a girdle, and a beard reddened by a touch, all done with the one object of showing that men should believe in the deity of stones, and not seek after the only true God?

157. Tertullian, Prescription Against Heretics, 4.20.12 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 386

158. Tertullian, Against Marcion, 5.18.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 386

159. Pliny The Younger, Letters, 10.96.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 139

160. Tertullian, On Modesty, 18.11 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 386

161. Philostratus The Athenian, Life of Apollonius, 4.45 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 208

4.45. κἀκεῖνο ̓Απολλωνίου θαῦμα: κόρη ἐν ὥρᾳ γάμου τεθνάναι ἐδόκει καὶ ὁ νυμφίος ἠκολούθει τῇ κλίνῃ βοῶν ὁπόσα ἐπ' ἀτελεῖ γάμῳ, ξυνωλοφύρετο δὲ καὶ ἡ ̔Ρώμη, καὶ γὰρ ἐτύγχανεν οἰκίας ἡ κόρη τελούσης ἐς ὑπάτους. παρατυχὼν οὖν ὁ ̓Απολλώνιος τῷ πάθει “κατάθεσθε” ἔφη “τὴν κλίνην, ἐγὼ γὰρ ὑμᾶς τῶν ἐπὶ τῇ κόρῃ δακρύων παύσω.” καὶ ἅμα ἤρετο, ὅ τι ὄνομα αὐτῇ εἴη. οἱ μὲν δὴ πολλοὶ ᾤοντο λόγον ἀγορεύσειν αὐτόν, οἷοι τῶν λόγων οἱ ἐπικήδειοί τε καὶ τὰς ὀλοφύρσεις ἐγείροντες, ὁ δὲ οὐδὲν ἀλλ' ἢ προσαψάμενος αὐτῆς καί τι ἀφανῶς ἐπειπὼν ἀφύπνισε τὴν κόρην τοῦ δοκοῦντος θανάτου, καὶ φωνήν τε ἡ παῖς ἀφῆκεν ἐπανῆλθέ τε ἐς τὴν οἰκίαν τοῦ πατρός, ὥσπερ ἡ ̓́Αλκηστις ὑπὸ τοῦ ̔Ηρακλέους ἀναβιωθεῖσα. δωρουμένων δὲ αὐτῷ τῶν ξυγγενῶν τῆς κόρης μυριάδας δεκαπέντε φερνὴν ἔφη ἐπιδιδόναι αὐτὰς τῇ παιδί. καὶ εἴτε σπινθῆρα τῆς ψυχῆς εὗρεν ἐν αὐτῇ, ὃς ἐλελήθει τοὺς θεραπεύοντας — λέγεται γάρ, ὡς ψεκάζοι μὲν ὁ Ζεύς, ἡ δὲ ἀτμίζοι ἀπὸ τοῦ προσώπου — εἴτ' ἀπεσβηκυῖαν τὴν ψυχὴν ἀνέθαλψέ τε καὶ ἀνέλαβεν, ἄρρητος ἡ κατάληψις τούτου γέγονεν οὐκ ἐμοὶ μόνῳ, ἀλλὰ καὶ τοῖς παρατυχοῦσιν.

4.45. Here too is a miracle which Apollonius worked: A girl had died just in the hour of her marriage, and the bridegroom was following her bier lamenting as was natural his marriage left unfulfilled, and the whole of Rome was mourning with him, for the maiden belonged to a consular family. Apollonius then witnessing their grief, said: Put down the bier, for I will stay the tears that you are shedding for this maiden. And withal he asked what was her name. The crowd accordingly thought that he was about to deliver such an oration as is commonly delivered to grace the funeral as to stir up lamentation; but he did nothing of the kind, but merely touching her and whispering in secret some spell over her, at once woke up the maiden from her seeming death; and the girl spoke out loud, and returned to her father's house, just as Alcestis did when she was brought back to life by Heracles. And the relations of the maiden wanted to present him with the sum of 150,000 sesterces, but he said that he would freely present the money to the young lady by way of dowry. Now whether he detected some spark of life in her, which those who were nursing her had not noticed — for it is said that although it was raining at the time, a vapor went up from her face — or whether her life was really extinct, and he restored it by the warmth of his touch, is a mysterious problem which neither I myself nor those who were present could decide.

162. Hippolytus, De Universo (Fragmenta), 128-132, 134, 133 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 201

163. Aelian, Nature of Animals, 12.4, 13.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 86

164. Hippolytus, De Universo, 128-132, 134, 133 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 201

165. Iamblichus, Concerning The Mysteries, 3.11.123 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •prophets and priests at rome, prophecy as a priestly function Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 85

166. Arnobius, Against The Gentiles, 1.62, 7.49 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •prophets and priests at rome, prophecy as a priestly function •prophecy and prophets Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 114; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 342

167. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •prophets and prophecy Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 246

9b. ששהו את קיניהן מיהא מעלה עליהן הכתוב כאילו שכבום,בזיון קדשים דכתיב (שמואל א ב, טו) גם בטרם יקטירון את החלב ובא נער הכהן ואמר לאיש הזובח תנה בשר לצלות לכהן ולא יקח ממך בשר מבושל כי אם חי ויאמר אליו האיש קטר יקטירון כיום החלב וקח לך כאשר תאוה נפשך ואמר לו כי עתה תתן ואם לא לקחתי בחזקה ותהי חטאת הנערים גדולה מאד את פני ה' כי נאצו האנשים את מנחת ה',מקדש ראשון מפני מה חרב מפני ג' דברים שהיו בו ע"ז וגלוי עריות ושפיכות דמים ע"ז דכתיב (ישעיהו כח, כ) כי קצר המצע מהשתרע,מאי קצר המצע מהשתרע א"ר יונתן קצר מצע זה מהשתרר עליו שני רעים כאחד,(ישעיהו כח, כ) והמסכה צרה כהתכנס א"ר שמואל בר נחמני כי מטי רבי יונתן להאי קרא בכי אמר מאן דכתיב ביה (תהלים לג, ז) כונס כנד מי הים נעשית לו מסכה צרה,גלוי עריות דכתיב (ישעיהו ג, טז) ויאמר ה' יען כי גבהו בנות ציון ותלכנה נטויות גרון ומשקרות עינים הלוך וטפוף תלכנה וברגליהן תעכסנה יען כי גבהו בנות ציון שהיו מהלכות ארוכה בצד קצרה ותלכנה נטויות גרון שהיו מהלכות בקומה זקופה ומשקרות עינים דהוו מליין כוחלא עיניהן הלוך וטפוף תלכנה שהיו מהלכות עקב בצד גודל וברגליהן תעכסנה א"ר יצחק שהיו מביאות מור ואפרסמון ומניחות במנעליהן וכשמגיעות אצל בחורי ישראל בועטות ומתיזות עליהן ומכניסין בהן יצה"ר כארס בכעוס,שפיכות דמים דכתיב (מלכים ב כא, טז) וגם דם נקי שפך מנשה [הרבה מאד] עד אשר מלא את ירושלם פה לפה,אבל מקדש שני שהיו עוסקין בתורה ובמצות וגמילות חסדים מפני מה חרב מפני שהיתה בו שנאת חנם ללמדך ששקולה שנאת חנם כנגד שלש עבירות ע"ז גלוי עריות ושפיכות דמים,רשעים היו אלא שתלו בטחונם בהקב"ה אתאן למקדש ראשון דכתיב (מיכה ג, יא) ראשיה בשוחד ישפוטו וכהניה במחיר יורו ונביאיה בכסף יקסומו ועל ה' ישענו לאמר הלא ה' בקרבנו לא תבוא עלינו רעה לפיכך הביא עליהן הקב"ה ג' גזרות כנגד ג' עבירות שבידם שנאמר (מיכה ג, יב) לכן בגללכם ציון שדה תחרש וירושלים עיין תהיה והר הבית לבמות יער,ובמקדש ראשון לא הוה ביה שנאת חנם והכתיב (יחזקאל כא, יז) מגורי אל חרב היו את עמי לכן ספוק אל ירך וא"ר (אליעזר) אלו בני אדם שאוכלין ושותין זה עם זה ודוקרין זה את זה בחרבות שבלשונם,ההיא בנשיאי ישראל הואי דכתיב (יחזקאל כא, יז) זעק והילל בן אדם כי היא היתה בעמי ותניא זעק והילל בן אדם יכול לכל תלמוד לומר היא בכל נשיאי ישראל,ר' יוחנן ור"א דאמרי תרווייהו ראשונים שנתגלה עונם נתגלה קצם אחרונים שלא נתגלה עונם לא נתגלה קצם,אמר רבי יוחנן טובה צפורנן של ראשונים מכריסו של אחרונים א"ל ריש לקיש אדרבה אחרונים עדיפי אף על גב דאיכא שעבוד מלכיות קא עסקי בתורה אמר ליה בירה תוכיח שחזרה לראשונים ולא חזרה לאחרונים,שאלו את רבי אלעזר ראשונים גדולים או אחרונים גדולים אמר להם תנו עיניכם בבירה איכא דאמרי אמר להם עידיכם בירה,ריש לקיש הוי סחי בירדנא אתא רבה בר בר חנה יהב ליה ידא א"ל אלהא סנינא לכו דכתיב (שיר השירים ח, ט) אם חומה היא נבנה עליה טירת כסף ואם דלת היא נצור עליה לוח ארז אם עשיתם עצמכם כחומה ועליתם כולכם בימי עזרא נמשלתם ככסף שאין רקב שולט בו עכשיו שעליתם כדלתות נמשלתם כארז שהרקב שולט בו,מאי ארז אמר עולא ססמגור מאי ססמגור אמר רבי אבא בת קול כדתניא משמתו נביאים האחרונים חגי זכריה ומלאכי נסתלקה רוח הקדש מישראל ועדיין היו משתמשין בבת קול,וריש לקיש מי משתעי בהדי רבה בר בר חנה ומה רבי (אליעזר) דמרא דארעא דישראל הוה ולא הוה משתעי ר"ל בהדיה דמאן דמשתעי ר"ל בהדיה בשוק יהבו ליה עיסקא בלא סהדי בהדי רבב"ח משתעי,אמר רב פפא שדי גברא בינייהו או ריש לקיש הוה וזעירי או רבה בר בר חנה הוה ור"א כי אתא לקמיה דרבי יוחנן א"ל לאו היינו טעמא א"נ סליקו כולהו בימי עזרא לא הוה שריא שכינה במקדש שני דכתיב (בראשית ט, כז) יפת אלהים ליפת וישכן באהלי שם

9b. b that they deferred /b the sacrifice of b their /b bird-offerings by women after childbirth; b nevertheless, the verse ascribes to them as if they lay /b with b them. /b These women came to the Tabernacle to sacrifice doves or pigeons as bird-offerings as part of their purification process, which would permit them to engage in sexual relations with their husbands. Eli’s sons delayed the sacrifice of these offerings and thereby delayed the return of these women to their husbands and their fulfillment of the mitzva of procreation. Even though, according to this opinion, Eli’s sons did not actually engage in sexual relations with these women, the verse attributes that degree of severity to their conduct.,Eli’s sons also sinned in the b degradation of consecrated items, as it is written: “Before the fat was made burned, the priest’s servant came and said to the man who sacrificed: Hand over some flesh to roast for the priest, for he will not take cooked flesh from you, but raw. And if the man said to him: Let the fat be burnt first and then take as much as you want, then he would say: No, hand it over right now, or I will take it by force. The sin of the young men against the Lord was very great, for the men treated the Lord’s offerings with contempt” /b (I Samuel 2:15–17).,§ The i Tosefta /i continues with a discussion of the sins of the Jewish people over the generations: b Due to what /b reason b was /b the b First Temple destroyed? /b It was destroyed b due to /b the fact b that there were three matters /b that existed b in /b the First Temple: b Idol worship, forbidden sexual relations, and bloodshed. Idol worship, as it is written: “The bed is too short for stretching [ i mehistare’a /i ], /b and the cover is too narrow for gathering” (Isaiah 28:20)., b What is /b the meaning of: b “The bed is too short for stretching?” Rabbi Yonatan said: This bed is too short for two counterparts [ i re’im /i ] to dominate [ i mehistarer /i ]. /b i Mehistare’a /i is a contraction of i mehistarer re’im /i . It is inconceivable that there would be in one Temple both service of God and worship of the idol placed there by King Manasseh., b What /b is the meaning of: b And the cover [ i vehamasseikha /i ] is too narrow [ i tzara /i ] for gathering [ i kehitkannes /i ]? Rabbi Shmuel bar Naḥmani said /b that b when Rabbi Yonatan reached this verse, he wept /b and b said: For He about Whom it is written: “He gathers [ i kones /i ] waters of the sea together as a heap” /b (Psalms 33:7), b the idol [ i masseikha /i ] became a rival [ i tzara /i ]? /b In the homiletic interpretation, i masseikha /i is interpreted as idol and i tzara /i is interpreted as rival, as in the term used to describe the relationship between two women married to the same husband, i isha tzara /i .,With regard to b forbidden sexual relations, it is written: “The Lord says because the daughters of Zion are haughty and walk with outstretched necks and wanton eyes, walking and mincing as they go and making a tinkling with their feet” /b (Isaiah 3:16). br b Because the daughters of Zion are haughty, /b indicates a b tall /b woman walking b alongside /b a b short /b one so that the tall woman would stand out. br b And walk with outstretched necks, /b indicates b that they would walk with upright stature /b and carry themselves in an immodest way. br b And wanton eyes, /b indicates b that they would fill their eyes with blue eye shadow /b in order to draw attention to their eyes. br b Walking and mincing as they go, /b indicates b that they would walk /b in small steps, b heel to toe, /b so onlookers would notice them. br b Making a tinkling [ i te’akasna /i ] with their feet, Rabbi Yitzḥak said: /b This teaches b that they would bring myrrh and balsam and place /b them b in their shoes /b and would walk in the marketplaces of Jerusalem. b And once they approached /b a place where b young Jewish men /b were congregated, b they would stamp /b their feet on the ground b and splash /b the perfume b toward them and instill the evil inclination into them like venom of a viper [ i ke’eres bikhos /i ]. /b ,With regard to b bloodshed it is written: “Moreover, Manasseh shed innocent blood very much, until he had filled Jerusalem from one end to another” /b (II Kings 21:16)., b However, /b considering that the people during b the Second Temple /b period b were engaged in Torah /b study, observance of b mitzvot, and acts of kindness, /b and that they did not perform the sinful acts that were performed in the First Temple, b why was /b the Second Temple b destroyed? /b It was destroyed b due to /b the fact b that there was wanton hatred /b during that period. This comes b to teach you that /b the sin of b wanton hatred is equivalent to the three /b severe b transgressions: Idol worship, forbidden sexual relations and bloodshed. /b ,The Gemara continues: b They were wicked; however, they put their faith in the Holy One, Blessed be He. /b With that statement b we have come to /b the b First Temple /b era, about b which it is written: “Her chiefs judge for bribes, her priests give rulings for a fee, and her prophets divine for pay; yet they rely on the Lord, saying: The Lord is in our midst, no tragedy will overtake us” /b (Micah 3:11). At least the final portion of the verse was to their credit. b Therefore, the Holy One, Blessed be He, brought upon them three decrees corresponding to their three wicked sins, as it is stated: “Therefore, due to you Zion will be plowed as a field, Jerusalem will become heaps of ruins, and the Temple Mount will be a like a shrine in the woods” /b (Micah 3:12).,The Gemara asks: b And in the First Temple /b era b was there /b really b no baseless hatred? Isn’t it written: /b “Cry and wail, son of man, for this will befall my people, this will befall all the princes of Israel: b They will be cast before the sword together with my people, therefore strike the thigh” /b (Ezekiel 21:17)? b Rabbi Eliezer /b interpreted this verse and b said: These are people who eat and drink with each other, and stab each other with verbal barbs. /b Apparently, even those who were close were filled with hatred toward one another.,The Gemara answers: b That /b behavior b was /b found only among b the princes of Israel, as it is written: “Cry and wail, son of man, for this will befall my people”; and it was taught /b in a i baraita /i : b “Cry and wail, son of man, /b for this will befall my people”; one b might /b have thought that this unsavory trait was common b to all. /b Therefore, b the verse states: “This will befall all the princes of Israel.” /b It was only the leaders of the nation who harbored baseless hatred for each other; the people of the nation as a whole did not hate one another.,§ It was b Rabbi Yoḥa and Rabbi Elazar who both said: /b In the case of b the former, /b the people in the First Temple era, b whose sin was exposed /b and no attempt was made to disguise their conduct, the b end /b of b their /b punishment b was exposed, /b and the prophet informed them that they would return to their land in seventy years. In the case of b the latter, /b the people in the Second Temple era, b whose sin was not exposed; /b rather, they attempted to disguise their conduct, the b end /b of b their /b punishment b was not exposed. /b , b Rabbi Yoḥa said: The fingernails of the former are preferable to the belly of the latter. Reish Lakish said to him: On the contrary, the latter were superior; even though there is subjugation by the kingdoms, they are engaged in Torah study. /b Rabbi Yoḥa b said to /b Reish Lakish: b The Temple will prove /b that the former were superior, b as it /b was b restored to the former. /b The Second Temple was constructed after the destruction of the first. However, after the destruction of the Second Temple, b it /b was b not restored to the latter. /b Apparently, the former were superior to the latter.,Similarly, the Sages b asked Rabbi Elazar: Are the former greater or are the latter greater? He said to them: Look to the Temple /b and see if it has been restored, as it was to our predecessors. b Some say /b the exchange was slightly different: b He said to them: The Temple is your witness. /b The restoration of the Temple after the destruction of the First Temple, attests to the fact that the former generation was greater., b Reish Lakish was swimming in the Jordan River /b when b Rabba bar bar Ḥana came and gave him a hand /b to help him out. Reish Lakish b said to him: My God! I hate you /b Babylonians, b as it is written: “If she be a wall we will build a silver turret upon her, if she be a door we will cover her with boards of cedar” /b (Song of Songs 8:9). This is the meaning of the verse as it applies to the Jewish people: b Had you rendered yourselves /b a solid bloc b like a wall and all ascended /b to Eretz Yisrael b in the days of Ezra, you would have been likened to silver, which rot does not infest, /b in the sense that you would have merited experiencing the Divine Presence in all its glory. b Now that you ascended like doors, /b and only some of you came to Eretz Yisrael, b you are likened to cedar, which rot infests, /b and you merit experiencing only partial revelation of the Divine Presence.,The Gemara asks: b What /b rot infests b cedar? Ulla said: It is i sasmagor /i , /b a type of worm. The Gemara asks: b What /b does b i sasmagor /i /b have to do with the Divine Presence during the Second Temple era? b Rabbi Abba said: /b Just as little remains from a cedar tree infested by this worm, similarly, all that remained from the Divine Presence during the Second Temple period was a b Divine Voice, as it was taught /b in a i baraita /i : b After the last prophets Haggai, Zechariah, and Malachi died, the Divine Spirit /b of prophetic revelation b departed from the Jewish people, and they were still utilizing a Divine Voice, /b which they heard as an echo of prophecy.,The Gemara asks: b And would Reish Lakish speak with Rabba bar bar Ḥana /b in public? b Just as Rabbi Elazar, who was the master of Eretz Yisrael /b in wisdom and character, b and /b nevertheless, b Reish Lakish would not speak with him /b in public, as Reish Lakish was sparing in his speech and extended friendship to only a select few prominent, righteous people, to the extent that b a person to whom Reish Lakish /b was seen b speaking in the marketplace, one would give him /b a loan and b do business /b with him b without witnesses; /b would he b have spoken with Rabba bar bar Ḥana? /b , b Rav Pappa said: Cast a man between them, /b and say that the incident did not involve Reish Lakish and Rabba bar bar Ḥana. It b was either Reish Lakish /b bathing in the river b and Ze’iri, /b the prominent Babylonian Sage, who extended him a hand, b or /b it was b Rabba bar bar Ḥana /b who was in the river b and Rabbi Elazar /b extended a hand to him. In any event, b when /b the Sage who heard what Reish Lakish said b came before Rabbi Yoḥa /b and related it, Rabbi Yoḥa b said to him: That is not the reason; even had they all ascended in the days of Ezra, the Divine Presence would not have rested in the Second Temple, as it is written: “God will enlarge Japheth, and dwell in the tents of Shem” /b (Genesis 9:27).

168. Origen, Against Celsus, 4.6, 7.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •prophets and priests at rome, prophecy as a priestly function •prophets, prophecy, Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 175; Huttner (2013), Early Christianity in the Lycus Valley, 204, 205

4.6. But if you will have us to meet the most ridiculous among the charges of Celsus, listen to him when he says: Now God, being unknown among men, and deeming himself on that account to have less than his due, would desire to make himself known, and to make trial both of those who believe upon him and of those who do not, like those of mankind who have recently come into the possession of riches, and who make a display of their wealth; and thus they testify to an excessive but very mortal ambition on the part of God. We answer, then, that God, not being known by wicked men, would desire to make Himself known, not because He thinks that He meets with less than His due, but because the knowledge of Him will free the possessor from unhappiness. Nay, not even with the desire to try those who do or who do not believe upon Him, does He, by His unspeakable and divine power, Himself take up His abode in certain individuals, or send His Christ; but He does this in order to liberate from all their wretchedness those who do believe upon Him, and who accept His divinity, and that those who do not believe may no longer have this as a ground of excuse, viz., that their unbelief is the consequence of their not having heard the word of instruction. What argument, then, proves that it follows from our views that God, according to our representations, is like those of mankind who have recently come into the possession of riches, and who make a display of their wealth? For God makes no display towards us, from a desire that we should understand and consider His pre-eminence; but desiring that the blessedness which results from His being known by us should be implanted in our souls, He brings it to pass through Christ, and His ever-indwelling word, that we come to an intimate fellowship with Him. No mortal ambition, then, does the Christian doctrine testify as existing on the part of God. 7.9. But as Celsus promises to give an account of the manner in which prophecies are delivered in Phœnicia and Palestine, speaking as though it were a matter with which he had a full and personal acquaintance, let us see what he has to say on the subject. First he lays it down that there are several kinds of prophecies, but he does not specify what they are; indeed, he could not do so, and the statement is a piece of pure ostentation. However, let us see what he considers the most perfect kind of prophecy among these nations. There are many, he says, who, although of no name, with the greatest facility and on the slightest occasion, whether within or without temples, assume the motions and gestures of inspired persons; while others do it in cities or among armies, for the purpose of attracting attention and exciting surprise. These are accustomed to say, each for himself, 'I am God; I am the Son of God; or, I am the Divine Spirit; I have come because the world is perishing, and you, O men, are perishing for your iniquities. But I wish to save you, and you shall see me returning again with heavenly power. Blessed is he who now does me homage. On all the rest I will send down eternal fire, both on cities and on countries. And those who know not the punishments which await them shall repent and grieve in vain; while those who are faithful to me I will preserve eternally.' Then he goes on to say: To these promises are added strange, fanatical, and quite unintelligible words, of which no rational person can find the meaning: for so dark are they, as to have no meaning at all; but they give occasion to every fool or impostor to apply them to suit his own purposes.

169. Origen, On First Principles, 4.4.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •prophets, prophecy, christian views of Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 152

170. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •prophets and prophecy, samuel Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 149

65b. הוא אמר אפלת בגו עשר והיא אמרה לא אפלית א"ר אמי אף בזו היא נאמנת דאם איתא דהפילה נפשה בעקרתה לא מחזקה,הפילה וחזרה והפילה וחזרה והפילה הוחזקה לנפלים הוא אמר אפילה תרי והיא אמרה תלת אמר רבי יצחק בן אלעזר עובדא הוה בי מדרשא ואמרו היא מהימנא דאם איתא דלא אפלה נפשה בניפלי לא מחזקה:, big strongמתני׳ /strong /big האיש מצווה על פריה ורביה אבל לא האשה רבי יוחנן בן ברוקה אומר על שניהם הוא אומר (בראשית א, כח) ויברך אותם אלהים ויאמר להם [אלהים] פרו ורבו:, big strongגמ׳ /strong /big מנא הני מילי אמר ר' אילעא משום ר' אלעזר בר' שמעון אמר קרא (בראשית א, כח) ומלאו את הארץ וכבשוה איש דרכו לכבש ואין אשה דרכה לכבש,אדרבה וכבשוה תרתי משמע אמר רב נחמן בר יצחק וכבשה כתיב רב יוסף אמר מהכא (בראשית לה, יא) אני אל שדי פרה ורבה ולא קאמר פרו ורבו,ואמר רבי אילעא משום ר' אלעזר בר' שמעון כשם שמצוה על אדם לומר דבר הנשמע כך מצוה על אדם שלא לומר דבר שאינו נשמע רבי אבא אומר חובה שנאמר (משלי ט, ח) אל תוכח לץ פן ישנאך הוכח לחכם ויאהבך,וא"ר אילעא משום רבי אלעזר בר' שמעון מותר לו לאדם לשנות בדבר השלום שנאמר (בראשית נ, טז) אביך צוה וגו כה תאמרו ליוסף אנא שא נא וגו',ר' נתן אומר מצוה שנאמר (שמואל א טז, ב) ויאמר שמואל איך אלך ושמע שאול והרגני וגו',דבי רבי ישמעאל תנא גדול השלום שאף הקדוש ברוך הוא שינה בו דמעיקרא כתיב (בראשית יח, יב) ואדוני זקן ולבסוף כתיב ואני זקנתי:,רבי יוחנן בן ברוקה אומר: אתמר רבי יוחנן ור' יהושע בן לוי חד אמר הלכה כרבי יוחנן בן ברוקה וחד אמר אין הלכה כרבי יוחנן בן ברוקה,תסתיים דרבי יוחנן הוא דאמר אין הלכה דיתיב ר' אבהו וקאמר משמיה דרבי יוחנן הלכה ואהדרינהו רבי אמי ורבי אסי לאפייהו,ואיכא דאמרי רבי חייא בר אבא אמר ואהדרינהו רבי אמי ורבי אסי לאפייהו אמר רב פפא בשלמא למאן דאמר רבי אבהו אמרה משום כבוד בי קיסר לא אמרו ליה ולא מידי אלא למאן דאמר רבי חייא בר אבא אמרה לימרו ליה לא אמר רבי יוחנן הכי,מאי הוה עלה ת"ש דאמר ר' אחא בר חנינא אמר ר' אבהו אמר ר' אסי עובדא הוה קמיה דרבי יוחנן בכנישתא דקיסרי ואמר יוציא ויתן כתובה ואי ס"ד לא מפקדה כתובה מאי עבידתה,דלמא בבאה מחמת טענה,כי ההיא דאתאי לקמיה דר' אמי אמרה ליה הב לי כתובה אמר לה זיל לא מיפקדת אמרה ליה מסיבו דילה מאי תיהוי עלה דהך אתתא אמר כי הא ודאי כפינן,ההיא דאתאי לקמיה דרב נחמן אמר לה לא מיפקדת אמרה ליה לא בעיא הך אתתא חוטרא לידה ומרה לקבורה אמר כי הא ודאי כפינן,יהודה וחזקיה תאומים היו אחד נגמרה צורתו לסוף תשעה ואחד נגמרה צורתו לתחלת שבעה יהודית דביתהו דר' חייא הוה לה צער לידה שנאי מנא ואתיא לקמיה דר' חייא ואמרה אתתא מפקדא אפריה ורביה אמר לה לא אזלא אשתיא סמא דעקרתא,לסוף איגלאי מילתא אמר לה איכו ילדת לי חדא כרסא אחריתא דאמר מר יהודה וחזקיה אחי פזי וטוי

65b. The Gemara addresses another case in which the court forces a man to divorce his wife who has not had children after ten years. If b he said: You miscarried within /b the b ten /b years of our marriage, and since less than ten years have elapsed since that time he should not have to divorce her, b and she said: I did not miscarry, Rabbi Ami said: Even in this /b case b she is believed, because if it is so that she miscarried she /b would b not establish herself as barren /b through denying his claim.,If b she miscarried, and /b then b miscarried again, and miscarried again, she has been established to /b be a woman who is prone to b miscarriages, /b and her husband must divorce her so that he can have children with another woman. If b he said she miscarried twice, and she said /b it occurred b three /b times, b Rabbi Yitzḥak ben Elazar said: There was an incident /b of this kind that was adjudicated in b the study hall and they said /b that b she is believed, because if it is so that /b she had b not miscarried /b a third time b she /b would b not establish herself /b as one who is prone to b miscarriages. /b , strong MISHNA: /strong b A man is commanded with regard to /b the mitzva to be b fruitful and multiply, but not a woman. Rabbi Yoḥa ben Beroka says /b that a woman is also commanded, as the verse b states with regard to both of them: “And God blessed them, and God said to them: Be fruitful and multiply” /b (Genesis 1:28)., strong GEMARA: /strong b From where are these matters /b derived, that a woman is not obligated in the mitzva to be fruitful and multiply? b Rabbi Ile’a said in the name of Rabbi Elazar, son of Rabbi Shimon: The verse states: /b “Be fruitful and multiply, b and fill the land and conquer it” /b (Genesis 1:28). b It is the manner of a man to conquer and it is not the manner of a woman to conquer. /b Consequently, it is evident that the entire command, including the mitzva to be fruitful and multiply, was given only to men and not to women.,The Gemara raises a difficulty. b On the contrary, /b the plural term: b “And conquer it [ i vekhivshuha /i ],” indicates /b that the b two /b of them are included. b Rav Naḥman bar Yitzḥak said: It is written /b in the Torah without the letter i vav /i , so that it can be read: b And conquer it [ i vekhivsha /i ], /b in the singular. b Rav Yosef said: /b The proof is b from here: /b “And God said to him: b I am God Almighty, be fruitful and multiply [ i perei urvei /i ]” /b (Genesis 35:11), which is in singular, b and it does not state: Be fruitful and multiply [ i peru urvu /i ] /b in the plural.,The Gemara cites other statements made by Rabbi Ile’a in the name of Rabbi Elazar, son of Rabbi Shimon. b And Rabbi Ile’a said in the name of Rabbi Elazar, son of Rabbi Shimon: Just as it is a mitzva for a person to say that which will be heeded, so is it a mitzva for a person not to say that which will not be heeded. /b One should not rebuke those who will be unreceptive to his message. b Rabbi Abba says: /b It is b obligatory /b for him to refrain from speaking, b as it is stated: “Do not reprove a scorner lest he hate you; reprove a wise man and he will love you” /b (Proverbs 9:8)., b And Rabbi Ile’a /b further b said in the name of Rabbi Elazar, son of Rabbi Shimon: It is permitted for a person to depart /b from the truth b in a matter /b that will bring b peace, as it is stated: “Your father commanded /b before he died, saying: b So you shall say to Joseph: Please pardon /b your brothers’ crime, etc.” (Genesis 50:16–17). Jacob never issued this command, but his sons falsely attributed this statement to him in order to preserve peace between them and Joseph., b Rabbi Natan says: /b It is b a mitzva /b to depart from the truth in order to preserve peace, b as it is stated: “And Samuel said: How can I go, and Saul will hear and kill me” /b (I Samuel 16:2). God responded in the next verse that Samuel should say he went to sacrifice an offering, indicating that God commands one to lie in order to preserve peace.,It was b taught /b in b the school of Rabbi Yishmael: Great is peace, as even the Holy One, Blessed be He, departed /b from the truth for b it. As, initially it is written /b that Sarah said of Abraham: b “And my lord is old” /b (Genesis 18:12), b and in the end it is written /b that God told Abraham that Sarah said: b “And I am old” /b (Genesis 18:13). God adjusted Sarah’s words in order to spare Abraham hurt feelings that might lead Abraham and Sarah to quarrel.,§ It is taught in the mishna that b Rabbi Yoḥa ben Beroka says /b that women are also included in the mitzva to be fruitful and multiply. b It was stated /b that two i amora’im /i , b Rabbi Yoḥa and Rabbi Yehoshua ben Levi, /b disagreed concerning this matter. b One said /b that the b i halakha /i is in accordance with /b the opinion of b Rabbi Yoḥa ben Beroka, and one said /b that the b i halakha /i is not in accordance with /b the opinion of b Rabbi Yoḥa ben Beroka. /b ,The Gemara comments: b Conclude that it was Rabbi Yoḥa who said /b that the b i halakha /i is not /b in accordance with the opinion of Rabbi Yoḥa ben Beroka, b as Rabbi Abbahu sat and said in the name of Rabbi Yoḥa /b that the b i halakha /i /b is in accordance with the opinion of Rabbi Yoḥa ben Beroka, b and Rabbi Ami and Rabbi Asi, /b who were sitting across from him, b turned their faces /b as an indication that they disagreed with this report of Rabbi Yoḥa’s opinion, but did not want to explicitly contradict Rabbi Abbahu’s statement out of respect for him., b And some say /b a different version of the incident, that it was b Rabbi Ḥiyya bar Abba /b who b said /b this statement, b and Rabbi Ami and Rabbi Asi turned their faces. Rav Pappa said: Granted, according to the one who said /b that b Rabbi Abbahu said it, /b it makes sense that b due to the honor of Caesar’s court, /b where Rabbi Abbahu maintained close ties, Rabbi Ami and Rabbi Asi b did not say anything to him /b and merely hinted at their disagreement. b However, according to the one who said /b that b Rabbi Ḥiyya bar Abba said it, let them say to him explicitly: Rabbi Yoḥa did not say this. /b In any event, it is clear that according to Rabbi Ami and Rabbi Asi, Rabbi Yoḥa disagreed with the opinion of Rabbi Yoḥa ben Beroka.,The Gemara asks: b What /b conclusion b was /b reached b about /b this issue? The Gemara suggests: b Come /b and b hear, as Rabbi Aḥa bar Ḥanina said /b that b Rabbi Abbahu said /b that b Rabbi Asi said: There was an incident /b that came b before Rabbi Yoḥa in the synagogue of Caesarea /b involving a woman who wanted a divorce from her husband after ten years of childless marriage, b and he said /b that the husband b must divorce /b her b and give /b her the payment for her b marriage contract. If it enters your mind /b to say b that she is not commanded /b to be fruitful and multiply, b what is /b payment for b a marriage contract doing /b here? Why does she have a right to demand to be divorced and to receive the payment for her marriage contract?,The Gemara responds: b Perhaps /b that was b in /b a case when b she came /b to demand a divorce b due to /b another b claim, /b i.e., she wanted children for a reason other than the fulfillment of the mitzva to be fruitful and multiply. Since this claim has merit, her husband must divorce her and pay her marriage contract.,This is b like /b the case of b a certain /b woman b who came before Rabbi Ami /b and requested a divorce due to her husband’s inability to father children. b She said to him /b : b Give me /b the payment for my b marriage contract. He said to her: Go /b away, as b you are not commanded /b to be fruitful and multiply and have no right to demand a divorce. b She said to him: In her old age, what will be with this woman, /b i.e., if I have no children, who will take care of me when I grow old? Rabbi Ami b said: /b In a situation b such as this, we certainly force /b the husband to divorce and her and pay her marriage contract.,The Gemara relates a similar incident: b A certain /b woman b came before Rav Naḥman /b and requested a divorce due to her husband’s inability to father children. b He said to her: You are not commanded /b to be fruitful and multiply. b She said to him: Does this woman not require a staff for her hand and a hoe for /b her b burial? /b In other words, the woman said that she wanted children so that they could care for her in her old age and bury her when she would die. Rav Naḥman b said: /b In a case b such as this, we certainly force /b the husband to divorce her.,The Gemara relates that Rabbi Ḥiyya’s sons, b Yehuda and Ḥizkiyya, were twins, /b but b one /b of them b was fully developed after nine /b months of pregcy b and one was fully developed at the beginning of the seventh /b month, and they were born two months apart. b Yehudit, the wife of Rabbi Ḥiyya, had /b acute b birthing pain /b from these unusual deliveries. She b changed her clothes /b to prevent Rabbi Ḥiyya from recognizing her b and came before Rabbi Ḥiyya /b to ask him a halakhic question. b She said: Is a woman commanded /b to be b fruitful and multiply? He said to her: No. She went and drank an infertility potion. /b , b Eventually the matter was revealed, /b and Rabbi Ḥiyya found out about what Yehudit had done. b He said to her: If only you had given birth to one more belly for me, /b i.e., another set of twins. b As the Master said: Yehuda and Ḥizkiyya /b were twin b brothers /b and became prominent Torah scholars, and b Pazi and Tavi, /b Rabbi Ḥiyya’s daughters,

171. Lactantius, Divine Institutes, 3.24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 188

3.24. How is it with those who imagine that there are antipodes opposite to our footsteps? Do they say anything to the purpose? Or is there any one so senseless as to believe that there are men whose footsteps are higher than their heads? Or that the things which with us are in a recumbent position, with them hang in an inverted direction? That the crops and trees grow downwards? That the rains, and snow, and hail fall upwards to the earth? And does any one wonder that hanging gardens are mentioned among the seven wonders of the world, when philosophers make hanging fields, and seas, and cities, and mountains? The origin of this error must also be set forth by us. For they are always deceived in the same manner. For when they have assumed anything false in the commencement of their investigations, led by the resemblance of the truth, they necessarily fall into those things which are its consequences. Thus they fall into many ridiculous things; because those things which are in agreement with false things, must themselves be false. But since they placed confidence in the first, they do not consider the character of those things which follow, but defend them in every way; whereas they ought to judge from those which follow, whether the first are true or false. What course of argument, therefore, led them to the idea of the antipodes? They saw the courses of the stars travelling towards the west; they saw that the sun and the moon always set towards the same quarter, and rise from the same. But since they did not perceive what contrivance regulated their courses, nor how they returned from the west to the east, but supposed that the heaven itself sloped downwards in every direction, which appearance it must present on account of its immense breadth, they thought that the world is round like a ball, and they fancied that the heaven revolves in accordance with the motion of the heavenly bodies; and thus that the stars and sun, when they have set, by the very rapidity of the motion of the world are borne back to the east. Therefore they both constructed brazen orbs, as though after the figure of the world, and engraved upon them certain monstrous images, which they said were constellations. It followed, therefore, from this rotundity of the heaven, that the earth was enclosed in the midst of its curved surface. But if this were so, the earth also itself must be like a globe; for that could not possibly be anything but round, which was held enclosed by that which was round. But if the earth also were round, it must necessarily happen that it should present the same appearance to all parts of the heaven; that is, that it should raise aloft mountains, extend plains, and have level seas. And if this were so, that last consequence also followed, that there would be no part of the earth uninhabited by men and the other animals. Thus the rotundity of the earth leads, in addition, to the invention of those suspended antipodes. But if you inquire from those who defend these marvellous fictions, why all things do not fall into that lower part of the heaven, they reply that such is the nature of things, that heavy bodies are borne to the middle, and that they are all joined together towards the middle, as we see spokes in a wheel; but that the bodies which are light, as mist, smoke, and fire, are borne away from the middle, so as to seek the heaven. I am at a loss what to say respecting those who, when they have once erred, consistently persevere in their folly, and defend one vain thing by another; but that I sometimes imagine that they either discuss philosophy for the sake of a jest, or purposely and knowingly undertake to defend falsehoods, as if to exercise or display their talents on false subjects. But I should be able to prove by many arguments that it is impossible for the heaven to be lower than the earth, were is not that this book must now be concluded, and that some things still remain, which are more necessary for the present work. And since it is not the work of a single book to run over the errors of each individually, let it be sufficient to have enumerated a few, from which the nature of the others may be understood.

172. Eusebius of Caesarea, Demonstration of The Gospel, 1.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •prophets and priests at rome, prophecy as a priestly function Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 179

173. Eusebius of Caesarea, Ecclesiastical History, 3.30.1, 3.31.2-3.31.5, 3.37.1, 3.39.5-3.39.7, 3.39.9, 5.16.10, 5.17.2-5.17.4, 5.18.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 150, 153, 195, 196, 197, 198, 199, 205, 260, 261

3.30.1. Clement, indeed, whose words we have just quoted, after the above-mentioned facts gives a statement, on account of those who rejected marriage, of the apostles that had wives. Or will they, says he, reject even the apostles? For Peter and Philip begot children; and Philip also gave his daughters in marriage. And Paul does not hesitate, in one of his epistles, to greet his wife, whom he did not take about with him, that he might not be inconvenienced in his ministry. 3.31.2. The time of John's death has also been given in a general way, but his burial place is indicated by an epistle of Polycrates (who was bishop of the parish of Ephesus), addressed to Victor, bishop of Rome. In this epistle he mentions him together with the apostle Philip and his daughters in the following words: 3.31.3. For in Asia also great lights have fallen asleep, which shall rise again on the last day, at the coming of the Lord, when he shall come with glory from heaven and shall seek out all the saints. Among these are Philip, one of the twelve apostles, who sleeps in Hierapolis, and his two aged virgin daughters, and another daughter who lived in the Holy Spirit and now rests at Ephesus; and moreover John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and being a priest wore the sacerdotal plate. He also sleeps at Ephesus. 3.31.4. So much concerning their death. And in the Dialogue of Caius which we mentioned a little above, Proclus, against whom he directed his disputation, in agreement with what has been quoted, speaks thus concerning the death of Philip and his daughters: After him there were four prophetesses, the daughters of Philip, at Hierapolis in Asia. Their tomb is there and the tomb of their father. Such is his statement. 3.31.5. But Luke, in the Acts of the Apostles, mentions the daughters of Philip who were at that time at Caesarea in Judea with their father, and were honored with the gift of prophecy. His words are as follows: We came unto Caesarea; and entering into the house of Philip the evangelist, who was one of the seven, we abode with him. Now this man had four daughters, virgins, which did prophesy. 3.37.1. Among those that were celebrated at that time was Quadratus, who, report says, was renowned along with the daughters of Philip for his prophetical gifts. And there were many others besides these who were known in those days, and who occupied the first place among the successors of the apostles. And they also, being illustrious disciples of such great men, built up the foundations of the churches which had been laid by the apostles in every place, and preached the Gospel more and more widely and scattered the saving seeds of the kingdom of heaven far and near throughout the whole world. 3.39.5. It is worth while observing here that the name John is twice enumerated by him. The first one he mentions in connection with Peter and James and Matthew and the rest of the apostles, clearly meaning the evangelist; but the other John he mentions after an interval, and places him among others outside of the number of the apostles, putting Aristion before him, and he distinctly calls him a presbyter. 3.39.6. This shows that the statement of those is true, who say that there were two persons in Asia that bore the same name, and that there were two tombs in Ephesus, each of which, even to the present day, is called John's. It is important to notice this. For it is probable that it was the second, if one is not willing to admit that it was the first that saw the Revelation, which is ascribed by name to John. 3.39.7. And Papias, of whom we are now speaking, confesses that he received the words of the apostles from those that followed them, but says that he was himself a hearer of Aristion and the presbyter John. At least he mentions them frequently by name, and gives their traditions in his writings. These things, we hope, have not been uselessly adduced by us. 3.39.9. That Philip the apostle dwelt at Hierapolis with his daughters has been already stated. But it must be noted here that Papias, their contemporary, says that he heard a wonderful tale from the daughters of Philip. For he relates that in his time one rose from the dead. And he tells another wonderful story of Justus, surnamed Barsabbas: that he drank a deadly poison, and yet, by the grace of the Lord, suffered no harm. 5.16.10. For the faithful in Asia met often in many places throughout Asia to consider this matter, and examined the novel utterances and pronounced them profane, and rejected the heresy, and thus these persons were expelled from the Church and debarred from communion. 5.17.2. A little further on in the same work he gives a list of those who prophesied under the new covet, among whom he enumerates a certain Ammia and Quadratus, saying:But the false prophet falls into an ecstasy, in which he is without shame or fear. Beginning with purposed ignorance, he passes on, as has been stated, to involuntary madness of soul. 5.17.3. They cannot show that one of the old or one of the new prophets was thus carried away in spirit. Neither can they boast of Agabus, or Judas, or Silas, or the daughters of Philip, or Ammia in Philadelphia, or Quadratus, or any others not belonging to them. 5.17.4. And again after a little he says: For if after Quadratus and Ammia in Philadelphia, as they assert, the women with Montanus received the prophetic gift, let them show who among them received it from Montanus and the women. For the apostle thought it necessary that the prophetic gift should continue in all the Church until the final coming. But they cannot show it, though this is the fourteenth year since the death of Maximilla. 5.18.2. His actions and his teaching show who this new teacher is. This is he who taught the dissolution of marriage; who made laws for fasting; who named Pepuza and Tymion, small towns in Phrygia, Jerusalem, wishing to gather people to them from all directions; who appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony.

174. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 216, 217

138b. כילת חתנים מותר לנטותה ומותר לפורקה,אמר רב ששת בריה דרב אידי לא אמרן אלא שאין בגגה טפח אבל יש בגגה טפח אסורה וכי אין בגגה טפח נמי לא אמרן אלא שאין בפחות משלשה סמוך לגגה טפח אבל יש בפחות משלשה סמוך לגגה טפח אסור ולא אמרן אלא שאין בשיפועה טפח אבל יש בשיפועה טפח שפועי אהלים כאהלים דמו ולא אמרן אלא דלא נחית מפוריא טפח אבל נחית מפוריא טפח אסור:,ואמר רב ששת בריה דרב אידי האי סיאנא שרי והאיתמר סיאנא אסור לא קשיא הא דאית ביה טפח הא דלית ביה טפח,אלא מעתה שרביב בגלימא טפח ה"נ דמיחייב אלא לא קשיא הא דמיהדק הא דלא מיהדק,שלח ליה רמי בר יחזקאל לרב הונא אימא לן איזי הנך מילי מעלייתא דאמרת לן משמיה דרב תרתי בשבת וחדא בתורה,שלח ליה הא דתניא גוד בכיסנא מותר לנטותה בשבת אמר רב לא שנו אלא בב' בני אדם אבל באדם אחד אסור,אמר אביי וכילה אפילו בי' בני אדם אסור אי אפשר דלא מימתחא פורתא,אידך מאי היא דתניא כירה שנשמטה אחת מירכותיה מותר לטלטלה שתים אסור רב אמר אפילו חד נמי אסור גזירה שמא יתקע,תורה דאמר רב עתידה תורה שתשתכח מישראל שנאמר (דברים כח, נט) והפלא ה' את מכותך הפלאה זו איני יודע מהו כשהוא אומר (ישעיהו כט, יד) לכן הנני יוסיף להפליא את העם הזה הפלא ופלא הוי אומר הפלאה זו תורה,ת"ר כשנכנסו רבותינו לכרם ביבנה אמרו עתידה תורה שתשתכח מישראל שנאמר (עמוס ח, יא) הנה ימים באים נאם ה' אלהים והשלחתי רעב בארץ לא רעב ללחם ולא צמא למים כי אם לשמוע את דברי ה' וכתיב (עמוס ח, יב) ונעו מים עד ים ומצפון ועד מזרח ישוטטו לבקש את דבר ה' ולא ימצאו,דבר ה' זו הלכה דבר ה' זה הקץ דבר ה' זו נבואה,ומאי ישוטטו לבקש את דבר ה' אמרו עתידה אשה שתטול ככר של תרומה ותחזור בבתי כנסיות ובבתי מדרשות לידע אם טמאה היא ואם טהורה היא ואין מבין,אם טהורה היא ואם טמאה היא בהדיא כתיב ביה (ויקרא יא, לד) מכל האוכל אשר יאכל אלא לידע אם ראשונה היא ואם שניה היא ואין מבין,הא נמי מתניתין היא כדתנן השרץ שנמצא בתנור הפת שבתוכו שניה שהתנור תחילה,מסתפקא להו הא דאמר ליה רב אדא בר אהבה לרבא ליחזייה האי תנורא כמאן דמלי טומאה ותיהוי פת ראשונה,א"ל לא אמרינן ליחזייה האי תנורא כמאן דמלי טומאה דתניא יכול יהו כל הכלים מיטמאין באויר כלי חרס ת"ל כל אשר בתוכו יטמא מכל האוכל אשר יאכל אוכלין מטמאין באויר כלי חרס ואין כלים מטמאין באויר כלי חרס,תניא רבי שמעון בן יוחי אומר חס ושלום שתשתכח תורה מישראל שנאמר (דברים לא, כא) כי לא תשכח מפי זרעו אלא מה אני מקיים ישוטטו לבקש את דבר ה' ולא ימצאו שלא ימצאו

138b. With regard to b a bridegroom’s canopy, /b which has no roof but is entirely sloped, b it is permitted to spread it and it is permitted to dismantle it /b on Shabbat., b Rav Sheshet, son of Rav Idi, said: We only said /b that it is permitted in a case where b its roof is not a handbreadth /b wide; b however, /b if b its roof is a handbreadth /b wide, b it is prohibited. /b Furthermore, even b when its roof is not a handbreadth /b wide, b we only said /b that it is permitted b where there is not /b the width of b a handbreadth within three /b handbreadths b of its roof; however, if it /b expands to the width of b a handbreadth within three /b handbreadths b of its roof, it is prohibited. And we only stated /b that it is permitted b where there is not in its incline /b the width of b a handbreadth; however, /b if b there is in its incline /b the width of b a handbreadth, it is prohibited. /b This i halakha /i is in accordance with the principle that b the inclines of tents, /b even though they are not actual roofs, b are considered like tents. And we only said /b that this canopy is permitted b where /b no part of the canopy b descends /b to b a handbreadth /b below the bed; b however, /b if part of the canopy b descends /b to b a handbreadth /b below the bed, b it is prohibited, /b as the bed itself becomes a roof, and the curtain is considered a wall., b And Rav Sheshet, son /b of b Rav Idi, /b also b said: /b Wearing b this felt hat is permitted /b on Shabbat, even though it has a wide brim and is similar to a tent. The Gemara raises a difficulty: b Wasn’t it stated /b elsewhere that b it is prohibited /b to wear b a felt hat /b on Shabbat? The Gemara answers: This is b not difficult: This /b latter statement, which prohibited wearing the hat, is referring to a case b where its /b brim b has /b the width of b a handbreadth /b wide and is similar to a tent. b That /b statement by Rav Sheshet, which permits wearing the hat, is referring to a case b where its /b brim b does not have /b the width of b a handbreadth. /b ,The Gemara asks: b But if /b that is b so, /b if b one extended /b his b cloak a handbreadth /b beyond his head, would you b also /b say b that he is liable /b for making a tent? b Rather, /b this is b not difficult. /b The reason the hat is prohibited is not due to making a tent, but due to concern that the wind might blow the cap off one’s head and he will come to carry it by hand. The conflicting statements can be resolved as follows: b This /b statement of Rav Sheshet, which permits wearing the hat, is referring to a case b where it is /b fitted b firmly /b on his head. b That /b statement, which prohibits wearing the hat, is referring to a case b where it is not /b fitted b firmly. /b , b Rami bar Yeḥezkel sent to Rav Huna: Say to us, please, those excellent statements that you said to us in the name /b of b Rav, two with regard to /b the i halakhot /i of b Shabbat, and one with regard to the Torah. /b ,Rav Huna b sent to him /b in response: With regard to b that which was taught /b in a i baraita /i : b It is permitted to spread a large wineskin /b and suspend it b by its straps on Shabbat, Rav said: They only taught /b that it is permitted if it is performed b by two people /b together. They do not stretch the wineskin like a tent; rather, they place it without stretching it. b However, it is prohibited for one person /b to do so by himself, due to the concern that he may establish a tent of sorts., b Abaye said: And it is prohibited /b to spread b a canopy /b on Shabbat b even with ten people. /b The reason for this is that b it is impossible that it will not be stretched a bit /b for a certain period of time, which would establish a temporary tent., b And the other /b i halakha /i with regard to Shabbat, b what /b is it? b As it was taught /b in a i baraita /i : In the case of b a stove, one of whose legs fell, it is permitted to move it /b on Shabbat. Since it remains a vessel, it may be moved if it is taking up a space that is needed. However, if b two /b of its legs fell, b it is prohibited, /b since it is then a broken vessel. b Rav said: Even /b if only b one /b leg fell, b it is also prohibited /b to handle it, due to b a decree lest one fasten /b the leg in place forcefully and be liable for preparing a vessel for use.,With regard to b Torah, /b Rav Huna related b that Rav said: The Torah is destined to be forgotten from the Jewish people. It is stated /b at the conclusion of the curses in the Torah’s reproof: b “And the Lord will make your plagues astonishing, /b and the plagues of your seed, great plagues of long continuance, and evil diseases of long continuance” (Deuteronomy 28:59). b This /b term of b astonishment, /b mentioned in the verse in addition to the explicit punishments, b I do not know what it is. /b But b when /b the verse b states /b elsewhere: b “Therefore, behold, I will continue to astonish this people with wondrous astonishment, /b and the wisdom of its wise will be lost, and the understanding of its men of understanding shall be hidden” (Isaiah 29:14), you must b say: This astonishment /b is referring to forgetting the b Torah. /b , b The Sages taught /b a similar idea in the i Tosefta /i : b When our Sages entered the vineyard in Yavne, they said: The Torah is destined to be forgotten from the Jewish people, /b as b it is stated: “Behold, days are approaching, says the Lord God, and I will send forth a hunger in the land, not a hunger for bread and not a thirst for water, but for hearing the words of the Lord” /b (Amos 8:11). b And it states: “And they will drift from sea to sea, and from north to east they will roam to find the word of the Lord, but they will not find it” /b (Amos 8:12).,“The word of the Lord” in this context bears many meanings. b “The word of the Lord”; that is i halakha /i . “The word of the Lord”; that is the end /b of days. b “The word of the Lord”; that is prophecy. /b All these will be lost from the Jewish people., b And what /b is the meaning of: b “They will roam to find the word of the Lord, /b but they will not find it”? b They said: It is destined that a woman will take a loaf of i teruma /i /b bread b and circulate among the synagogues and study halls to ascertain whether it is ritually impure or whether it is ritually pure, and there /b will be b none /b who b understands. /b ,The Gemara asks: How is it possible that they will be unable to understand b whether /b the loaf b is ritually pure or whether it is ritually impure? It is explicitly written /b in the Torah b with regard to this: “All food that is eaten /b upon which water falls shall contract impurity, and all liquid drunk in any vessel shall contract impurity” (Leviticus 11:34). There can be no doubt as to the question of whether or not the loaf can become impure. b Rather, /b the Gemara explains: The woman seeks b to ascertain whether it /b assumes b first- /b degree ritual impurity status b or whether it /b assumes second-degree ritual impurity status; b and there /b will be b none /b who b understands. /b ,The Gemara asks: b That too is an /b explicit b mishna, /b and how is it that none will know an explicit mishna? b As we learned /b in a mishna: If b the /b carcass of a b creeping animal was found in /b the airspace of b an oven, the bread inside it /b assumes b second- /b degree ritual impurity status, b as the /b creeping animal, which is a primary source of impurity, renders the b oven /b impure with b first- /b degree ritual impurity. The oven then renders the bread impure with second-degree ritual impurity.,The Gemara responds: b They are uncertain /b with regard to b that which Rav Adda bar Ahava said to Rava: Let us view this oven as one filled with impurity, and /b the b bread will /b then assume b first- /b degree ritual impurity status. In other words, the legal status of food in the airspace of an earthenware vessel that also has the carcass of a creeping animal in its airspace is that of food that came into contact with the creeping animal, even if the food does not come into contact with the carcass of a creeping animal., b He said to him /b that b we do not say: Let us view the oven as one filled /b with b ritual impurity, as it was taught /b in a i baraita /i : One b might /b think that b all vessels should become ritually impure in the airspace of an earthenware vessel /b that has the carcass of a creeping animal in its airspace; therefore, b the verse states: /b “And any earthenware vessel in which any of them falls, b all that is in it shall be impure, /b and you shall break it. b All food that is eaten, /b upon which water comes, shall be impure; and all drink that may be drunk, in any vessel, shall be impure” (Leviticus 11:33–34). The i baraita /i learns from the juxtaposition of these verses that b foods become ritually impure in the airspace of earthenware vessels, but vessels do not become ritually impure in the airspace of earthenware vessels. /b Apparently, the airspace of an oven is not considered filled with the impurity of the carcass of a creeping animal. If that were the case, even vessels would become ritually impure.,An opposing view b was taught /b in another i baraita /i . b Rabbi Shimon ben Yoḥai says: Heaven forfend that the Torah should be forgotten from the Jewish people, as it is stated: /b “And this song shall answer to him as a witness, b for it shall not be forgotten from his seed” /b (Deuteronomy 31:21). b Rather, how do I explain: “They will roam to find the word of God, but they will not find it”? /b It means b that they will not find /b

175. Diogenes Laertius, Lives of The Philosophers, 1.115-1.121, 7.87-7.88 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •prophecy and prophets •prophets and priests at rome, prophecy as a priestly function Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 174; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 48

1.115. Theopompus relates in his Mirabilia that, as he was building a shrine to the Nymphs, a voice came from heaven: Epimenides, not to the Nymphs but to Zeus, and that he foretold to the Cretans the defeat of the Lacedaemonians by the Arcadians, as already stated; and in very truth they were crushed at Orchomenus.And he became old in as many days as he had slept years; for this too is stated by Theopompus. Myronianus in his Parallels declares that the Cretans called him one of the Curetes. The Lacedaemonians guard his body in their own keeping in obedience to a certain oracle; this is stated by Sosibius the Laconian.There have been two other men named Epimenides, namely, the genealogist and another who wrote in Doric Greek about Rhodes. 1.116. 11. PHERECYDESPherecydes, the son of Babys, and a native of Syros according to Alexander in his Successions of Philosophers, was a pupil of Pittacus. Theopompus tells us that he was the first who wrote in Greek on nature and the gods.Many wonderful stories are told about him. He was walking along the beach in Samos and saw a ship running before the wind; he exclaimed that in no long time she would go down, and, even as he watched her, down she went. And as he was drinking water which had been drawn up from a well he predicted that on the third day there would be an earthquake; which came to pass. And on his way from Olympia he advised Perilaus, his host in Messene, to move thence with all belonging to him; but Perilaus could not be persuaded, and Messene was afterwards taken. 1.117. He bade the Lacedaemonians set no store by gold or silver, as Theopompus says in his Mirabilia. He told them he had received this command from Heracles in a dream; and the same night Heracles enjoined upon the kings to obey Pherecydes. But some fasten this story upon Pythagoras.Hermippus relates that on the eve of war between Ephesus and Magnesia he favoured the cause of the Ephesians, and inquired of some one passing by where he came from, and on receiving the reply From Ephesus, he said, Drag me by the legs and place me in the territory of Magnesia; and take a message to your countrymen that after their victory they must bury me there, and that this is the last injunction of Pherecydes. 1.118. The man gave the message; a day later the Ephesians attacked and defeated the Magnesians; they found Pherecydes dead and buried him on the spot with great honours. Another version is that he came to Delphi and hurled himself down from Mount Corycus. But Aristoxenus in his work On Pythagoras and his School affirms that he died a natural death and was buried by Pythagoras in Delos; another account again is that he died of a verminous disease, that Pythagoras was also present and inquired how he was, that he thrust his finger through the doorway and exclaimed, My skin tells its own tale, a phrase subsequently applied by the grammarians as equivalent to getting worse, although some wrongly understand it to mean all is going well. 1.119. He maintained that the divine name for table is θυωρός, or that which takes care of offerings.Andron of Ephesus says that there were two natives of Syros who bore the name of Pherecydes: the one was an astronomer, the other was the son of Babys and a theologian, teacher of Pythagoras. Eratosthenes, however, says that there was only one Pherecydes of Syros, the other Pherecydes being an Athenian and a genealogist.There is preserved a work by Pherecydes of Syros, a work which begins thus: Zeus and Time and Earth were from all eternity, and Earth was called Γῆ because Zeus gave her earth (γῆ) as guerdon (γέρας). His sun-dial is also preserved in the island of Syros.Duris in the second book of his Horae gives the inscription on his tomb as follows: 1.120. All knowledge that a man may have had I;Yet tell Pythagoras, were more thereby,That first of all Greeks is he; I speak no lie.Ion of Chios says of him:With manly worth endowed and modesty,Though he be dead, his soul lives happily,If wise Pythagoras indeed saw lightAnd read the destinies of men aright.There is also an epigram of my own in the Pherecratean metre:The famous Pherecydes, to whom Syros gave birth, 1.121. when his former beauty was consumed by vermin, gave orders that he should be taken straight to the Magnesian land in order that he might give victory to the noble Ephesians. There was an oracle, which he alone knew, enjoining this; and there he died among them. It seems then it is a true tale; if anyone is truly wise, he brings blessings both in his lifetime and when he is no more.He lived in the 59th Olympiad. He wrote the following letter:Pherecydes to Thale 7.87. This is why Zeno was the first (in his treatise On the Nature of Man) to designate as the end life in agreement with nature (or living agreeably to nature), which is the same as a virtuous life, virtue being the goal towards which nature guides us. So too Cleanthes in his treatise On Pleasure, as also Posidonius, and Hecato in his work On Ends. Again, living virtuously is equivalent to living in accordance with experience of the actual course of nature, as Chrysippus says in the first book of his De finibus; for our individual natures are parts of the nature of the whole universe. 7.88. And this is why the end may be defined as life in accordance with nature, or, in other words, in accordance with our own human nature as well as that of the universe, a life in which we refrain from every action forbidden by the law common to all things, that is to say, the right reason which pervades all things, and is identical with this Zeus, lord and ruler of all that is. And this very thing constitutes the virtue of the happy man and the smooth current of life, when all actions promote the harmony of the spirit dwelling in the individual man with the will of him who orders the universe. Diogenes then expressly declares the end to be to act with good reason in the selection of what is natural. Archedemus says the end is to live in the performance of all befitting actions.

176. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •prophets, he who suppress his prophecy Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 123

57b. נהרג עליו,אשכח ר' יעקב בר אחא דהוה כתיב בספר אגדתא דבי רב בן נח נהרג בדיין א' ובעד אחד שלא בהתראה מפי איש ולא מפי אשה ואפילו קרוב משום רבי ישמעאל אמרו אף על העוברין,מנהני מילי אמר רב יהודה דאמר קרא (בראשית ט, ה) אך את דמכם לנפשותיכם אדרוש אפילו בדיין אחד,(בראשית ט, ה) מיד כל חיה אפילו שלא בהתראה (בראשית ט, ה) אדרשנו ומיד האדם אפילו בעד אחד (בראשית ט, ה) מיד איש ולא מיד אשה אחיו אפילו קרוב,משום רבי ישמעאל אמרו אף על העוברין מאי טעמיה דרבי ישמעאל דכתיב (בראשית ט, ו) שופך דם האדם באדם דמו ישפך איזהו אדם שהוא באדם הוי אומר זה עובר שבמעי אמו,ותנא קמא תנא דבי מנשה הוא דאמר כל מיתה האמורה לבני נח אינו אלא חנק ושדי ליה האי באדם אסיפיה דקרא ודרוש ביה הכי באדם דמו ישפך איזהו שפיכות דמים של אדם שהוא בגופו של אדם הוי אומר זה חנק,מתיב רב המנונא ואשה לא מפקדה והכתיב (בראשית יח, יט) כי ידעתיו למען אשר יצוה וגו',הוא מותיב לה והוא מפרק לה בניו לדין ביתו לצדקה,אמר ליה רב אויא סבא לרב פפא אימא בת נח שהרגה לא תיהרג מיד איש ולא מיד אשה כתיב אמר ליה הכי אמר רב יהודה שופך דם האדם מכל מקום,אימא בת נח שזינתה לא תיהרג דכתיב (בראשית ב, כד) על כן יעזב איש ולא אשה א"ל הכי אמר רב יהודה (בראשית ב, כד) והיו לבשר אחד הדר ערבינהו קרא,ת"ר איש מה תלמוד לומר (ויקרא יח, ו) איש איש לרבות את הכותים שמוזהרין על העריות כישראל,והא מהכא נפקא מהתם נפקא לאמר זה גילוי עריות,התם בעריות דידהו והכא בעריות דידן דקתני סיפא בא על עריות ישראל נידון בדיני ישראל,למאי הלכתא אמר רב נחמן אמר רבה בר אבוה לא נצרכה אלא לעדה ועדים והתראה,מגרע גרע,אלא א"ר יוחנן לא נצרכה אלא לנערה המאורסה דלדידהו לית להו דדיינינן להו בדינא דידן,אבל אשת איש בדינא דידהו דיינינן להו והתניא בא על נערה המאורסה נידון בסקילה על אשת איש נידון בחנק ואי בדינא דידהו סייף הוא,אמר רב נחמן בר יצחק מאי אשת איש דקתני כגון שנכנסה לחופה ולא נבעלה דלדידהו לית להו דיינינן להו בדינא דידן,דתני ר' חנינא בעולת בעל יש להן נכנסה לחופה ולא נבעלה אין להן,תניא כוותיה דר' יוחנן כל ערוה שב"ד של ישראל ממיתין עליה בן נח מוזהר עליה אין ב"ד של ישראל ממיתין עליה אין בן נח מוזהר עליה דברי רבי מאיר וחכמים אומרים הרבה עריות יש שאין בית דין של ישראל ממיתין עליהן ובן נח מוזהר עליהן,בא על עריות ישראל נידון בדיני ישראל בא על עריות בן נח נידון בדיני בן נח ואנו אין לנו אלא נערה המאורסה בלבד,ונחשוב נמי נכנסה לחופה ולא נבעלה האי תנא תנא דבי מנשה הוא דאמר כל מיתה האמורה לבני נח אינו אלא חנק אידי ואידי חנק הוא,וסבר רבי מאיר כל ערוה שבית דין של ישראל ממיתין עליה בן נח מוזהר עליה והא תניא גר

57b. he b is executed for /b killing b him /b even though he acted in self-defense, and a descendant of Noah is also killed for this.,§ b Rabbi Ya’akov bar Aḥa found that it was written in a book of i Aggadot /i in the study hall of Rav: /b Contrary to the i halakha /i with regard to a Jew, b a descendant of Noah is executed on the basis of /b the verdict of even b one judge, and by /b the testimony of even b one witness, /b and b without /b being given b forewarning /b before committing the transgression. He can be judged or testified against only b by the mouth of a man and not by the mouth of a woman; but even a relative /b may judge his case or testify against him. The Sages b said in the name of Rabbi Yishmael /b that a descendant of Noah is executed b even for /b killing b fetuses. /b ,The Gemara asks: b From where are these matters /b derived? b Rav Yehuda says: /b They are derived from that b which the verse states: /b “And b your blood of your lives I will require; /b at the hand of every animal I will require it; and at the hand of man, even at the hand of every man’s brother, I will require the life of man” (Genesis 9:5). It is derived from the term “I will require,” which is stated in the singular, that a descendant of Noah is executed b on the basis /b of the verdict of b even one judge. /b ,It is derived from the phrase b “at the hand of every animal” /b that one is executed b even without forewarning, /b as an animal certainly cannot forewarn someone. It is derived from the phrase b “I will require it; and at the hand of man,” /b with “I” stated in the singular, that the sentence is issued b on the basis /b of the testimony of b even one witness. /b It is derived from the phrase b “at the hand of every man,” /b that the judgment and testimony must be at the hand of a man, b but not at the hand of a woman. /b It is derived from the term b “his brother” /b that the testimony of the witness is accepted b even /b if he is b a relative /b of the defendant.,It is stated in that book of i Aggadot /i that the Sages b said in the name of Rabbi Yishmael: /b A descendant of Noah is executed b even for /b killing b fetuses. /b The Gemara asks: b What is the reason /b for the opinion b of Rabbi Yishmael? /b The Gemara answers: It is derived from that b which is written: “One who sheds the blood of a person, by a person [ i ba’adam /i ] his blood shall be shed” /b (Genesis 9:6). The word i ba’adam /i literally means: In a person, and is interpreted homiletically: b What is a person that is in a person? You must say: This is a fetus that is in its mother’s womb. /b Accordingly, a descendant of Noah is liable for killing a fetus.,The Gemara comments: b And the first i tanna /i , /b who does not derive the i halakha /i concerning fetuses, b is the i tanna /i of the school of Menashe, who says /b that b all death /b penalties b stated with regard to the descendants of Noah are /b referring to b nothing other than strangulation. And /b he interprets this verse as follows: b Cast, /b i.e., redirect, b this /b term: b “In a person,” /b and explain it b with regard to the latter /b part b of the verse, and interpret it homiletically like this: “In a person, his blood shall be shed.” /b In b what /b manner b is a person’s blood shed while it is in /b the b person’s body, /b without external bleeding? b You must say /b that b this is strangulation. /b It is therefore derived that the execution of a descendant of Noah is by strangulation., b Rav Hamnuna raises an objection /b to the statement in the book of i Aggadot /i that a descendant of Noah can be judged or testified against only by a man and not by a woman: b And is a woman /b who is a descendant of Noah b not commanded /b to establish courts of judgment? b But isn’t it written /b with regard to Abraham, who at that point had the status of a descendant of Noah: b “For I have known him, to the end that he may command /b his sons and his household after him, that they may keep the way of the Lord, to do righteousness and justice” (Genesis 18:19). The word “household” is referring to the women, indicating that they are also commanded to execute justice., b He raises the objection and he resolves it: /b Abraham commanded b his sons to /b carry out b justice, /b whereas b his household, /b the women in his family, he commanded b to /b give b charity; /b the Hebrew word for righteousness [ i tzedek /i ] can also mean charity [ i tzedaka /i ]., b Rav Avya the Elder said to Rav Pappa: /b Why not b say /b that b a female descendant of Noah who killed /b someone b should not be executed; /b as b it is written: “At the hand of every man,” and not “at the hand of every woman”? /b Rav Pappa b said to him: This /b is what b Rav Yehuda says: /b It is derived from the phrase b “one who sheds the blood of a person” /b that one who murders is liable to be executed b in any case, /b whether that person is male or female.,Rav Avya asked further: Why not b say /b that b a female descendant of Noah who committed adultery should not be executed, as it is written: “Therefore a man shall leave /b his father and his mother, and shall cleave to his wife, and they shall be one flesh” (Genesis 2:24); a man, b but not a woman? /b Rav Pappa b said to him: This /b is what b Rav Yehuda says: /b At the end of the verse it states: b “And they shall be one flesh.” The verse then combines /b men and women, indicating that the same i halakha /i applies to both.,§ b The Sages taught /b in a i baraita /i with regard to the verse: “No one [ i ish ish /i ] shall approach any that is kin to him, to uncover their nakedness” (Leviticus 18:6): The verse could have stated: b One [ i ish /i ] /b shall not approach. b Why /b must b the verse state “no one”? /b It is b to include the gentiles, who are prohibited from /b engaging in b forbidden sexual relations, as Jews /b are.,The Gemara asks: b But is it derived from here? It is derived from there, /b from the verse that was already interpreted as teaching this i halakha /i : “And the Lord God commanded the man, b saying” /b (Genesis 2:16), b this /b alludes to b forbidden sexual relations /b (see 56b).,The Gemara answers: b There, /b the verse is referring b to their /b women, gentiles, b with whom relations are forbidden. And here /b it is referring b to our /b women, Jews, b with whom relations are forbidden. /b In other words, a gentile who engages in intercourse with a married Jewish woman is liable. b As it is taught in the latter clause /b of the i baraita /i : If a gentile b engages in intercourse with those Jewish /b women b with whom relations are forbidden, /b i.e., a married Jewish woman, b he is judged according to the i halakhot /i of the Jews. /b ,The Gemara asks: b With regard to what i halakha /i /b is this gentile judged according to the i halakhot /i of the Jews? b Rav Naḥman says /b that b Rabba bar Avuh says: /b The statement of the i baraita /i b is necessary only /b to teach these i halakhot /i : That he must be judged b by a Sanhedrin, and /b that he is punished only if two b witnesses /b testify concerning him, b and /b only if he was issued b a forewarning /b before his transgression.,The Gemara asks: Should the i halakha /i of a gentile who engaged in intercourse with a forbidden Jewish woman be b less /b stringent than that of a gentile who engaged in intercourse with a forbidden gentile woman, in which case these conditions do not apply?, b Rather, Rabbi Yoḥa says: /b The statement of the i baraita /i b is necessary only to /b teach the i halakha /i in the case of a gentile who engages in intercourse with b a betrothed young /b Jewish b woman, which /b does b not /b apply b to /b gentiles. By i halakha /i , only marriage applies to gentiles, not betrothal. Therefore, b we judge them according to our i halakha /i /b in that case.,The Gemara asks: b And /b with regard to gentiles who engage in intercourse with b a married /b Jewish b woman, do we judge them according to their i halakha /i ? But isn’t it taught /b in a i baraita /i : If a gentile b engages in intercourse with a betrothed young /b Jewish b woman, he is punished by stoning; /b if he engages in intercourse b with a married /b Jewish b woman he is punished by strangulation? /b The Gemara explains its question: b And if /b they are judged b according to their i halakha /i , /b he would b be /b executed by the b sword. /b , b Rav Naḥman bar Yitzḥak says: What /b is the meaning of the phrase: b A married woman, which /b the i tanna /i b teaches? /b It is referring to a case b where /b the woman b had entered the wedding canopy but had not /b yet b engaged in intercourse /b with her husband, in which case she is considered married according to the i halakhot /i that apply to Jews but not according to the i halakhot /i that apply to gentiles. b Since with regard to /b gentiles, marriage has b not /b yet taken effect, b we judge them according to our i halakhot /i . /b Therefore, a gentile who engages in intercourse with such a Jewish woman is executed by strangulation., b As Rabbi Ḥanina teaches: /b Gentiles can b have /b the status of a married woman b who has engaged in intercourse with her husband, /b i.e., such a woman is considered married according to their laws, but b they cannot have /b the status of a married woman b who has entered the wedding canopy but has not engaged in intercourse /b with her husband., b It is taught /b in a i baraita /i b in accordance with /b the opinion b of Rabbi Yoḥa: Any forbidden sexual relations for which a Jewish court administers capital punishment are prohibited to a descendant of Noah, /b and any forbidden sexual relations b for which a Jewish court does not administer capital punishment are not prohibited to a descendant of Noah; /b this is b the statement of Rabbi Meir. And the Rabbis say: There are many /b types of b forbidden sexual relations for which a Jewish court does not administer capital punishment and are /b nevertheless b prohibited to a descendant of Noah. /b ,If a gentile b engages in intercourse with those Jews with whom relations are forbidden, he is judged according to the i halakhot /i of the Jews. /b If he b engages in intercourse with those descendants of Noah with whom relations are forbidden, he is judged according to the i halakhot /i of the descendants of Noah. And we have only /b the case of b a betrothed young woman /b as a case where a gentile is judged according to the i halakhot /i of the Jews, in accordance with the opinion of Rabbi Yoḥa.,The Gemara suggests: b And let /b the i tanna /i b also count /b the case of a woman who b had entered the wedding canopy but had not /b yet b engaged in intercourse /b with her husband. The Gemara explains: b This i tanna /i is the i tanna /i of the school of Menashe, who says /b that b all death /b penalties b stated with regard to the descendants of Noah are /b referring to b nothing other than strangulation, /b and since the punishment in Jewish i halakha /i for engaging in intercourse with a married woman is also strangulation, both b this /b punishment b and that /b punishment are b strangulation; /b there is no difference between the i halakha /i for Jews and the i halakha /i for gentiles in such a case.,With regard to the opinion of Rabbi Meir stated in the first clause of the i baraita /i , the Gemara asks: b And does Rabbi Meir hold /b that b any forbidden sexual relations for which a Jewish court administers capital punishment is prohibited to a descendant of Noah? But isn’t it taught /b in a i baraita /i : With regard to b a convert /b

177. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 146

5a. מה חג המצות טעון לינה אף חג הסוכות טעון לינה,והתם מנלן דכתיב (דברים טז, ז) ופנית בבקר והלכת לאהליך,ות"ק ורבי שמעון (בן אלעזר) תשלומין לעצרת מנא להו,נפקא להו מדתני רבה בר שמואל דתני רבה בר שמואל אמרה תורה מנה ימים וקדש חדש מנה ימים וקדש עצרת מה חדש למנויו אף עצרת למנויו,אימא עצרת חד יומא אמר רבא אטו עצרת יומי מנינן שבועי לא מנינן והאמר מר מצוה למימני יומי ומצוה למימני שבועי ועוד חג שבועות כתיב,ופסח בר מיקרב ברגלים הוא פסח זימנא קביעא ליה אי אקרביה אקרביה ואי לא אקרביה אידחי ליה,אמר רב חסדא פסח כדי נסבה,רב ששת אמר מאי פסח שלמי פסח,אי הכי היינו שלמים תנא שלמים הבאין מחמת פסח ותנא שלמים הבאין מחמת עצמן סלקא דעתך אמינא הואיל ומחמת פסח קאתו

5a. b Just as the festival of Passover requires remaining /b overnight in Jerusalem, and only on the following day may one return home, b so too, the festival of i Sukkot /i requires remaining overnight /b in Jerusalem before returning home.,The Gemara asks: b And there, /b with regard to Passover, b from where do we /b derive this i halakha /i ? The Gemara explains: b As it is written /b about the Paschal offering: “And you shall roast and eat it in the place which the Lord your God shall choose; b and you shall turn in the morning, and go to your tents” /b (Deuteronomy 16:7).,The Gemara asks: b And the first i tanna /i /b of the i baraita /i b and Rabbi Shimon, /b who learn from the verse: “On the festival of Passover, and on the festival of i Shavuot /i , and on the festival of i Sukkot /i ” (Deuteronomy 16:16), that one transgresses the prohibition against delaying only after three Festivals have passed, b from where do they /b derive the i halakha /i that b the i Shavuot /i /b offering b has redress /b for seven days?,The Gemara answers: b They derive it from /b that b which Rabba bar Shmuel taught, as Rabba bar Shmuel taught: The Torah states to count /b the b days, /b as it is stated: “A month of days” (Numbers 11:20), b and /b then b sanctify /b a new b month /b with offerings. b And /b the Torah also said to b count /b the b days /b from Passover, as it is stated: “You shall count fifty days” (Leviticus 23:16), b and /b then b sanctify /b the festival of b i Shavuot /i /b with offerings. b Just as the /b new b month is /b sanctified b for /b the unit of time b by which it is counted, /b i.e., for one day, b so too, i Shavuot /i is /b sanctified b for /b the unit of time b by which it is counted, /b i.e., for one full week, as it is stated: “Seven complete weeks shall there be” (Leviticus 23:15).,The Gemara asks: But if so, b say /b that the b i Shavuot /i /b offering may be redressed for only b one day, /b as i Shavuot /i is determined by a count of fifty days from Passover. How, then, is it known that the i Shavuot /i offering has seven days for redress? b Rava said: Is that to say /b that b we count /b only b days until i Shavuot /i , /b but b we do not /b also b count weeks? But didn’t the Master say: /b It is b a mitzva to count /b fifty b days, and /b it is also b a mitzva to count /b seven b weeks, /b which teaches that the Festival peace-offering brought on b i Shavuot /i /b may be sacrificed for an entire week. b And further, it is written /b in the verse: b “The festival of weeks [ i Shavuot /i ],” /b which teaches that it is a Festival that is established through a count of weeks.,§ It was taught in the i baraita /i that one becomes liable for transgressing the prohibition against delaying if he delays bringing the Paschal lamb. The Gemara expresses its astonishment about this ruling: b But is the Paschal lamb fit to be sacrificed on the /b other b Festivals? The Paschal lamb has a fixed time /b to be brought, on the fourteenth of Nisan; b if one sacrificed it /b then, b he has sacrificed it, but if he did not sacrifice it /b then, b it is excluded /b forever from any use., b Rav Ḥisda said: The Paschal lamb is cited /b here b for no reason [ i kedi /i ]; /b that is to say, the prohibition against delaying is not relevant to the Paschal lamb, and the latter was mentioned in the i baraita /i only because firstborn offerings, animal tithes, and the Paschal lamb are often grouped together., b Rav Sheshet said /b a different explanation: b What is /b meant here by b a Paschal lamb? /b It is b the peace-offering /b that is brought b in place of a Paschal lamb. /b If a lamb that had been set aside to be sacrificed as a Paschal offering was lost, and its owner took another lamb and sacrificed that as his Paschal lamb, and afterward the first animal was found, it must now be brought as a peace-offering. This offering is subject to all the i halakhot /i of the prohibition against delaying.,The Gemara asks: b If so, this is /b the same as the b peace-offerings /b listed earlier, and it is still redundant. The Gemara answers: The i baraita /i b taught /b the i halakha /i with regard to b peace-offerings brought in place of a Paschal lamb, and it /b also b taught /b the i halakha /i with regard to b peace-offerings brought independently. /b The reason for this repetition is that b it might enter your mind to say: Since /b the peace-offerings b are brought in place of a Paschal lamb, /b

178. Athanasius, Against The Pagans, 1.27, 3.36 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 188

179. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •prophets, prophecy Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 146

65a. b And this is as we learned /b in a mishna ( i Shekalim /i 13b): b Petaḥya /b was responsible b for the nests /b of birds, i.e., the doves or pigeons brought by a i zav /i , a i zava /i , a woman after childbirth, and a leper. These individuals would place the appropriate sum of money into the horn designated for this purpose, and each day Petaḥya oversaw the purchase of birds from that money and their sacrifice in the proper manner. b This /b Sage b is Mordekhai; /b and b why was he called Petaḥya, /b which resembles the word for opening [ i petaḥ /i ]? The reason is b that he would open, /b i.e., elucidate, difficult b topics and interpret them /b to the people, b and /b because b he knew /b all b seventy languages /b known in that region at the time.,The Gemara asks: What was unique about Petaḥya? b All /b of the members of the b Sanhedrin also know /b all b seventy languages. As Rabbi Yoḥa says: /b They b place on the /b Great b Sanhedrin only /b men b of wisdom, and of /b pleasant b appearance, and of /b high b stature, and of /b suitable b age /b so that they will be respected. b And /b they must also be b masters of sorcery, /b i.e., they know the nature of sorcery, so that they can judge sorcerers, b and /b they must b know /b all b seventy languages /b in order b that the Sanhedrin will not /b need to b hear /b testimony b from the mouth of a translator /b in a case where a witness speaks a different language.,The Gemara answers: b Rather, /b Petaḥya was unique b as /b he not only knew all seventy languages, but also had the ability to b combine /b various b languages and interpret /b them. b This is /b the meaning of that b which is written with regard to Mordekhai: “Bilshan” /b (Nehemiah 7:7). Bilshan is interpreted as another name for Mordekhai, as he would combine [ i balil /i ] languages [ i lashon /i ]., strong MISHNA: /strong b How would they perform /b the rite of the harvest of the i omer /i ? b Emissaries of the court /b would b emerge on the eve of the festival /b of Passover b and fashion /b the stalks of barley into b sheaves while /b the stalks were still b attached to the ground, so that it would be convenient to reap /b them. The residents of b all the towns adjacent to /b the site of the harvest b would assemble there, so that it would be harvested with great fanfare. /b , b Once it grew dark, /b the court emissary b says to /b those assembled: b Did the sun set? /b The assembly b says /b in response: b Yes. /b The emissary repeats: b Did the sun set? /b They again b say: Yes. /b The court emissary next says to those assembled: Shall I reap the sheaves with b this sickle? /b The assembly b says /b in response: b Yes. /b The emissary repeats: With b this sickle? /b The assembly b says: Yes. /b The court emissary then says to those assembled: Shall I place the gathered sheaves in b this basket? /b The assembly b says /b in response: b Yes. /b The emissary repeats: In b this basket? /b The assembly b says: Yes. /b ,If the sixteenth of Nisan occurs b on Shabbat, /b the court emissary b says to /b the assembled: Shall I cut the sheaves on b this Shabbat? /b The assembly b says /b in response: b Yes. /b The emissary repeats: On b this Shabbat? /b The assembly b says: Yes. /b The court emissary says to those assembled: b Shall I cut /b the sheaves? b And they say to him /b in response: b Cut. /b The emissary repeats: b Shall I cut /b the sheaves? b And they say /b to him: b Cut. /b ,The emissary asks b three times with regard to each and every matter, and /b the assembly b says to him: Yes, yes, yes. /b The mishna asks: b Why do I /b need those involved to publicize each stage of the rite b to that extent? /b The mishna answers: It is b due to the Boethusians, as they /b deny the validity of the Oral Law and b would say: There is no harvest of the i omer /i at the conclusion of the /b first b Festival /b day of Passover unless it occurs at the conclusion of Shabbat. The publicity was to underscore that the sixteenth of Nisan was the proper time for the i omer /i harvest., strong GEMARA: /strong b The Sages taught /b in a i baraita /i : b These are the days on which fasting is prohibited, and on some of them eulogizing is prohibited /b as well: b From the New Moon of Nisan until the eighth of /b the month, the proper sacrifice of b the daily offering was established, /b and therefore it was decreed b not to eulogize /b on these dates. b And /b furthermore, b from the eighth of /b Nisan b until the end of the festival /b of Passover, the correct date for the b festival of i Shavuot /i was restored, /b and it was similarly decreed b not to eulogize /b during this period.,The Gemara discusses the i baraita /i : b From the New Moon of Nisan until the eighth of /b the month the proper sacrifice of b the daily offering was established, /b and therefore it was decreed b not to eulogize /b on these dates. The Gemara explains b that the Sadducees would say: An individual may donate and bring /b the b daily offering, /b in opposition to the accepted tradition that the daily offering must be brought from communal funds. b What /b verse did the Sadducees b expound? “The one lamb shall you offer [ i ta’aseh /i ] in the morning, and the other lamb shall you offer in the afternoon” /b (Numbers 28:4). Since the verse is in the singular form, the Sadducees maintained that even an individual may donate the daily offering.,The Gemara asks: b What /b did the Sages b reply /b to refute the argument of the Sadducees? They cited the verse: “Command the children of Israel, and say to them: b My food that is presented to Me for offerings made by fire, /b of a pleasing aroma unto Me, b you shall observe [ i tishmeru /i ] /b to offer to Me in its due season” (Numbers 28:2). The term: “You shall observe” is in the plural form, which indicates that b all of the /b daily offerings b should come from collection of the /b Temple treasury b chamber. /b Since during that period, between the New Moon of Nisan and the eighth of Nisan, the Sages overruled the Sadducees, it was established as a period of rejoicing, and it was prohibited to eulogize on those dates.,The Gemara discusses the next period listed in the i baraita /i : b From the eighth of /b Nisan b until the end of the festival /b of Passover, the correct date for the b festival of i Shavuot /i was restored, /b and it was similarly decreed b not to eulogize /b during this period. b As the Boethusians would say /b that the festival of b i Shavuot /i /b always occurs b after Shabbat, /b on a Sunday. Their reasoning was that the verse states, with regard to the i omer /i offering and the festival of i Shavuot /i that follows seven weeks later: “And you shall count for you from the morrow after the day of rest [ i hashabbat /i ], from the day that you brought the sheaf [ i omer /i ] of the waving; seven weeks shall there be complete” (Leviticus 23:15). Disregarding the oral tradition, the Boethusians interpreted the phrase “from the morrow after the day of rest [ i hashabbat /i ]” literally, as referring to Shabbat, not the Festival day.,At the time, b Rabban Yoḥa ben Zakkai joined /b the discussion with the Boethusians b and said to them: Fools! From where /b have b you /b derived this? b And there was no man who answered him, except for one elderly man who was prattling [ i mefatpet /i ] at him, and he said: Moses, our teacher, was a lover of the Jewish people and he knew that i Shavuot /i is /b only b one day. /b Therefore, b he arose and established it after Shabbat, in order that the Jewish people would enjoy themselves for two days. /b Rabban Yoḥa ben Zakkai b recited this verse /b in response b to /b that old man: b “It is eleven days’ journey from Horeb to Kadesh Barnea by the way of Mount Seir” /b (Deuteronomy 1:2).

180. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 244

57a. הא דמסרג הא דלא מסרג הרואה הונא בחלום נס נעשה לו חנינא חנניא יוחנן נסי נסים נעשו לו הרואה הספד בחלום מן השמים חסו עליו ופדאוהו והני מילי בכתבא,העונה יהא שמיה רבא מברך מובטח לו שהוא בן העולם הבא הקורא ק"ש ראוי שתשרה עליו שכינה אלא שאין דורו זכאי לכך,המניח תפילין בחלום יצפה לגדולה שנאמר (דברים כח, י) וראו כל עמי הארץ כי שם י"י נקרא עליך וגו' ותניא רבי אליעזר הגדול אומר אלו תפילין שבראש המתפלל בחלום סימן יפה לו וה"מ דלא סיים,הבא על אמו בחלום יצפה לבינה שנאמר (משלי ב, ג) כי אם לבינה תקרא הבא על נערה מאורסה יצפה לתורה שנאמר (דברים לג, ד) תורה צוה לנו משה מורשה קהלת יעקב אל תקרי מורשה אלא מאורשה הבא על אחותו בחלום יצפה לחכמה שנאמר (משלי ז, ד) אמור לחכמה אחותי את הבא על אשת איש בחלום מובטח לו שהוא בן העולם הבא וה"מ דלא ידע לה ולא הרהר בה מאורתא,א"ר חייא בר אבא הרואה חטים בחלום ראה שלום שנאמר (תהלים קמז, יד) השם גבולך שלום חלב חטים ישביעך הרואה שעורים בחלום סרו עונותיו שנאמר (ישעיהו ו, ז) וסר עונך וחטאתך תכופר אמר רבי זירא אנא לא סלקי מבבל לא"י עד דחזאי שערי בחלמא,הרואה גפן טעונה בחלום אין אשתו מפלת נפלים שנאמר (תהלים קכח, ג) אשתך כגפן פוריה שורקה יצפה למשיח שנאמר (בראשית מט, יא) אוסרי לגפן עירה ולשורקה בני אתונו,הרואה תאנה בחלום תורתו משתמרת בקרבו שנאמר (משלי כז, יח) נוצר תאנה יאכל פריה הרואה רמונים בחלום זוטרי פרי עסקיה כרמונא רברבי רבי עסקיה כרמונא פלגי אם ת"ח הוא יצפה לתורה שנאמר (שיר השירים ח, ב) אשקך מיין הרקח מעסיס רמני ואם ע"ה הוא יצפה למצות שנאמר (שיר השירים ד, ג) כפלח הרמון רקתך מאי רקתך אפילו ריקנין שבך מלאים מצות כרמון,הרואה זיתים בחלום זוטרי פרי ורבי וקאי עסקיה כזיתים וה"מ פרי אבל אילני הויין ליה בנים מרובין שנאמר (תהלים קכח, ג) בניך כשתילי זיתים וגו' איכא דאמרי הרואה זית בחלום שם טוב יוצא לו שנאמר (ירמיהו יא, טז) זית רענן יפה פרי תואר קרא י"י שמך הרואה שמן זית בחלום יצפה למאור תורה שנאמר (שמות כז, כ) ויקחו אליך שמן זית זך הרואה תמרים בחלום תמו עונותיו שנאמר (איכה ד, כב) תם עונך בת ציון,אמר רב יוסף הרואה עז בחלום שנה מתברכת לו עזים שנים מתברכות לו שנאמר (משלי כז, כז) ודי חלב עזים ללחמך הרואה הדס בחלום נכסיו מצליחין לו ואם אין לו נכסים ירושה נופלת לו ממקום אחר אמר עולא ואמרי לה במתניתא תנא והוא דחזא בכנייהו הרואה אתרוג בחלום הדור הוא לפני קונו שנאמר (ויקרא כג, מ) פרי עץ הדר כפות תמרים הרואה לולב בחלום אין לו אלא לב אחד לאביו שבשמים,הרואה אווז בחלום יצפה לחכמה שנאמר (משלי א, כ) חכמות בחוץ תרונה והבא עליה הוי ראש ישיבה אמר רב אשי אני ראיתיה ובאתי עליה וסלקית לגדולה,הרואה תרנגול בחלום יצפה לבן זכר תרנגולים יצפה לבנים זכרים תרנגולת יצפה לתרביצה נאה וגילה הרואה ביצים בחלום תלויה בקשתו נשתברו נעשית בקשתו וכן אגוזים וכן קשואים וכן כל כלי זכוכית וכן כל הנשברים כאלו,הנכנס לכרך נעשו לו חפציו שנאמר (תהלים קז, ל) וינחם אל מחוז חפצם המגלח ראשו בחלום סימן יפה לו ראשו וזקנו לו ולכל משפחתו,היושב בעריבה קטנה שם טוב יוצא לו בעריבה גדולה לו ולכל משפחתו וה"מ דמדליה דלויי,הנפנה בחלום סימן יפה לו שנאמר (ישעיהו נא, יד) מהר צועה להפתח וה"מ דלא קנח,העולה לגג בחלום עולה לגדולה ירד יורד מגדולתו אביי ורבא דאמרי תרווייהו כיון שעלה עלה הקורע בגדיו בחלום קורעים לו גזר דינו העומד ערום בחלום בבבל עומד בלא חטא בארץ ישראל ערום בלא מצות הנתפש לסרדיוט שמירה נעשית לו נתנוהו בקולר הוסיפו לו שמירה על שמירתו וה"מ בקולר אבל חבלא בעלמא לא,הנכנס לאגם בחלום נעשה ראש ישיבה ליער נעשה ראש לבני כלה,רב פפא ורב הונא בריה דרב יהושע חזו חלמא רב פפא דעייל לאגמא נעשה ראש ישיבה רב הונא בריה דרב יהושע דעייל ליער נעשה ראש לבני כלה איכא דאמרי תרווייהו לאגמא עיילי אלא רב פפא דתלי טבלא נעשה ראש ישיבה רב הונא בריה דרב יהושע דלא תלי טבלא נעשה ראש לבני כלה אמר רב אשי אנא עיילית לאגמא ותלאי טבלא ונבחי בה נבוחי,תני תנא קמיה דר"נ בר יצחק המקיז דם בחלום עונותיו מחולין לו,והתניא עונותיו סדורין לו מאי סדורין סדורין לימחל,תני תנא קמיה דרב ששת הרואה נחש בחלום פרנסתו מזומנת לו נשכו נכפלה לו הרגו אבדה פרנסתו אמר ליה רב ששת כל שכן שנכפלה פרנסתו ולא היא רב ששת הוא דחזא חויא בחלמיה וקטליה,תני תנא קמיה דרבי יוחנן כל מיני משקין יפין לחלום חוץ מן היין יש שותהו וטוב לו ויש שותהו ורע לו יש שותהו וטוב לו שנאמר (תהלים קד, טו) ויין ישמח לבב אנוש ויש שותהו ורע לו שנאמר (משלי לא, ו) תנו שכר לאובד ויין למרי נפש,אמר ליה רבי יוחנן לתנא תני תלמיד חכם לעולם טוב לו שנאמר (משלי ט, ה) לכו לחמו בלחמי ושתו ביין מסכתי

57a. b This /b opinion, that seeing an elephant is a good omen, refers to a case where one saw b it saddled, while this /b opinion, that it is a bad omen, refers to a case where the elephant b is not saddled. One who sees /b a man named b Huna in a dream, /b it is a sign that b a miracle will be performed for him, /b because the letter i nun /i in the name Huna represents the word i nes /i , miracle. One who sees a man named b Ḥanina, Ḥaya, or Yoḥa, /b it is a sign that b many miracles will be performed for him, /b since the letter i nun /i appears twice in those names. One who sees b a eulogy in a dream, /b it is a sign that b the heavens had mercy upon him, and spared him /b from a divine death sentence and there will be no need to eulogize him in reality. The Gemara restricts this statement and says that b this only applies /b if he saw the eulogy b written /b and not yet delivered., b One who answers /b in a dream: b May His great name be blessed /b from i kaddish /i b is assured that he is one /b who has a place in b the World-to-Come. One /b who sees himself b reciting i Shema /i /b in a dream b is worthy of having the Divine Presence rest upon him, but his generation is unworthy, /b and, therefore, the Divine Presence does not actually rest upon him., b One who /b sees himself b don phylacteries in a dream should anticipate greatness, as it is stated: “And all the peoples of the earth shall see that the name of the Lord is called upon you; /b and they shall be afraid of you” (Deuteronomy 28:10). b And it was taught /b in a i baraita /i that b Rabbi Eliezer the Great says: That the Name of the Lord is called upon you, refers to phylacteries of the head, /b as they represent God’s name upon man. b One who /b sees himself b pray in a dream, /b it is b an auspicious omen. /b However, the Gemara adds a caveat and says: b This only applies /b in a case where he saw in the dream that he b had not /b yet b finished /b his prayer and is therefore still close to God. If, in the dream, he had already finished his prayer, it is not an omen., b One who /b sees that b he had relations with his mother [ i em /i ] in a dream, he should anticipate /b attaining b understanding, as it is stated: “Yea if [ i im /i ] you call for understanding” /b (Proverbs 2:3), and in this homiletic interpretation i im /i is considered to be the equivalent of i em /i . b One who /b sees that he b had relations with a betrothed young woman /b in a dream, b he should anticipate Torah, as it is stated: “Moses commanded us Torah, an inheritance [ i morasha /i ] of the congregation of Jacob” /b (Deuteronomy 33:4). b Do not read /b it as b i morasha /i ; rather, /b read it as b i me’orasa /i , betrothed. One who /b sees that he b had relations with his sister in a dream, should anticipate wisdom, as it is stated: “Say unto wisdom: You are my sister” /b (Proverbs 7:4). b One who /b sees that b he had relations with a married woman in a dream is assured that he is one /b who has a place in b the World-to-Come. /b He receives his place as well as that of another person in the Garden of Eden, as the married woman represents a portion belonging to someone else. However, the Gemara adds a caveat and says: b This only applies /b in a case where b he did not know her and was not thinking about her that evening; /b rather, he saw an unidentified woman in his dream by chance., b Rabbi Ḥiyya bar Abba said: One who sees wheat in a dream has seen peace, as it is stated: “He makes your borders peace; He gives you in plenty the fat of wheat” /b (Psalms 147:14). And b one who sees barley [ i se’orim /i ] in a dream /b has received a sign that b his iniquities are taken away, as it is stated: “And your iniquity is taken away [ i vesar avonekh /i ], and your sin expiated” /b (Isaiah 6:7); i se’orim /i is an acronym for i sar avon /i . b Rabbi Zeira said: I did not ascend from Babylonia to Eretz Yisrael until I saw barley in my dream. /b , b One who sees a vine laden /b with grapes b in a dream, /b it is an omen that b his wife will not miscarry, as it is stated: “Your wife shall be as a fruitful vine, /b in the innermost parts of your house” (Psalms 128:3). One who sees b a /b planted b vine branch /b in a dream b should anticipate the Messiah, as it is stated: “Binding his foal unto the vine and his donkey’s colt unto the vine branch” /b (Genesis 49:11)., b One who sees a fig tree in a dream, /b it is a sign that b his Torah is preserved within him, as it is stated: “One who keeps the fig tree shall eat the fruit thereof” /b (Proverbs 27:18). b One who sees pomegranates in a dream, /b if they were b small, his business will flourish like the seeds of /b the b pomegranate, /b which are numerous; and if they were b large, his business will increase like a pomegranate. /b One who saw b slices of pomegranates /b in his dream, b if he is a Torah scholar, he should anticipate Torah, as it is stated: “I would cause you to drink of spiced wine, of the juice of my pomegranate” /b (Song of Songs 8:2), which is traditionally understood as an allusion to Torah. b And if /b the dreamer b is an ignoramus, he should anticipate mitzvot, /b as it is stated: b “Your temples are like a split pomegranate” /b (Song of Songs 4:3). As the Gemara previously interpreted homiletically: b What is /b the meaning of the word b “Your temples [ i rakatekh /i ]”? Even the most ignorant [ i reikanin /i ] among you, /b Israel, b are full of mitzvot like a pomegranate. /b , b One who sees olives in a dream, /b and they were b small, /b it is a sign that b his business will flourish, increase and be durable like olives. /b However, the Gemara adds a caveat, saying that b this applies only /b when he sees the b fruit /b of an olive tree; b but, /b one who sees olive b trees, /b it is a sign that b he will have many children, as it is stated: “Your children like olive plants, /b round about your table” (Psalms 128:3). b Some say that one who sees an olive tree in a dream, /b it is a sign that b a good reputation will spread for him, as it is stated: /b “The Lord called your name b a leafy olive tree, fair with goodly fruit” /b (Jeremiah 11:16). b One who sees olive oil in a dream should anticipate the light of Torah, as it is stated: “That they bring unto you pure olive oil /b beaten for the light” (Exodus 27:20). b One who sees palm trees [ i temarim /i ] in a dream /b has seen a sign that b his transgressions have ceased, as it is stated: “Your iniquity is finished, O daughter of Zion” /b (Lamentations 4:22), as the Gemara likens i temara /i , date, to i tam ra /i , evil has ceased., b Rav Yosef says: One who sees a goat in a dream, /b it is a sign that b his year will be blessed; /b one who sees b goats, his years will be blessed, as it is stated: “And there will be goats’ milk enough for your food, /b for the food of your household; and sustece for your maidens” (Proverbs 27:27). b One who sees myrtle in a dream, /b it is a sign that b his property will be successful. And if he does not /b own b property, /b it is a sign that b he will receive an inheritance. Ulla said, and some say it was taught in a i baraita /i : This /b applies exclusively to a case b where he saw /b them b on their stem. One who sees a citron [ i etrog /i ] in a dream /b has seen a sign that b he is honored [ i hadur /i ] before his Creator, as it is stated /b with regard to the citron: b “The fruit of goodly trees [ i hadar /i ], branches of palm trees” /b (Leviticus 23:40). b One who sees a palm branch [ i lulav /i ] in a dream, /b it is a sign that b he has but one heart for his Father in heaven. /b i Lulav /i is interpreted homiletically as i lo lev /i , he has a heart., b One who sees a goose in a dream should anticipate wisdom, as it is stated: “Wisdoms cry aloud in the streets, /b she utters her voice in the broad places” (Proverbs 1:20); geese tend to sound their voices. One who dreams that b he has relations with /b the goose b will become head of the yeshiva. Rav Ashi said: I saw /b a goose and b had relations with it /b in my dream b and I ascended to greatness /b and became head of the yeshiva., b One who sees a rooster in a dream /b should anticipate b a male child. /b One who sees multiple b roosters should expect male children. /b One who sees b a hen [ i tarnegolet /i ] should anticipate a beautiful garden and /b reason to b rejoice [ i tarbitza na’a vegila /i ], /b as i tarnegolet /i is interpreted as an acronym for i tarbitza na’a vegila /i . b One who sees eggs in a dream, /b it is a sign that b his request is pending, /b as egg in Aramaic is i beya /i , which is similar to the term for request. If one saw that the eggs b broke, /b it is a sign that b his request /b has already been b granted, /b as that which was hidden inside the shell was revealed. b The same is true of nuts, and the same is true of cucumbers, and the same is true of all glass vessels, and the same is true of anything similarly fragile /b that broke in his dream, it is a sign that his request was granted., b One /b who dreams that b he entered a city, /b it is a sign that b his desires will be fulfilled, as it is stated: “And He led them unto their desired haven” /b (Psalms 107:30). b One who shaves his head in a dream, it is a good omen for him, /b as the removal of undesired hairs is a sign of renewal and greatness. If he b shaved his head and his beard /b in a dream, it is a good omen b for him and his entire family. /b , b One who sits in a small boat /b in a dream, it is a sign that b a good reputation will spread for him. /b If he sees himself sitting b in a large boat /b in a dream, b a good reputation will spread for him and his entire family. /b The Gemara notes that b this only applies /b where b the boat was floating high /b on the waves., b One who defecates /b in a dream, b it is a good omen for him, as it is stated: “He that is bent down shall speedily be loosed; /b and he shall not go down dying into the pit, neither shall his bread fail” (Isaiah 51:14). The Gemara notes that b this only applies /b where b he does not wipe /b and get his hands dirty., b One who climbs up to the roof in a dream, /b it is a sign that b he will ascend to greatness. /b If, after he climbed up, b he climbed /b back b down, /b it is a sign that he b will descend from /b the b greatness he /b achieved. b Abaye and Rava both said: Once one ascended /b to the roof in his dream, b he ascended, /b and even if he dreams that he descended, it remains a good omen for him. b One who rips his clothing in a dream, /b it is a sign that they b rip up his sentence. One who stands naked in Babylonia in a dream, /b it is a sign that b he stands free of transgression. /b Although living outside Israel is itself a transgression, his nakedness symbolizes that he has been absolved of that sin. If one dreamed that he stood naked b in Eretz Yisrael, /b it is a sign that he is b naked without mitzvot. One /b who dreams that b he was apprehended /b and guarded b by a soldier [ i sardeyot /i ], /b it is a sign that b protection was provided him /b by heaven. If he sees that b he is wearing a neck chain [ i kolar /i ], /b it is a sign that b they have increased his level of protection. /b However, the Gemara notes that b this only applies /b to a case where his neck was placed b in a neck chain; if /b his neck was b simply /b placed in b a noose, it does not /b indicate heavenly protection., b One who enters a marsh in a dream, /b it is a sign that b he will become head of a yeshiva, /b as he appears to be standing alone with all the bulrushes, large and small, surrounding him like the head of a yeshiva, around whom all the students gather. One who dreams that he entered b a forest /b and sees only large trees around him, it is a sign that he b will be made head of /b only b the advanced students [ i kalla /i ], /b where he will explain the lessons only to the outstanding students in the yeshiva, each of whom is himself a great tree, set apart from the others.,The Gemara relates: b Rav Pappa and Rav Huna, son of Rav Yehoshua, /b each b saw a dream: Rav Pappa, /b who saw b that he entered a marsh /b in his dream, b was appointed head of a yeshiva. Rav Huna, son of Rav Yehoshua, /b who saw b that he entered a forest /b in his dream, b was appointed head of the advanced students. Some say that both of them /b dreamed that b they entered a marsh, /b but b Rav Pappa, /b who dreamed b that a drum hung /b from his neck, b was appointed head of the yeshiva, /b as banging a drum symbolizes the head of a yeshiva who sounds his voice in public. b Rav Huna, son of Rav Yehoshua, /b who b did not /b dream b that a drum hung around /b his neck, b was /b only b appointed head of the advanced students. Rav Ashi said: I /b dreamed that b I entered a marsh and hung a drum and beat it, /b and Rav Ashi became head of the yeshiva.,The b i tanna /i /b who recited i mishnayot /i b before Rav Naḥman bar Yitzḥak taught: One who lets blood in a dream, /b it is a sign that b his transgressions have been forgiven, /b because red, the color of blood, is a metaphor for sin: “Though your sins be as scarlet…though they be red like crimson” (Isaiah 1:18). Consequently, bloodletting can symbolize transgressions leaving him.,The Gemara asks: b Was it not taught /b in a i baraita /i : One who sees that he is letting-blood in a dream, it is a sign that b his transgressions are enumerated before him? /b The Gemara answers: b What /b is meant by b enumerated? /b This means that they are b enumerated to be forgiven. /b ,The b i tanna /i /b who recited i mishnayot /i b before Rav Sheshet taught: One who sees a snake in a dream, /b it is a sign that b his livelihood is accessible to him /b just as dust is readily accessible to a snake. If one saw that the snake b bit him /b in his dream, it is a sign that his livelihood b will double. /b If b he killed /b the snake, it is a sign that b he will lose his livelihood. Rav Sheshet said to /b the i tanna /i : On the contrary, if one dreamed that he killed the snake it is a sign that b all the more so his livelihood will double. /b The Gemara remarks: b But that is not so. Rav Sheshet saw a snake in his dream and killed it, /b so he sought to interpret his dream positively.,The b i tanna /i /b who recited i mishnayot /i b before Rabbi Yoḥa taught: One who sees any kind of drink in a dream it is /b a b good /b omen, b except for wine, /b as b there is /b one b who drinks it /b in a dream b and it is /b a b good /b omen b for him, and there is /b one b who drinks it /b in a dream b and it is /b a b bad /b omen b for him. /b The Gemara elaborates: b There is /b one b who drinks /b wine b and it is /b a b good /b omen b for him, as it is stated: “And wine that makes glad the heart of man” /b (Psalms 104:15), b and there is /b one b who drinks it /b in a dream b and it is /b a b bad /b omen b for him, as it is stated: “Give strong drink unto him that is ready to perish and wine unto the bitter in soul” /b (Proverbs 31:6)., b Rabbi Yoḥa said to the i tanna: /i /b You should b teach /b that for b a Torah scholar, /b a dream of wine is b always /b a b good /b omen, b as it is stated: “Come, eat of my bread and drink of the wine which I have mingled” /b (Proverbs 9:5).

181. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •prophets and prophecy Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 130

182. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 51

183. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •prophets and prophecy Found in books: Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 246

58b. איפכא מסתברא אמר ליה איסמיה,אמר ליה לא הכי קאמר קדשים שחייב באחריותן חייב דאיתרבו מבה' וכחש ושאינו חייב באחריותן פטור דאמעיט מבעמיתו וכחש:,רבי יהודה אומר אף המוכר ספר תורה מרגלית ובהמה אין להם אונאה: תניא רבי יהודה אומר אף המוכר ספר תורה אין לה אונאה לפי שאין קץ לדמיה בהמה ומרגלית אין להם אונאה מפני שאדם רוצה לזווגן,אמרו לו והלא הכל אדם רוצה לזווגן ורבי יהודה הני חשיבי ליה והני לא חשיבי ליה ועד כמה אמר אמימר עד כדי דמיהם,תניא ר' יהודה בן בתירא אומר אף המוכר סוס וסייף וחטיטום במלחמה אין להם אונאה מפני שיש בהן חיי נפש:, big strongמתני׳ /strong /big כשם שאונאה במקח וממכר כך אונאה בדברים לא יאמר לו בכמה חפץ זה והוא אינו רוצה ליקח אם היה בעל תשובה לא יאמר לו זכור מעשיך הראשונים אם הוא בן גרים לא יאמר לו זכור מעשה אבותיך שנאמר (שמות כב, כ) וגר לא תונה ולא תלחצנו:, big strongגמ׳ /strong /big ת"ר (ויקרא כה, יז) לא תונו איש את עמיתו באונאת דברים הכתוב מדבר אתה אומר באונאת דברים או אינו אלא באונאת ממון כשהוא אומר (ויקרא כה, יד) וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך הרי אונאת ממון אמור הא מה אני מקיים (ויקרא כה, יז) לא תונו איש את עמיתו באונאת דברים,הא כיצד אם היה בעל תשובה אל יאמר לו זכור מעשיך הראשונים אם היה בן גרים אל יאמר לו זכור מעשה אבותיך אם היה גר ובא ללמוד תורה אל יאמר לו פה שאכל נבילות וטריפות שקצים ורמשים בא ללמוד תורה שנאמרה מפי הגבורה,אם היו יסורין באין עליו אם היו חלאים באין עליו או שהיה מקבר את בניו אל יאמר לו כדרך שאמרו לו חביריו לאיוב (איוב ד, ו) הלא יראתך כסלתך תקותך ותום דרכיך זכר נא מי הוא נקי אבד,אם היו חמרים מבקשין תבואה ממנו לא יאמר להם לכו אצל פלוני שהוא מוכר תבואה ויודע בו שלא מכר מעולם ר"י אומר אף לא יתלה עיניו על המקח בשעה שאין לו דמים שהרי הדבר מסור ללב וכל דבר המסור ללב נאמר בו ויראת מאלהיך,א"ר יוחנן משום ר"ש בן יוחאי גדול אונאת דברים מאונאת ממון שזה נאמר בו (ויקרא כה, יז) ויראת מאלהיך וזה לא נאמר בו ויראת מאלהיך ור' אלעזר אומר זה בגופו וזה בממונו רבי שמואל בר נחמני אמר זה ניתן להישבון וזה לא ניתן להישבון,תני תנא קמיה דרב נחמן בר יצחק כל המלבין פני חבירו ברבים כאילו שופך דמים א"ל שפיר קא אמרת דחזינא ליה דאזיל סומקא ואתי חוורא אמר ליה אביי לרב דימי במערבא במאי זהירי א"ל באחוורי אפי דאמר רבי חנינא הכל יורדין לגיהנם חוץ משלשה,הכל ס"ד אלא אימא כל היורדין לגיהנם עולים חוץ משלשה שיורדין ואין עולין ואלו הן הבא על אשת איש והמלבין פני חבירו ברבים והמכנה שם רע לחבירו מכנה היינו מלבין אע"ג דדש ביה בשמיה,אמר רבה בר בר חנה אמר רבי יוחנן

58b. b The opposite is reasonable. /b An oath concerning sacrificial animals for which one does not bear responsibility is considered to be a matter related to the Lord even more than an oath concerning a sacrificial animal for which one bears responsibility, as in the latter case it is owned by the person in some respects. The i tanna /i b said to him: Should I delete /b this i baraita /i because it is corrupted?,Rabbi Yitzḥak bar Abba b said to him: No, this is what /b the i baraita /i is b saying: /b For an oath taken concerning b sacrificial /b animals b for which one bears responsibility, /b one is b liable /b to bring an offering for a false oath, b as it is included /b due to the phrase b “against the Lord, and deals falsely.” /b It is derived from this that one is liable for taking a false oath even with regard to an item which belongs, to a certain degree, to the Lord. b And /b with regard to b sacrificial /b animals b for which one does not bear responsibility, /b one is b exempt, as it is excluded /b by the phrase: b With his neighbor and deals falsely. /b It is derived from this that one is liable to bring an offering for a false oath only if it pertained to property that belongs to a layman, i.e., his neighbor, but not for an item that belongs completely to God, as is the case with regard to sacrificial animals for which one does not bear responsibility.,§ The mishna teaches: b Rabbi Yehuda says: Even /b in the case of b one who sells a Torah scroll, a pearl, or an animal, /b those items b are not /b subject to the i halakhot /i of b exploitation. It is taught /b in a i baraita /i that b Rabbi Yehuda says: Even /b in the case of b one who sells a Torah scroll, /b it b is not /b subject to the i halakhot /i of b exploitation, as there is no limit to its value. /b It is the Torah of God, which is priceless. b An animal and a pearl are not /b subject to the i halakhot /i of b exploitation because a person seeks to pair them. /b An animal is paired with an animal of similar strength so that they can be yoked together to work in the field. A pearl is paired with a similar pearl to fashion jewelry. Since there is a need to obtain a specific variant of these items, one is not particular about the price.,The i baraita /i continues: The Rabbis b said to him: But isn’t /b it the case that with regard to b every item, a person seeks to pair /b them with similar items under certain circumstances? According to your explanation, the i halakhot /i of exploitation would never apply. The Gemara asks: b And /b what does b Rabbi Yehuda /b respond to that question? He claims that b these are significant to /b a person, b but those are not significant to him. /b In other words, it is particularly important to find a precise match for an animal and a pearl. The Gemara continues to analyze Rabbi Yehuda’s opinion. b And up to how much /b can one deviate from the value of items for which exploitation does not apply, as Rabbi Yehuda is clearly not saying that any deviation is acceptable? b Ameimar said: /b One can deviate b up to /b double b their value. /b , b It is taught /b in a i baraita /i that b Rabbi Yehuda ben Beteira says: Even /b in the case b one who sells a horse, or a sword, or a helmet [ i veḥatitom /i ] during wartime, /b these items b are not /b subject to the i halakhot /i of b exploitation, because they /b then b have /b the capacity to preserve b life, /b and a person is willing to pay any price for them., strong MISHNA: /strong b Just as /b there is a prohibition against b exploitation [ i ona’a /i ] in buying and selling, so is there i ona’a /i in statements, /b i.e., verbal mistreatment. The mishna proceeds to cite examples of verbal mistreatment. b One may not say to /b a seller: b For how much /b are you selling b this item, if he does not wish to purchase /b it. He thereby upsets the seller when the deal fails to materialize. The mishna lists other examples: b If one is a penitent, /b another b may not say to him: Remember your earlier deeds. If one is the child of converts, /b another b may not say to him: Remember the deeds of your ancestors, as it is stated: “And a convert shall you neither mistreat, nor shall you oppress him” /b (Exodus 22:20)., strong GEMARA: /strong b The Sages taught: /b It is written: b “And you shall not mistreat [ i tonu /i ] one man his colleague; /b and you shall fear your God, for I am the Lord your God” (Leviticus 25:17). The i tanna /i explains: b The verse is speaking with regard to verbal mistreatment. /b The i baraita /i proceeds: Do b you say /b that it is speaking of b verbal mistreatment [ i be’ona’at devarim /i ], or /b perhaps b it is /b speaking b only with regard to monetary exploitation [ i be’ona’at mammon /i ]? When it says /b in a previous verse: b “And if you sell to your colleague an item that is sold, or acquire from your colleague’s hand, /b you shall not exploit [ i tonu /i ] his brother” (Leviticus 25:14), b monetary exploitation is /b explicitly b stated. How /b then b do I realize /b the meaning of the verse: b “And you shall not mistreat one man his colleague”? /b It is b with regard to verbal mistreatment. /b , b How so? If one is a penitent, /b another b may not say to him: Remember your earlier deeds. If one is the child of converts, /b another b may not say to him: Remember the deed of your ancestors. If one is a convert and /b he b came to study Torah, /b one b may not say to him: /b Does the b mouth that ate unslaughtered carcasses and animals that had wounds that would have caused them to die within twelve months [ i tereifot /i ], /b and b repugt creatures, and creeping animals, comes to study Torah that was stated from the mouth of the Almighty? /b , b If torments are afflicting /b a person, b if illnesses are afflicting him, or if he is burying his children, /b one b may not speak to him in the manner that /b the b friends of Job spoke to him: “Is not your fear of God your confidence, and your hope the integrity of your ways? Remember, I beseech you, whoever perished, being innocent?” /b (Job 4:6–7). Certainly you sinned, as otherwise you would not have suffered misfortune.,Likewise, b if donkey drivers are asking /b to purchase b grain from /b someone, and he has none, b he may not say to them: Go to so-and-so, as he sells grain, if he knows about him that he never sold /b grain at all. He thereby causes the donkey drivers and the would-be seller anguish. b Rabbi Yehuda says: One may not even cast his eyes on the merchandise /b for sale, creating the impression that he is interested, b at a time when he does not have money /b to purchase it. Verbal mistreatment is not typically obvious, and it is difficult to ascertain the intent of the offender, b as the matter is given to the heart /b of each individual, as only he knows what his intention was when he spoke. b And with regard to any matter given to the heart, it is stated: “And you shall fear your God” /b (Leviticus 25:17), as God is privy to the intent of the heart., b Rabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: Greater is /b the transgression of b verbal mistreatment than /b the transgression of b monetary exploitation, as with regard to this, /b verbal mistreatment, b it is stated: “And you shall fear your God.” But with regard to that, /b monetary exploitation, b it is not stated: “And you shall fear your God.” And Rabbi Elazar said /b this explanation: b This, /b verbal mistreatment, affects b one’s body; but that, /b monetary exploitation, affects b one’s money. Rabbi Shmuel bar Naḥmani says: This, /b monetary exploitation, b is given to restitution; but that, /b verbal mistreatment, b is not given to restitution. /b ,The Gemara relates that b the i tanna /i /b who recited i mishnayot /i and i baraitot /i in the study hall b taught /b a i baraita /i b before Rav Naḥman bar Yitzḥak: Anyone who humiliates another in public, it is as though he were spilling blood. /b Rav Naḥman bar Yitzḥak b said to him: You have spoken well, as we see that /b after the humiliated person blushes, b the red leaves /b his face b and pallor comes /b in its place, which is tantamount to spilling his blood. b Abaye said to Rav Dimi: In the West, /b i.e., Eretz Yisrael, b with regard to what /b mitzva b are they /b particularly b vigilant? /b Rav Dimi b said to him: /b They are vigilant b in /b refraining from b humiliating /b others, b as Rabbi Ḥanina says: Everyone descends to Gehenna except for three. /b ,The Gemara asks: b Does it enter your mind /b that b everyone /b descends to Gehenna? b Rather, say: Anyone who descends to Gehenna /b ultimately b ascends, except for three who descend and do not ascend, and these are they: One who engages in intercourse with a married woman, /b as this transgression is a serious offense against both God and a person; b and one who humiliates another in public; and one who calls /b another b a derogatory name. /b The Gemara asks with regard to b one who calls /b another a derogatory name: b That is /b identical to b one who shames /b him; why are they listed separately? The Gemara answers: b Although /b the victim b grew accustomed to /b being called that name b in /b place of b his name, /b and he is no longer humiliated by being called that name, since the intent was to insult him, the perpetrator’s punishment is severe., b Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: /b

184. Augustine, The City of God, 6.5, 18.24-18.25, 18.27-18.38, 18.41 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 202; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 176

6.5. Now what are we to say of this proposition of his, namely, that there are three kinds of theology, that is, of the account which is given of the gods; and of these, the one is called mythical, the other physical, and the third civil? Did the Latin usage permit, we should call the kind which he has placed first in order fabular, but let us call it fabulous, for mythical is derived from the Greek μῦθος, a fable; but that the second should be called natural, the usage of speech now admits; the third he himself has designated in Latin, call ing it civil. Then he says, they call that kind mythical which the poets chiefly use; physical, that which the philosophers use; civil, that which the people use. As to the first I have mentioned, says he, in it are many fictions, which are contrary to the dignity and nature of the immortals. For we find in it that one god has been born from the head, another from the thigh, another from drops of blood; also, in this we find that gods have stolen, committed adultery, served men; in a word, in this all manner of things are attributed to the gods, such as may befall, not merely any man, but even the most contemptible man. He certainly, where he could, where he dared, where he thought he could do it with impunity, has manifested, without any of the haziness of ambiguity, how great injury was done to the nature of the gods by lying fables; for he was speaking, not concerning natural theology, not concerning civil, but concerning fabulous theology, which he thought he could freely find fault with. Let us see, now, what he says concerning the second kind. The second kind which I have explained, he says, is that concerning which philosophers have left many books, in which they treat such questions as these: what gods there are, where they are, of what kind and character they are, since what time they have existed, or if they have existed from eternity; whether they are of fire, as Heraclitus believes; or of number, as Pythagoras; or of atoms, as Epicurus says; and other such things, which men's ears can more easily hear inside the walls of a school than outside in the Forum. He finds fault with nothing in this kind of theology which they call physical, and which belongs to philosophers, except that he has related their controversies among themselves, through which there has arisen a multitude of dissentient sects. Nevertheless he has removed this kind from the Forum, that is, from the populace, but he has shut it up in schools. But that first kind, most false and most base, he has not removed from the citizens. Oh, the religious ears of the people, and among them even those of the Romans, that are not able to bear what the philosophers dispute concerning the gods! But when the poets sing and stage-players act such things as are derogatory to the dignity and the nature of the immortals, such as may befall not a man merely, but the most contemptible man, they not only bear, but willingly listen to. Nor is this all, but they even consider that these things please the gods, and that they are propitiated by them. But some one may say, Let us distinguish these two kinds of theology, the mythical and the physical - that is, the fabulous and the natural - from this civil kind about which we are now speaking. Anticipating this, he himself has distinguished them. Let us see now how he explains the civil theology itself. I see, indeed, why it should be distinguished as fabulous, even because it is false, because it is base, because it is unworthy. But to wish to distinguish the natural from the civil, what else is that but to confess that the civil itself is false? For if that be natural, what fault has it that it should be excluded? And if this which is called civil be not natural, what merit has it that it should be admitted? This, in truth, is the cause why he wrote first concerning human things, and afterwards concerning divine things; since in divine things he did not follow nature, but the institution of men. Let us look at this civil theology of his. The third kind, says he, is that which citizens in cities, and especially the priests, ought to know and to administer. From it is to be known what god each one may suitably worship, what sacred rites and sacrifices each one may suitably perform. Let us still attend to what follows. The first theology, he says, is especially adapted to the theatre, the second to the world, the third to the city. Who does not see to which he gives the palm? Certainly to the second, which he said above is that of the philosophers. For he testifies that this pertains to the world, than which they think there is nothing better. But those two theologies, the first and the third - to wit, those of the theatre and of the city - has he distinguished them or united them? For although we see that the city is in the world, we do not see that it follows that any things belonging to the city pertain to the world. For it is possible that such things may be worshipped and believed in the city, according to false opinions, as have no existence either in the world or out of it. But where is the theatre but in the city? Who instituted the theatre but the state? For what purpose did it constitute it but for scenic plays? And to what class of things do scenic plays belong but to those divine things concerning which these books of Varro's are written with so much ability? 18.24. While Romulus reigned, Thales the Milesian is said to have lived, being one of the seven sages, who succeeded the theological poets, of whom Orpheus was the most renowned, and were called Σοφοί, that is, sages. During that time the ten tribes, which on the division of the people were called Israel, were conquered by the Chaldeans and led captive into their lands, while the two tribes which were called Judah, and had the seat of their kingdom in Jerusalem, remained in the land of Judea. As Romulus, when dead, could nowhere be found, the Romans, as is everywhere notorious, placed him among the gods - a thing which by that time had already ceased to be done, and which was not done afterwards till the time of the C sars, and then not through error, but in flattery; so that Cicero ascribes great praises to Romulus, because he merited such honors not in rude and unlearned times, when men were easily deceived, but in times already polished and learned, although the subtle and acute loquacity of the philosophers had not yet culminated. But although the later times did not deify dead men, still they did not cease to hold and worship as gods those deified of old; nay, by images, which the ancients never had, they even increased the allurements of vain and impious superstition, the unclean demons effecting this in their heart, and also deceiving them by lying oracles, so that even the fabulous crimes of the gods, which were not once imagined by a more polite age, were yet basely acted in the plays in honor of these same false deities. Numa reigned after Romulus; and although he had thought that Rome would be better defended the more gods there were, yet on his death he himself was not counted worthy of a place among them, as if it were supposed that he had so crowded heaven that a place could not be found for him there. They report that the Samian sibyl lived while he reigned at Rome, and when Manasseh began to reign over the Hebrews, - an impious king, by whom the prophet Isaiah is said to have been slain. 18.25. When Zedekiah reigned over the Hebrews, and Tarquinius Priscus, the successor of Ancus Martius, over the Romans, the Jewish people was led captive into Babylon, Jerusalem and the temple built by Solomon being overthrown. For the prophets, in chiding them for their iniquity and impiety, predicted that these things should come to pass, especially Jeremiah, who even stated the number of years. Pittacus of Mitylene, another of the sages, is reported to have lived at that time. And Eusebius writes that, while the people of God were held captive in Babylon, the five other sages lived, who must be added to Thales, whom we mentioned above, and Pittacus, in order to make up the seven. These are Solon of Athens, Chilo of Laced mon, Periander of Corinth, Cleobulus of Lindus, and Bias of Priene. These flourished after the theological poets, and were called sages, because they excelled other men in a certain laudable line of life, and summed up some moral precepts in epigrammatic sayings. But they left posterity no literary monuments, except that Solon is alleged to have given certain laws to the Athenians, and Thales was a natural philosopher, and left books of his doctrine in short proverbs. In that time of the Jewish captivity, Anaximander, Anaximenes, and Xenophanes, the natural philosophers, flourished. Pythagoras also lived then, and at this time the name philosopher was first used. 18.27. In order that we may be able to consider these times, let us go back a little to earlier times. At the beginning of the book of the prophet Hosea, who is placed first of twelve, it is written, The word of the Lord which came to Hosea in the days of Uzziah, Jothan, Ahaz, and Hezekiah, kings of Judah. Hosea 1:1 Amos also writes that he prophesied in the days of Uzziah, and adds the name of Jeroboam king of Israel, who lived at the same time. Amos 1:1 Isaiah the son of Amos - either the above-named prophet, or, as is rather affirmed, another who was not a prophet, but was called by the same name - also puts at the head of his book these four kings named by Hosea, saying by way of preface that he prophesied in their days. Micah also names the same times as those of his prophecy, after the days of Uzziah; Micah 1:1 for he names the same three kings as Hosea named - Jotham, Ahaz, and Hezekiah. We find from their own writings that these men prophesied contemporaneously. To these are added Jonah in the reign of Uzziah, and Joel in that of Jotham, who succeeded Uzziah. But we can find the date of these two prophets in the chronicles, not in their own writings, for they say nothing about it themselves. Now these days extend from Procas king of the Latins, or his predecessor Aventinus, down to Romulus king of the Romans, or even to the beginning of the reign of his successor Numa Pompilius. Hezekiah king of Judah certainly reigned till then. So that thus these fountains of prophecy, as I may call them, burst forth at once during those times when the Assyrian kingdom failed and the Roman began; so that, just as in the first period of the Assyrian kingdom Abraham arose, to whom the most distinct promises were made that all nations should be blessed in his seed, so at the beginning of the western Babylon, in the time of whose government Christ was to come in whom these promises were to be fulfilled, the oracles of the prophets were given not only in spoken but in written words, for a testimony that so great a thing should come to pass. For although the people of Israel hardly ever lacked prophets from the time when they began to have kings, these were only for their own use, not for that of the nations. But when the more manifestly prophetic Scripture began to be formed, which was to benefit the nations too, it was fitting that it should begin when this city was founded which was to rule the nations. 18.28. The prophet Hosea speaks so very profoundly that it is laborious work to penetrate his meaning. But, according to promise, we must insert something from his book. He says, And it shall come to pass that in the place where it was said to them, You are not my people, there they shall be called the sons of the living God. Hosea 1:10 Even the apostles understood this as a prophetic testimony of the calling of the nations who did not formerly belong to God; and because this same people of the Gentiles is itself spiritually among the children of Abraham, and for that reason is rightly called Israel, therefore he goes on to say, And the children of Judah and the children of Israel shall be gathered together in one, and shall appoint themselves one headship, and shall ascend from the earth. Hosea 1:11 We should but weaken the savor of this prophetic oracle if we set ourselves to expound it. Let the reader but call to mind that cornerstone and those two walls of partition, the one of the Jews, the other of the Gentiles, Galatians 2:14-20 and he will recognize them, the one under the term sons of Judah, the other as sons of Israel, supporting themselves by one and the same headship, and ascending from the earth. But that those carnal Israelites who are now unwilling to believe in Christ shall afterward believe, that is, their children shall (for they themselves, of course, shall go to their own place by dying), this same prophet testifies, saying, For the children of Israel shall abide many days without a king, without a prince, without a sacrifice, without an altar, without a priesthood, without manifestations. Hosea 3:4 Who does not see that the Jews are now thus? But let us hear what he adds: And afterward shall the children of Israel return, and seek the Lord their God, and David their king, and shall be amazed at the Lord and at His goodness in the latter days. Hosea 3:5 Nothing is clearer than this prophecy, in which by David, as distinguished by the title of king, Christ is to be understood, who is made, as the apostle says, of the seed of David according to the flesh. Romans 1:3 This prophet has also foretold the resurrection of Christ on the third day, as it behooved to be foretold, with prophetic loftiness, when he says, He will heal us after two days, and in the third day we shall rise again. Hosea 6:2 In agreement with this the apostle says to us, If you be risen with Christ, seek those things which are above. Colossians 3:1 Amos also prophesies thus concerning such things: Prepare you, that you may invoke your God, O Israel; for lo, I am binding the thunder, and creating the spirit, and announcing to men their Christ. Amos 4:12-13 And in another place he says, In that day will I raise up the tabernacle of David that is fallen, and build up the breaches thereof: and I will raise up his ruins, and will build them up again as in the days of old: that the residue of men may inquire for me, and all the nations upon whom my name is invoked, says the Lord that does this. 18.29. The prophecy of Isaiah is not in the book of the twelve prophets, who are called the minor from the brevity of their writings, as compared with those who are called the greater prophets because they published larger volumes. Isaiah belongs to the latter, yet I connect him with the two above named, because he prophesied at the same time. Isaiah, then, together with his rebukes of wickedness, precepts of righteousness, and predictions of evil, also prophesied much more than the rest about Christ and the Church, that is, about the King and that city which he founded; so that some say he should be called an evangelist rather than a prophet. But, in order to finish this work, I quote only one out of many in this place. Speaking in the person of the Father, he says, Behold, my servant shall understand, and shall be exalted and glorified very much. As many shall be astonished at You. This is about Christ. But let us now hear what follows about the Church. He says, Rejoice, O barren, you that bear not; break forth and cry, you that did not travail with child: for many more are the children of the desolate than of her that has an husband. Isaiah 54:1-5 But these must suffice; and some things in them ought to be expounded; yet I think those parts sufficient which are so plain that even enemies must be compelled against their will to understand them. 18.30. The prophet Micah, representing Christ under the figure of a great mountain, speaks thus: It shall come to pass in the last days, that the manifested mountain of the Lord shall be prepared on the tops of the mountains, and it shall be exalted above the hills; and people shall hasten unto it. Many nations shall go, and shall say, Come, let us go up into the mountain of the Lord, and into the house of the God of Jacob; and He will show us His way, and we will go in His paths: for out of Zion shall proceed the law, and the word of the Lord out of Jerusalem. And He shall judge among many people, and rebuke strong nations afar off. Micah 4:1-3 This prophet predicts the very place in which Christ was born, saying, And you, Bethlehem, of the house of Ephratah, art the least that can be reckoned among the thousands of Judah; out of you shall come forth unto me a leader, to be the prince in Israel; and His going forth is from the beginning, even from the days of eternity. Therefore will He give them [up] even until the time when she that travails shall bring forth; and the remt of His brethren shall be converted to the sons of Israel. And He shall stand, and see, and feed His flock in the strength of the Lord, and in the dignity of the name of the Lord His God: for now shall He be magnified even to the utmost of the earth. Micah 5:2-4 The prophet Jonah, not so much by speech as by his own painful experience, prophesied Christ's death and resurrection much more clearly than if he had proclaimed them with his voice. For why was he taken into the whale's belly and restored on the third day, but that he might be a sign that Christ should return from the depths of hell on the third day? I should be obliged to use many words in explaining all that Joel prophesies in order to make clear those that pertain to Christ and the Church. But there is one passage I must not pass by, which the apostles also quoted when the Holy Spirit came down from above on the assembled believers according to Christ's promise. He says, And it shall come to pass after these things, that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream, and your young men shall see visions: and even on my servants and mine handmaids in those days will I pour out my Spirit. Joel 2:28-29 18.31. The date of three of the minor prophets, Obadiah, Nahum, and Habakkuk, is neither mentioned by themselves nor given in the chronicles of Eusebius and Jerome. For although they put Obadiah with Micah, yet when Micah prophesied does not appear from that part of their writings in which the dates are noted. And this, I think, has happened through their error in negligently copying the works of others. But we could not find the two others now mentioned in the copies of the chronicles which we have; yet because they are contained in the canon, we ought not to pass them by. Obadiah, so far as his writings are concerned, the briefest of all the prophets, speaks against Idumea, that is, the nation of Esau, that reprobate elder of the twin sons of Isaac and grandsons of Abraham. Now if, by that form of speech in which a part is put for the whole, we take Idumea as put for the nations, we may understand of Christ what he says among other things, But upon Mount Sion shall be safety, and there shall be a Holy One. Obadiah 17 And a little after, at the end of the same prophecy, he says, And those who are saved again shall come up out of Mount Sion, that they may defend Mount Esau, and it shall be a kingdom to the Lord. Obadiah 21 It is quite evident this was fulfilled when those saved again out of Mount Sion - that is, the believers in Christ from Judea, of whom the apostles are chiefly to be acknowledged - went up to defend Mount Esau. How could they defend it except by making safe, through the preaching of the gospel, those who believed that they might be delivered from the power of darkness and translated into the kingdom of God? Colossians 1:13 This he expressed as an inference, adding, And it shall be to the Lord a kingdom. For Mount Sion signifies Judea, where it is predicted there shall be safety, and a Holy One, that is, Christ Jesus. But Mount Esau is Idumea, which signifies the Church of the Gentiles, which, as I have expounded, those saved again out of Sion have defended that it should be a kingdom to the Lord. This was obscure before it took place; but what believer does not find it out now that it is done? As for the prophet Nahum, through him God says, I will exterminate the graven and the molten things: I will make your burial. For lo, the feet of Him that brings good tidings and announces peace are swift upon the mountains! O Judah, celebrate your festival days, and perform your vows; for now they shall not go on any more so as to become antiquated. It is completed, it is consumed, it is taken away. He ascends who breathes in your face, delivering you out of tribulation. Let him that remembers the gospel call to mind who has ascended from hell and breathed the Holy Spirit in the face of Judah, that is, of the Jewish disciples; for they belong to the New Testament, whose festival days are so spiritually renewed that they cannot become antiquated. Moreover, we already see the graven and molten things, that is, the idols of the false gods, exterminated through the gospel, and given up to oblivion as of the grave, and we know that this prophecy is fulfilled in this very thing. of what else than the advent of Christ, who was to come, is Habakkuk understood to say, And the Lord answered me, and said, Write the vision openly on a tablet of boxwood, that he that reads these things may understand. For the vision is yet for a time appointed, and it will arise in the end, and will not become void: if it tarry, wait for it; because it will surely come, and will not be delayed? Habakkuk 2:2-3 18.32. In his prayer, with a song, to whom but the Lord Christ does he say, O Lord, I have heard Your hearing, and was afraid: O Lord, I have considered Your works, and was greatly afraid? Habakkuk 3:2 What is this but the inexpressible admiration of the foreknown, new, and sudden salvation of men? In the midst of two living creatures you shall be recognized. What is this but either between the two testaments, or between the two thieves, or between Moses and Elias talking with Him on the mount? While the years draw near, You will be recognized; at the coming of the time You will be shown, does not even need exposition. While my soul shall be troubled at Him, in wrath You will be mindful of mercy. What is this but that He puts Himself for the Jews, of whose nation He was, who were troubled with great anger and crucified Christ, when He, mindful of mercy, said, Father, forgive them, for they know not what they do? Luke 23:34 God shall come from Teman, and the Holy One from the shady and close mountain. Habakkuk 3:3 What is said here, He shall come from Teman, some interpret from the south, or from the southwest, by which is signified the noonday, that is, the fervor of charity and the splendor of truth. The shady and close mountain might be understood in many ways, yet I prefer to take it as meaning the depth of the divine Scriptures, in which Christ is prophesied: for in the Scriptures there are many things shady and close which exercise the mind of the reader; and Christ comes thence when he who has understanding finds Him there. His power covers up the heavens, and the earth is full of His praise. What is this but what is also said in the psalm, Be exalted, O God, above the heavens; and Your glory above all the earth? His splendor shall be as the light. What is it but that the fame of Him shall illuminate believers? Horns are in His hands. What is this but the trophy of the cross? And He has placed the firm charity of His strength Habakkuk 3:4 needs no exposition. Before His face shall go the word, and it shall go forth into the field after His feet. What is this but that He should both be announced before His coming hither and after His return hence? He stood, and the earth was moved. What is this but that He stood for succor, and the earth was moved to believe? He regarded, and the nations melted; that is, He had compassion, and made the people penitent. The mountains are broken with violence; that is, through the power of those who work miracles the pride of the haughty is broken. The everlasting hills flowed down; that is, they are humbled in time that they may be lifted up for eternity. I saw His goings [made] eternal for his labors; that is, I beheld His labor of love not left without the reward of eternity. The tents of Ethiopia shall be greatly afraid, and the tents of the land of Midian; that is, even those nations which are not under the Roman authority, being suddenly terrified by the news of Your wonderful works, shall become a Christian people. Were You angry at the rivers, O Lord? Or was Your fury against the rivers? Or was Your rage against the sea? This is said because He does not now come to condemn the world, but that the world through Him might be saved. John 3:17 For You shall mount upon Your horses, and Your riding shall be salvation; that is, Your evangelists shall carry You, for they are guided by You, and Your gospel is salvation to them that believe in You. Bending, You will bend Your bow against the sceptres, says the Lord; that is, You will threaten even the kings of the earth with Your judgment. The earth shall be cleft with rivers; that is, by the sermons of those who preach You flowing in upon them, men's hearts shall be opened to make confession, to whom it is said, Rend your hearts and not your garments. Joel 2:13 What does The people shall see You and grieve mean, but that in mourning they shall be blessed? Matthew 5:4 What is Scattering the waters in marching, but that by walking in those who everywhere proclaim You, You will scatter here and there the streams of Your doctrine? What is The abyss uttered its voice? Is it not that the depth of the human heart expressed what it perceived? The words, The depth of its phantasy, are an explanation of the previous verse, for the depth is the abyss; and Uttered its voice is to be understood before them, that is, as we have said, it expressed what it perceived. Now the phantasy is the vision, which it did not hold or conceal, but poured forth in confession. The sun was raised up, and the moon stood still in her course; that is, Christ ascended into heaven, and the Church was established under her King. Your darts shall go in the light; that is, Your words shall not be sent in secret, but openly. For He had said to His own disciples, What I tell you in darkness, speak in the light. Matthew 10:27 By threatening you shall diminish the earth; that is, by that threatening You shall humble men. And in fury You shall cast down the nations; for in punishing those who exalt themselves You dash them one against another. You went forth for the salvation of Your people, that You might save Your Christ; You have sent death on the heads of the wicked. None of these words require exposition. You have lifted up the bonds, even to the neck. This may be understood even of the good bonds of wisdom, that the feet may be put into its fetters, and the neck into its collar. You have struck off in amazement of mind the bonds must be understood for, He lifts up the good and strikes off the bad, about which it is said to Him, You have broken asunder my bonds, and that in amazement of mind, that is, wonderfully. The heads of the mighty shall be moved in it; to wit, in that wonder. They shall open their teeth like a poor man eating secretly. For some of the mighty among the Jews shall come to the Lord, admiring His works and words, and shall greedily eat the bread of His doctrine in secret for fear of the Jews, just as the Gospel has shown they did. And You have sent into the sea Your horses, troubling many waters, which are nothing else than many people; for unless all were troubled, some would not be converted with fear, others pursued with fury. I gave heed, and my belly trembled at the voice of the prayer of my lips; and trembling entered into my bones, and my habit of body was troubled under me. He gave heed to those things which he said, and was himself terrified at his own prayer, which he had poured forth prophetically, and in which he discerned things to come. For when many people are troubled, he saw the threatening tribulation of the Church, and at once acknowledged himself a member of it, and said, I shall rest in the day of tribulation, as being one of those who are rejoicing in hope, patient in tribulation. Romans 12:12 That I may ascend, he says, among the people of my pilgrimage, departing quite from the wicked people of his carnal kinship, who are not pilgrims in this earth, and do not seek the country above. Although the fig-tree, he says, shall not blossom, neither shall fruit be in the vines; the labor of the olive shall lie, and the fields shall yield no meat; the sheep shall be cut off from the meat, and there shall be no oxen in the stalls. He sees that nation which was to slay Christ about to lose the abundance of spiritual supplies, which, in prophetic fashion, he has set forth by the figure of earthly plenty. And because that nation was to suffer such wrath of God, because, being ignorant of the righteousness of God, it wished to establish its own, Romans 10:3 he immediately says, Yet will I rejoice in the Lord; I will joy in God my salvation. The Lord God is my strength, and He will set my feet in completion; He will place me above the heights, that I may conquer in His song, to wit, in that song of which something similar is said in the psalm, He set my feet upon a rock, and directed my goings, and put in my mouth a new song, a hymn to our God. He therefore conquers in the song of the Lord, who takes pleasure in His praise, not in his own; that He that glories, let him glory in the Lord. But some copies have, I will joy in God my Jesus, which seems to me better than the version of those who, wishing to put it in Latin, have not set down that very name which for us it is dearer and sweeter to name. 18.33. Jeremiah, like Isaiah, is one of the greater prophets, not of the minor, like the others from whose writings I have just given extracts. He prophesied when Josiah reigned in Jerusalem, and Ancus Martius at Rome, when the captivity of the Jews was already at hand; and he continued to prophesy down to the fifth month of the captivity, as we find from his writings. Zephaniah, one of the minor prophets, is put along with him, because he himself says that he prophesied in the days of Josiah; but he does not say till when. Jeremiah thus prophesied not only in the times of Ancus Martius, but also in those of Tarquinius Priscus, whom the Romans had for their fifth king. For he had already begun to reign when that captivity took place. Jeremiah, in prophesying of Christ, says, The breath of our mouth, the Lord Christ, was taken in our sins, Lamentations 4:20 thus briefly showing both that Christ is our Lord and that He suffered for us. Also in another place he says, This is my God, and there shall none other be accounted of in comparison of Him; who has found out all the way of prudence, and has given it to Jacob His servant, and to Israel His beloved: afterwards He was seen on the earth, and conversed with men. Some attribute this testimony not to Jeremiah, but to his secretary, who was called Baruch; but it is more commonly ascribed to Jeremiah. Again the same prophet says concerning Him, Behold the days come, says the Lord, that I will raise up unto David a righteous shoot, and a King shall reign and shall be wise, and shall do judgment and justice in the earth. In those days Judah shall be saved, and Israel shall dwell confidently: and this is the name which they shall call Him, Our righteous Lord. Jeremiah 23:5-6 And of the calling of the nations which was to come to pass, and which we now see fulfilled, he thus spoke: O Lord my God, and my refuge in the day of evils, to You shall the nations come from the utmost end of the earth, saying, Truly our fathers have worshipped lying images, wherein there is no profit. Jeremiah 16:19 But that the Jews, by whom He behooved even to be slain, were not going to acknowledge Him, this prophet thus intimates: Heavy is the heart through all; and He is a man, and who shall know Him? Jeremiah 17:9 That passage also is his which I have quoted in the seventeenth book concerning the new testament, of which Christ is the Mediator. For Jeremiah himself says, Behold, the days come, says the Lord, that I will complete over the house of Jacob a new testament, and the rest, which may be read there. For the present I shall put down those predictions about Christ by the prophet Zephaniah, who prophesied with Jeremiah. Wait upon me, says the Lord, in the day of my resurrection, in the future; because it is my determination to assemble the nations, and gather together the kingdoms. Zephaniah 3:8 And again he says, The Lord will be terrible upon them, and will exterminate all the gods of the earth; and they shall worship Him every man from his place, even all the isles of the nations. Zephaniah 2:11 And a little after he says, Then will I turn to the people a tongue, and to His offspring, that they may call upon the name of the Lord, and serve Him under one yoke. From the borders of the rivers of Ethiopia shall they bring sacrifices unto me. In that day you shall not be confounded for all your curious inventions, which you have done impiously against me: for then I will take away from you the haughtiness of your trespass; and you shall no more magnify yourself above your holy mountain. And I will leave in you a meek and humble people, and they who shall be left of Israel shall fear the name of the Lord. These are the remt of whom the apostle quotes that which is elsewhere prophesied: Though the number of the children of Israel be as the sand of the sea, a remt shall be saved. These are the remt of that nation who have believed in Christ. 18.34. Daniel and Ezekiel, other two of the greater prophets, also first prophesied in the very captivity of Babylon. Daniel even defined the time when Christ was to come and suffer by the exact date. It would take too long to show this by computation, and it has been done often by others before us. But of His power and glory he has thus spoken: I saw in a night vision, and, behold, one like the Son of man was coming with the clouds of heaven, and He came even to the Ancient of days, and He was brought into His presence. And to Him there was given dominion, and honor, and a kingdom: and all people, tribes, and tongues shall serve Him. His power is an everlasting power, which shall not pass away, and His kingdom shall not be destroyed. Daniel 7:13-14 Ezekiel also, speaking prophetically in the person of God the Father, thus foretells Christ, speaking of Him in the prophetic manner as David, because He assumed flesh of the seed of David, and on account of that form of a servant in which He was made man, He who is the Son of God is also called the servant of God. He says, And I will set up over my sheep one Shepherd, who will feed them, even my servant David; and He shall feed them, and He shall be their shepherd. And I the Lord will be their God, and my servant David a prince in the midst of them. I the Lord have spoken. Ezekiel 34:23 And in another place he says, And one King shall be over them all: and they shall no more be two nations, neither shall they be divided any more into two kingdoms: neither shall they defile themselves any more with their idols, and their abominations, and all their iniquities. And I will save them out of all their dwelling-places wherein they have sinned, and will cleanse them; and they shall be my people, and I will be their God. And my servant David shall be king over them, and there shall be one Shepherd for them all. Ezekiel 37:22-24 18.35. There remain three minor prophets, Haggai, Zechariah, and Malachi, who prophesied at the close of the captivity. of these Haggai more openly prophesies of Christ and the Church thus briefly: Thus says the Lord of hosts, Yet one little while, and I will shake the heaven, and the earth, and the sea, and the dry land; and I will move all nations, and the desired of all nations shall come. Haggai 2:6 The fulfillment of this prophecy is in part already seen, and in part hoped for in the end. For He moved the heaven by the testimony of the angels and the stars, when Christ became incarnate. He moved the earth by the great miracle of His birth of the virgin. He moved the sea and the dry land, when Christ was proclaimed both in the isles and in the whole world. So we see all nations moved to the faith; and the fulfillment of what follows, And the desired of all nations shall come, is looked for at His last coming. For ere men can desire and and wait for Him, they must believe and love Him. Zechariah says of Christ and the Church, Rejoice greatly, O daughter of Sion; shout joyfully, O daughter of Jerusalem; behold, your King shall come unto you, just and the Saviour; Himself poor, and mounting an ass, and a colt the foal of an ass: and His dominion shall be from sea to sea, and from the river even to the ends of the earth. Zechariah 9:9-10 How this was done, when the Lord Christ on His journey used a beast of burden of this kind, we read in the Gospel, where, also, as much of this prophecy is quoted as appears sufficient for the context. In another place, speaking in the Spirit of prophecy to Christ Himself of the remission of sins through His blood, he says, You also, by the blood of Your testament, have sent forth Your prisoners from the lake wherein is no water. Zechariah 9:11 Different opinions may be held, consistently with right belief, as to what he meant by this lake. Yet it seems to me that no meaning suits better than that of the depth of human misery, which is, as it were, dry and barren, where there are no streams of righteousness, but only the mire of iniquity. For it is said of it in the Psalms, And He led me forth out of the lake of misery, and from the miry clay. Malachi, foretelling the Church which we now behold propagated through Christ, says most openly to the Jews, in the person of God, I have no pleasure in you, and I will not accept a gift at your hand. For from the rising even to the going down of the sun, my name is great among the nations; and in every place sacrifice shall be made, and a pure oblation shall be offered unto my name: for my name shall be great among the nations, says the Lord. Malachi 1:10-11 Since we can already see this sacrifice offered to God in every place, from the rising of the sun to his going down, through Christ's priesthood after the order of Melchisedec, while the Jews, to whom it was said, I have no pleasure in you, neither will I accept a gift at your hand, cannot deny that their sacrifice has ceased, why do they still look for another Christ, when they read this in the prophecy, and see it fulfilled, which could not be fulfilled except through Him? And a little after he says of Him, in the person of God, My covet was with Him of life and peace: and I gave to Him that He might fear me with fear, and be afraid before my name. The law of truth was in His mouth: directing in peace He has walked with me, and has turned many away from iniquity. For the Priest's lips shall keep knowledge, and they shall seek the law at His mouth: for He is the Angel of the Lord Almighty. Malachi 2:5-7 Nor is it to be wondered at that Christ Jesus is called the Angel of the Almighty God. For just as He is called a servant on account of the form of a servant in which He came to men, so He is called an angel on account of the evangel which He proclaimed to men. For if we interpret these Greek words, evangel is good news, and angel is messenger. Again he says of Him, Behold I will send mine angel, and He will look out the way before my face: and the Lord, whom you seek, shall suddenly come into His temple, even the Angel of the testament, whom you desire. Behold, He comes, says the Lord Almighty, and who shall abide the day of His entry, or who shall stand at His appearing? Malachi 3:1-2 In this place he has foretold both the first and second advent of Christ: the first, to wit, of which he says, And He shall come suddenly into His temple; that is, into His flesh, of which He said in the Gospel, Destroy this temple, and in three days I will raise it up again. John 2:19 And of the second advent he says, Behold, He comes, says the Lord Almighty, and who shall abide the day of His entry, or who shall stand at His appearing? But what he says, The Lord whom you seek, and the Angel of the testament whom you desire, just means that even the Jews, according to the Scriptures which they read, shall seek and desire Christ. But many of them did not acknowledge that He whom they sought and desired had come, being blinded in their hearts, which were preoccupied with their own merits. Now what he here calls the testament, either above, where he says, My testament had been with Him, or here, where he has called Him the Angel of the testament, we ought, beyond a doubt, to take to be the new testament, in which the things promised are eternal, and not the old, in which they are only temporal. Yet many who are weak are troubled when they see the wicked abound in such temporal things, because they value them greatly, and serve the true God to be rewarded with them. On this account, to distinguish the eternal blessedness of the new testament, which shall be given only to the good, from the earthly felicity of the old, which for the most part is given to the bad as well, the same prophet says, You have made your words burdensome to me: yet you have said, In what have we spoken ill of You? You have said, Foolish is every one who serves God; and what profit is it that we have kept His observances, and that we have walked as suppliants before the face of the Lord Almighty? And now we call the aliens blessed; yea, all that do wicked things are built up again; yea, they are opposed to God and are saved. They that feared the Lord uttered these reproaches every one to his neighbor: and the Lord hearkened and heard; and He wrote a book of remembrance before Him, for them that fear the Lord and that revere His name. Malachi 3:13-16 By that book is meant the New Testament. Finally, let us hear what follows: And they shall be an acquisition for me, says the Lord Almighty, in the day which I make; and I will choose them as a man chooses his son that serves him. And you shall return, and shall discern between the just and the unjust, and between him that serves God and him that serves Him not. For, behold, the day comes burning as an oven, and it shall burn them up; and all the aliens and all that do wickedly shall be stubble: and the day that shall come will set them on fire, says the Lord Almighty, and shall leave neither root nor branch. And unto you that fear my name shall the Sun of Righteousness arise, and health shall be in His wings; and you shall go forth, and exult as calves let loose from bonds. And you shall tread down the wicked, and they shall be ashes under your feet, in the day in which I shall do [this], says the Lord Almighty. This day is the day of judgment, of which, if God will, we shall speak more fully in its own place. 18.36. After these three prophets, Haggai, Zechariah, and Malachi, during the same period of the liberation of the people from the Babylonian servitude Esdras also wrote, who is historical rather than prophetical, as is also the book called Esther, which is found to relate, for the praise of God, events not far from those times; unless, perhaps, Esdras is to be understood as prophesying of Christ in that passage where, on a question having arisen among certain young men as to what is the strongest thing, when one had said kings, another wine, the third women, who for the most part rule kings, yet that same third youth demonstrated that the truth is victorious over all. For by consulting the Gospel we learn that Christ is the Truth. From this time, when the temple was rebuilt, down to the time of Aristobulus, the Jews had not kings but princes; and the reckoning of their dates is found, not in the Holy Scriptures which are called canonical, but in others, among which are also the books of the Maccabees. These are held as canonical, not by the Jews, but by the Church, on account of the extreme and wonderful sufferings of certain martyrs, who, before Christ had come in the flesh, contended for the law of God even unto death, and endured most grievous and horrible evils. 18.37. In the time of our prophets, then, whose writings had already come to the knowledge of almost all nations, the philosophers of the nations had not yet arisen - at least, not those who were called by that name, which originated with Pythagoras the Samian, who was becoming famous at the time when the Jewish captivity ended. Much more, then, are the other philosophers found to be later than the prophets. For even Socrates the Athenian, the master of all who were then most famous, holding the pre-eminence in that department that is called the moral or active, is found after Esdras in the chronicles. Plato also was born not much later, who far out went the other disciples of Socrates. If, besides these, we take their predecessors, who had not yet been styled philosophers, to wit, the seven sages, and then the physicists, who succeeded Thales, and imitated his studious search into the nature of things, namely, Anaximander, Anaximenes, and Anaxagoras, and some others, before Pythagoras first professed himself a philosopher, even these did not precede the whole of our prophets in antiquity of time, since Thales, whom the others succeeded, is said to have flourished in the reign of Romulus, when the stream of prophecy burst forth from the fountains of Israel in those writings which spread over the whole world. So that only those theological poets, Orpheus, Linus, and Mus us, and, it may be, some others among the Greeks, are found earlier in date than the Hebrew prophets whose writings we hold as authoritative. But not even these preceded in time our true divine, Moses, who authentically preached the one true God, and whose writings are first in the authoritative canon; and therefore the Greeks, in whose tongue the literature of this age chiefly appears, have no ground for boasting of their wisdom, in which our religion, wherein is true wisdom, is not evidently more ancient at least, if not superior. Yet it must be confessed that before Moses there had already been, not indeed among the Greeks, but among barbarous nations, as in Egypt, some doctrine which might be called their wisdom, else it would not have been written in the holy books that Moses was learned in all the wisdom of the Egyptians, Acts 7:22 as he was, when, being born there, and adopted and nursed by Pharaoh's daughter, he was also liberally educated. Yet not even the wisdom of the Egyptians could be antecedent in time to the wisdom of our prophets, because even Abraham was a prophet. And what wisdom could there be in Egypt before Isis had given them letters, whom they thought fit to worship as a goddess after her death? Now Isis is declared to have been the daughter of Inachus, who first began to reign in Argos when the grandsons of Abraham are known to have been already born. 18.38. If I may recall far more ancient times, our patriarch Noah was certainly even before that great deluge, and I might not undeservedly call him a prophet, forasmuch as the ark he made, in which he escaped with his family, was itself a prophecy of our times. What of Enoch, the seventh from Adam? Does not the canonical epistle of the Apostle Jude declare that he prophesied? Jude 14 But the writings of these men could not be held as authoritative either among the Jews or us, on account of their too great antiquity, which made it seem needful to regard them with suspicion, lest false things should be set forth instead of true. For some writings which are said be theirs are quoted by those who, according to their own humor, loosely believe what they please. But the purity of the canon has not admitted these writings, not because the authority of these men who pleased God is rejected, but because they are not believed to be theirs. Nor ought it to appear strange if writings for which so great antiquity is claimed are held in suspicion, seeing that in the very history of the kings of Judah and Israel containing their acts, which we believe to belong to the canonical Scripture, very many things are mentioned which are not explained there, but are said to be found in other books which the prophets wrote, the very names of these prophets being sometimes given, and yet they are not found in the canon which the people of God received. Now I confess the reason of this is hidden from me; only I think that even those men, to whom certainly the Holy Spirit revealed those things which ought to be held as of religious authority, might write some things as men by historical diligence, and others as prophets by divine inspiration; and these things were so distinct, that it was judged that the former should be ascribed to themselves, but the latter to God speaking through them: and so the one pertained to the abundance of knowledge, the other to the authority of religion. In that authority the canon is guarded. So that, if any writings outside of it are now brought forward under the name of the ancient prophets, they cannot serve even as an aid to knowledge, because it is uncertain whether they are genuine; and on this account they are not trusted, especially those of them in which some things are found that are even contrary to the truth of the canonical books, so that it is quite apparent they do not belong to them. 18.41. But let us omit further examination of history, and return to the philosophers from whom we digressed to these things. They seem to have labored in their studies for no other end than to find out how to live in a way proper for laying hold of blessedness. Why, then, have the disciples dissented from their masters, and the fellow disciples from one another, except because as men they have sought after these things by human sense and human reasonings? Now, although there might be among them a desire of glory, so that each wished to be thought wiser and more acute than another, and in no way addicted to the judgment of others, but the inventor of his own dogma and opinion, yet I may grant that there were some, or even very many of them, whose love of truth severed them from their teachers or fellow disciples, that they might strive for what they thought was the truth, whether it was so or not. But what can human misery do, or how or where can it reach forth, so as to attain blessedness, if divine authority does not lead it? Finally, let our authors, among whom the canon of the sacred books is fixed and bounded, be far from disagreeing in any respect. It is not without good reason, then, that not merely a few people prating in the schools and gymnasia in captious disputations, but so many and great people, both learned and unlearned, in countries and cities, have believed that God spoke to them or by them, i.e. the canonical writers, when they wrote these books. There ought, indeed, to be but few of them, lest on account of their multitude what ought to be religiously esteemed should grow cheap; and yet not so few that their agreement should not be wonderful. For among the multitude of philosophers, who in their works have left behind them the monuments of their dogmas, no one will easily find any who agree in all their opinions. But to show this is too long a task for this work. But what author of any sect is so approved in this demon-worshipping city, that the rest who have differed from or opposed him in opinion have been disapproved? The Epicureans asserted that human affairs were not under the providence of the gods; and the Stoics, holding the opposite opinion, agreed that they were ruled and defended by favorable and tutelary gods. Yet were not both sects famous among the Athenians? I wonder, then, why Anaxagoras was accused of a crime for saying that the sun was a burning stone, and denying that it was a god at all; while in the same city Epicurus flourished gloriously and lived securely, although he not only did not believe that the sun or any star was a god, but contended that neither Jupiter nor any of the gods dwelt in the world at all, so that the prayers and supplications of men might reach them! Were not both Aristippus and Antisthenes there, two noble philosophers and both Socratic? Yet they placed the chief end of life within bounds so diverse and contradictory, that the first made the delight of the body the chief good, while the other asserted that man was made happy mainly by the virtue of the mind. The one also said that the wise man should flee from the republic; the other, that he should administer its affairs. Yet did not each gather disciples to follow his own sect? Indeed, in the conspicuous and well-known porch, in gymnasia, in gardens, in places public and private, they openly strove in bands each for his own opinion, some asserting there was one world, others innumerable worlds; some that this world had a beginning, others that it had not; some that it would perish, others that it would exist always; some that it was governed by the divine mind, others by chance and accident; some that souls are immortal, others that they are mortal - and of those who asserted their immortality, some said they transmigrated through beasts, others that it was by no means so; while of those who asserted their mortality, some said they perished immediately after the body, others that they survived either a little while or a longer time, but not always; some fixing supreme good in the body, some in the mind, some in both; others adding to the mind and body external good things; some thinking that the bodily senses ought to be trusted always, some not always, others never. Now what people, senate, power, or public dignity of the impious city has ever taken care to judge between all these and other nearly innumerable dissensions of the philosophers, approving and accepting some, and disapproving and rejecting others? Has it not held in its bosom at random, without any judgment, and confusedly, so many controversies of men at variance, not about fields, houses, or anything of a pecuniary nature, but about those things which make life either miserable or happy? Even if some true things were said in it, yet falsehoods were uttered with the same licence; so that such a city has not amiss received the title of the mystic Babylon. For Babylon means confusion, as we remember we have already explained. Nor does it matter to the devil, its king, how they wrangle among themselves in contradictory errors, since all alike deservedly belong to him on account of their great and varied impiety. But that nation, that people, that city, that republic, these Israelites, to whom the oracles of God were entrusted, by no means confounded with similar licence false prophets with the true prophets; but, agreeing together, and differing in nothing, acknowledged and upheld the authentic authors of their sacred books. These were their philosophers, these were their sages, divines, prophets, and teachers of probity and piety. Whoever was wise and lived according to them was wise and lived not according to men, but according to God who has spoken by them. If sacrilege is forbidden there, God has forbidden it. If it is said, Honor your father and your mother, Exodus 20:12 God has commanded it. If it is said, You shall not commit adultery, You shall not kill, You shall not steal, and other similar commandments, not human lips but the divine oracles have enounced them. Whatever truth certain philosophers, amid their false opinions, were able to see, and strove by laborious discussions to persuade men of - such as that God had made this world, and Himself most providently governs it, or of the nobility of the virtues, of the love of country, of fidelity in friendship, of good works and everything pertaining to virtuous manners, although they knew not to what end and what rule all these things were to be referred - all these, by words prophetic, that is, divine, although spoken by men, were commended to the people in that city, and not inculcated by contention in arguments, so that he who should know them might be afraid of contemning, not the wit of men, but the oracle of God.

185. Rufinus of Aquileia, In Suam Et Eusebii Caesariensis Latinam Ab Eo Factam Historiam, 10.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 33

186. Julian (Emperor), Letters, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 55

187. Epiphanius, Panarion, 49.2.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 195, 263

188. Augustine, De Catechizandis Rudibus, 8.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 123

189. John Chrysostom, Ad Populum Antiochenum (Homiliae 121), 9.3-9.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 188

190. Ammianus Marcellinus, History, 19.12, 22.9.5-22.9.7, 22.13.2, 23.3.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •prophecy, prophets •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 342; Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 55, 242

22.9.5. Having here also in a similar way generously furnished many things that were necessary for repairing the damage done by the earthquake, he went on past Nicaea to the borders of Gallograecia. Galatia (Gallacia); cf. Suet., Calig. 29, 2. From there he made a detour to the right and turned to Pessinus, in order to visit the ancient shrine of the Great Mother. It was from that town, in the second Punic war, that at the direction of the Cumaean verses The Sibylline Verses; see Livy, xxix. 10, 11. her image was brought to Rome by Scipio Nasica. In 204 B.C.; see Livy, l.c. 22.9.6. of its arrival in Italy, along with other matters relating to the subject, I have given a brief account by way of digression in telling of the acts of the emperor Commodus. In one of the lost books. But why the town was called by that name writers of history are not in agreement; 22.9.7. for some have maintained that since the image of the goddess fell from heaven, the city was named from πεσεῖν, which is the Greek word meaning to fall. Others say that Ilus, son of Tros, king of Dardania, Herodian, i. 11, 1. gave the place that name. But Theopompus of Chios, a pupil of Isocrates, and a rhetorician and historian. His works are lost. asserts that it was not Ilus who did it, but Midas, According to Diod. Sic. (iii. 59, 8), he was the first to build a splendid temple to Cybele at Pessinus. the once mighty king of Phrygia. 22.13.2. The unexpected destruction of this shrine by so terrible an accident inflamed the emperor with such anger, that he ordered stricter investigations than usual to be made, and the greater church at Antioch to be closed. For he suspected that the Christians had done the deed, aroused by jealousy and unwillingness to see the temple enclosed by a magnificent colonnade. 23.3.3. Here, as Julian slept, his mind was disturbed by dreams, which made him think that some sorrow would come to him. Therefore, both he himself and the interpreters of dreams, considering the present conditions, declared that the following day, which was the nineteenth of March, ought to be carefully watched. But, as was afterwards learned, it was on that same night that the temple of the Palatine Apollo, under the prefecture of Apronianus, was burned in the eternal city; and if it had not been for the employment of every possible help, the Cumaean books These Sibylline books had been kept in the pedestal of the statue of Apollo, in accordance with the desire of Augustus, who built the temple. See Suet., Aug. xxxi. 1 ( L.C.L. , i. 170). also would have been destroyed by the raging flames.

191. Theodoret of Cyrus, Ecclesiastical History, 3.11.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 242

192. Basil of Caesarea, De Spiritu Sancto, 1.3, 14.2 (4th cent. CE - 4th cent. CE) Tagged with subjects: •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 377, 386

193. Theodoret of Cyrus, Letters, 116, 133, 145 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 119

194. Anon., Numbers Rabba, 10.4 (4th cent. CE - 9th cent. CE) Tagged with subjects: •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 244

10.4. הֲדָא הוּא דִכְתִיב (משלי לא, א): דִּבְרֵי לְמוּאֵל מֶלֶךְ, לָמָּה נִקְרָא שְׁלֹמֹה לְמוּאֵל, אָמַר רַבִּי יִשְׁמָעֵאל בְּאוֹתוֹ הַלַּיְלָה שֶׁהִשְׁלִים שְׁלֹמֹה מְלֶאכֶת בֵּית הַמִּקְדָּשׁ נָשָׂא בִּתְיָה בַּת פַּרְעֹה, וְהָיָה שָׁם צַהֲלַת שִׂמְחַת בֵּית הַמִּקְדָּשׁ, וְצַהֲלַת בַּת פַּרְעֹה, וְעָלְתָה צַהֲלַת שִׂמְחַת בַּת פַּרְעֹה יוֹתֵר מִצַּהֲלַת בֵּית הַמִּקְדָּשׁ, הוּא דְאָמַר מַתְלָא כֹּלָא מְחַנְפִים לְמַלְכָּא. וּלְכָךְ נִקְרָא לְמוּאֵל, שֶׁהִשְׁלִיךְ עֹל מַלְכוּת שָׁמַיִם מֵעָלָיו, כְּלוֹמַר לָמָּה לוֹ אֵל. וּבְאוֹתָהּ שָׁעָה עָלְתָה בַּמַּחְשָׁבָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַחֲרִיב אֶת יְרוּשָׁלַיִם, הֲדָא הוּא דִכְתִיב (ירמיה לב, לא): כִּי עַל אַפִּי וְעַל חֲמָתִי וגו'. רַבָּנָן אָמְרֵי אֶלֶף מִינֵי זֶמֶר הִכְנִיסָה לוֹ בַּת פַּרְעֹה, וְהָיָה מְצַוֶּה לְזַמֵּר לְפָנָיו בְּאוֹתוֹ לַיְלָה, וְהָיְתָה אוֹמֶרֶת לוֹ, כָּךְ מְזַמְּרִין לִפְנֵי עֲבוֹדַת כּוֹכָבִים פְּלוֹנִית וְכָךְ מְזַמְּרִין לִפְנֵי עֲבוֹדַת כּוֹכָבִים פְּלוֹנִית. מֶה עָשְׂתָה בַּת פַּרְעֹה, כְּמִין פָּרָס שָׁטְחָה לוֹ לְמַעְלָה מִמֶּנּוּ וְקָבְעָה בּוֹ כָּל מִינֵי אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת שֶׁהָיוּ מַבְהִיקוֹת כְּעֵין כּוֹכָבִים וּמַזָּלוֹת, וְכָל זְמַן שֶׁהָיָה שְׁלֹמֹה רוֹצֶה לַעֲמֹד הָיָה רוֹאֶה אוֹתָן הַכּוֹכָבִים וְהַמַּזָּלוֹת וְהָיָה יָשֵׁן לוֹ עַד אַרְבַּע שָׁעוֹת. אָמַר רַבִּי לֵוִי אוֹתוֹ הַיּוֹם נִתְקָרֵב תָּמִיד בְּאַרְבַּע שָׁעוֹת, וְעַל אוֹתָהּ שָׁעָה שָׁנִינוּ, מַעֲשֶׂה הָיָה וְנִתְקָרֵב תָּמִיד שֶׁל שַׁחַר בְּאַרְבַּע שָׁעוֹת וְהָיוּ יִשְׂרָאֵל עֲצֵבִים שֶׁהָיָה יוֹם חֲנֻכַּת בֵּית הַמִּקְדָּשׁ וְלֹא הָיוּ יְכוֹלִין לַעֲשׂוֹת מִפְּנֵי שֶׁהָיָה יָשֵׁן שְׁלֹמֹה וְהָיוּ מִתְיָרְאִים לַהֲקִיצוֹ מִפְּנֵי אֵימַת הַמַּלְכוּת, הָלְכוּ וְהוֹדִיעוּ לְבַת שֶׁבַע אִמּוֹ, וְהָלְכָה הִיא וֶהֱקִיצַתּוּ וְהוֹכִיחַתּוּ, הֲדָא הוּא דִכְתִיב (משלי לא, א): מַשָֹּׂא אֲשֶׁר יִסְרַתּוּ אִמּוֹ. אָמַר רַבִּי יוֹחָנָן מְלַמֵּד שֶׁכְּפָפַתּוּ אִמּוֹ עַל הָעַמּוּד וְאָמְרָה לוֹ (משלי לא, ב): מַה בְּרִי, הַכֹּל יוֹדְעִין שֶׁאָבִיךָ יְרֵא שָׁמַיִם הָיָה, עַכְשָׁיו יֹאמְרוּ כֵּן, בַּת שֶׁבַע הִיא אִמּוֹ גָּרְמָה לוֹ, (משלי לא, ב): וּמַה בַּר בִּטְנִי, כָּל נָשִׁים שֶׁל בֵּית אָבִיךָ כֵּיוָן שֶׁמִּתְעַבְּרוֹת שׁוּב אֵין רוֹאוֹת פְּנֵי הַמֶּלֶךְ, וַאֲנִי דָחַקְתִּי וְנִכְנַסְתִּי כְּדֵי שֶׁיְהֵא הַבֵּן מְלֻבָּן וּמְזֹרָז, (משלי לא ב): וּמֶה בַּר נְדָרָי, כָּל נָשִׁים שֶׁל בֵּית אָבִיךָ כֵּיוָן שֶׁמִּתְעַבְּרוֹת הָיוּ נוֹדְרוֹת וְאוֹמְרוֹת יִהְיֶה לָנוּ בֵּן הָגוּן לְמַלְכוּת, וַאֲנִי נָדַרְתִּי וְאָמַרְתִּי יִהְיֶה לִי בֵּן זָרוּז וּמְלֻמָּד בַּתּוֹרָה וְהָגוּן לִנְבִיאוּת. (משלי לא, ג): אַל תִּתֵּן לַנָּשִׁים חֵילֶךָ, שֶׁתְּהֵא רוֹדֵף אַחַר זִמָּה, שֶׁהֵם מְטַלְטְלִין דַּעְתּוֹ שֶׁל אָדָם. (משלי כט, ג): וְרֹעֶה זוֹנוֹת יְאַבֶּד הוֹן, (משלי לא, ג): וּדְרָכֶיךָ לַמְחוֹת מְלָכִין, הַתּוֹרָה הִזְהִירָה וְאָמְרָה (דברים יז, יז): וְלֹא יַרְבֶּה לוֹ נָשִׁים, הִזָּהֵר בַּדְּבָרִים הַלָּלוּ שֶׁהֵם מְחִיַּת מְלָכִים. (משלי יז, ד): אַל לַמְּלָכִים לְמוֹאֵל, מַה לְּךָ אֵצֶל מְלָכִים, שֶׁאוֹמְרִים לָמָּה לָנוּ אֵל, לַעֲשׂוֹת כְּמַעֲשֵׂיהֶם, (משלי יז, ד): אַל לַמְּלָכִים שְׁתוֹ יָיִן, מַה לְּךָ לְהַשְׁווֹת עַצְמְךָ לַמְּלָכִים הַשּׁוֹתִים יַיִן וּמִשְׁתַּכְּרִין וְעוֹשִׂין כָּל מִינֵי זִמָּה, אַל תַּעֲשֶׂה כְּמַעֲשֵׂיהֶם. (משלי יז, ד): וּלְרוֹזְנִים אֵי שֵׁכָר, מִי שֶׁכָּל רָזֵי עוֹלָם גְּלוּיִם לוֹ יִשְׁתֶּה יַיִן וְיִשְׁתַּכֵּר, (משלי יז, ה): פֶּן יִשְׁתֶּה וְיִשְׁכַּח מְחֻקָּק, אָמַר רַבִּי שִׁמְעוֹן אֵלּוּ דִּבְרֵי תוֹרָה הַחֲקוּקִים, וְכָתוּב בָּהֶם (שמות כ, יג): לֹא תִנְאָף, (משלי יז, ה): וִישַׁנֶּה דִּין כָּל בְּנֵי עֹנִי, אָמְרָה לוֹ הַדִּין נִמְסַר לְמַלְכוּת בֵּית דָּוִד, כְּמָה דִכְתִיב (ירמיה כא, יב): בֵּית דָּוִד כֹּה אָמַר ה' דִּינוּ לַבֹּקֶר מִשְׁפָּט, תִּשְׁתֶּה יַיִן וּתְשַׁנֶּה דִּין כָּל בְּנֵי עֹנִי, תְּזַכֶּה אֶת הַחַיָּב וּתְחַיֵּב אֶת הַזַּכַּאי. מִכָּאן אָמְרוּ דַּיָּן שֶׁשָּׁתָה רְבִיעִית יַיִן אַל יָדוּן, וְכֵן חָכָם שֶׁשָּׁתָה רְבִיעִין יַיִן אַל יוֹרֶה. (משלי יז, ו): תְּנוּ שֵׁכָר לְאוֹבֵד וְיַיִן לְמָרֵי נָפֶשׁ, אָמַר רַבִּי חָנָן לֹא נִבְרָא יַיִן בָּעוֹלָם הַזֶּה אֶלָּא לְשַׁלֵּם שָׂכָר לָרְשָׁעִים בָּעוֹלָם הַזֶּה שֶׁהֵם אֲבוּדִים לָעוֹלָם הַבָּא, וּלְנַחֵם אֲבֵלִים, הֲדָא הוּא דִכְתִיב: וְיַיִן לְמָרֵי נָפֶשׁ. מִכָּאן אָמְרוּ כָּל הַנֶּהֱרָגִין בְּבֵית דִּין הָיוּ מַשְׁקִין אוֹתוֹ יַיִן חַי כְּדֵי שֶׁתִּטָּרֵף דַּעְתּוֹ עָלָיו, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: תְּנוּ שֵׁכָר לְאוֹבֵד, (משלי יז, ז): יִשְׁתֶּה וְיִשְׁכַּח רִישׁוֹ, עַל הָאוֹבֵד יֹאמַר, שֶׁיִּשְׁכַּח הַמָּוֶת שֶׁהוּא רִישׁוֹ (משלי יז, ז): וַעֲמָלוֹ, עַל מָרֵי נֶפֶשׁ הוּא אוֹמֵר, שֶׁיָּמוּתוּ לוֹ בָּנִים וּבָנוֹת וְהוּא מַר נֶפֶשׁ וְהַיַּיִן יְשַׂמַּח לֵב, וְלֹא יִזְכֹּר עוֹד אֶת צַעֲרוֹ. (משלי יז, ז): וַעֲמָלוֹ לֹא יִזְכֹּר עוֹד, אֵלּוּ בָנָיו שֶׁהֵם עֲמָלוֹ, כְּהַהִיא דִּתְנֵינַן (דברים כו, ז): וְאֶת עֲמָלֵנוּ אֵלּוּ הַבָּנִים, כְּמָה שֶׁנֶּאֱמַר (שמות א, כב): כָּל הַבֵּן הַיִּלּוֹד וגו'. (משלי לא, ח): פְּתַח פִּיךָ לְאִלֵּם, מִכָּאן שֶׁאִם אֵין טוֹעֲנִין לְיוֹרֵשׁ וּלְלוֹקֵחַ שֶׁבֵּית דִּין טוֹעֲנִין. דָּבָר אַחֵר, פְּתַח פִּיךָ לְאִלֵּם, כְּנֶגֶד הַיְתוֹמִים הוּא אוֹמֵר שֶׁאֵינָן יוֹדְעִין לִטְעוֹן, וְעוֹד שֶׁאֵין יוֹדְעִין בְּעֵסֶק אֲבִיהֶם, שֶׁבֵּית דִּין טוֹעֲנִין בִּשְׁבִילָן, הֱוֵי (משלי לא, ח): אֶל דִּין כָּל בְּנֵי חֲלוֹף, זֶה בְּנֵי הַמֵּת שֶׁחָלַף וְהָלַךְ לְבֵית עוֹלָמוֹ. דָּבָר אַחֵר, שֶׁהֵן חִלּוּפֵי אֲבִיהֶם, כְּמָה דְתֵימָא (תהלים נה, כ): אֲשֶׁר אֵין חֲלִיפוֹת לָמוֹ וגו', אָמַר רַבִּי חֲנִינָא זֶה שֶׁאֵין מֵנִיחַ לוֹ בֵּן (משלי לא, ט): פְּתַח פִּיךָ שְׁפָט צֶדֶק, שֶׁלֹא תַעֲשֶׂה שֶׁתְּלַמְּדֵם טַעֲנוֹת (משלי לא, ט): וְדִין עָנִי וְאֶבְיוֹן, כְּמָה דְתֵימָא (שמות כג, ו): לֹא תַטֶּה מִשְׁפַּט אֶבְיֹנְךָ בְּרִיבוֹ. דָּבָר אַחֵר, אֵלּוּ הַצְּדָקוֹת וּמַתְּנוֹת עֲנִיִּים, שֶׁהֵם דִּינָם, שֶׁאַתָּה צָרִיךְ לְהוֹצִיא מִן הַגַּזְלָן וְלָתֵת לָהֶם, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (משלי כב, כב): אַל תִּגְזָל דָּל כִּי דַל הוּא וגו'. דָּבָר אַחֵר, דִּבְרֵי לְמוּאֵל מֶלֶךְ מַשָֹּׂא וגו', זוֹ הָיְתָה תּוֹרָה שֶׁמְיַסַּרְתּוֹ לִשְׁלֹמֹה, שֶׁנִּקְרֵאת אֵם לְלוֹמְדֶיהָ, כְּמָה דְתֵימָא (משלי ב, ג): כִּי אִם לַבִּינָה תִקְרָא אֵם כָּתוּב, וְלָמָּה נִקְרָא הַדָּבָר מַשָֹּׂא, לְפִי שֶׁדָּבָר קָשֶׁה בָּא לוֹ לְכָל מִי שֶׁיַּעֲשֶׂה כְּמַעֲשֵׂה שְׁלֹמֹה, מַה בְּרִי וגו', אֵין אוֹמֵר מַה בְּנִי, אֶלָּא, מַה בְּרִי, אֵלּוּ צַוָּאוֹת וְאַזְהָרוֹת שֶׁל תּוֹרָה, שֶׁהִיא נִקְרֵאת בַּר, כְּמָה דְתֵימָא (תהלים ב, יב): נַשְׁקוּ בַר פֶּן יֶאֱנַף וגו', שֶׁכָּל דְּבָרֶיהָ בָּרִים, וְעַל אַזְהָרָה הַכְּתוּבָה בַּתּוֹרָה (דברים ז, ג): וְלֹא תִתְחַתֵּן בָּם בִּתְּךָ לֹא תִתֵּן לִבְנוֹ, הוּא אוֹמֵר דָּבָר זֶה, לְפִי שֶׁשְּׁלֹמֹה לָקַח מִבְּנוֹת הַגּוֹיִם וְהִתְחַתֵּן בָּהֶם, שֶׁנֶּאֱמַר (מלכים א יא, א ב): וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים וגו' מִן הַגּוֹיִם אֲשֶׁר אָמַר ה' אֶל בְּנֵי יִשְׂרָאֵל לֹא תָבֹאוּ בָהֶם וְהֵם לֹא יָבֹאוּ בָכֶם אָכֵן יַטּוּ וגו'. חֲנַנְיָה בֶּן רַבִּי יְהוֹשֻׁעַ אָמַר מִשּׁוּם הָכֵי אָמַר: לֹא תִתְחַתֵּן בָּם. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר: לְאַהֲבָה מַמָּשׁ, לִזְנוּת. רַבִּי יוֹסֵי בַּר חֲלַפְתָּא אוֹמֵר לֹא חִיְּבָן לְגַיְרָן וּלְקָרְבָן תַּחַת כַּנְפֵי שָׁמָיִם. וּמַה בַּר בִּטְנִי, הִזְהִירָה תּוֹרָה עַל אֵשֶׁת אִישׁ, וּלְכָךְ כָּתוּב בְּכָאן בֶּטֶן, שֶׁבְּנוֹאֵף וְנוֹאֶפֶת כְּתִיב (במדבר ה, כז): וְצָבְתָה בִטְנָהּ וגו' (במדבר ה, כב): לַצְבּוֹת בֶּטֶן וגו'. וּמֶה בַּר נְדָרָי, הִזְהִירַתּוּ הַתּוֹרָה שֶׁלֹא לִשְׁתּוֹת יַיִן כְּדֵי שֶׁלֹא יָבֹא לְהִתְעַסֵּק בִּזְנוּת, וּלְכָךְ כָּתוּב בְּכָאן נְדָרָי, כְּנֶגֶד פָּרָשַׁת נָזִיר הַכְּתוּבָה אַחַר פָּרָשַׁת סוֹטָה שֶׁכָּתוּב בָּהּ: אִישׁ אוֹ אִשָּׁה כִּי יַפְלִא לִנְדֹּר וגו'. אַל תִּתֵּן לַנָּשִׁים חֵילֶךָ, אַחַר שֶׁזָּכַר רוּחַ הַקֹּדֶשׁ אֵלּוּ שָׁלשׁ אַזְהָרוֹת בְּרֶמֶז, חָזַר וּפְרָטָן בְּפֵרוּשׁ, הֲדָא הוּא דִכְתִיב: אַל תִּתֵּן לַנָּשִׁים חֵילֶךָ, כְּנֶגֶד נָשִׁים נָכְרִיּוֹת שֶׁלָּקַח וְסָרוּ לְבָבוֹ מִן הַקָּדוֹשׁ בָּרוּךְ הוּא, הֱוֵי: חֵילֶךָ, זֶה חֵילָהּ שֶׁל תּוֹרָה שֶׁאָמְרָה (דברים יז, יז): וְלֹא יַרְבֶּה לוֹ נָשִׁים וגו', וְעָבַר עָלֶיהָ. וּדְרָכֶיךָ לַמְחוֹת מְלָכִין, כְּנֶגֶד זְנוּת אֵשֶׁת אִישׁ הַכָּתוּב מְדַבֵּר, הֲדָא הוּא דִכְתִיב וּדְרָכֶיךָ לַמְחוֹת, כְּמָה דְתֵימָא (בראשית ו, יב): כִּי הִשְׁחִית כָּל בָּשָׂר וגו', לַמְחוֹת, דִּבְרֵי תוֹרָה הַיּוֹעֲצִים אוֹתְךָ טוֹבָה, כְּמָה דְתֵימָא (משלי ח, יד): לִי עֵצָה וְתוּשִׁיָּה, וְאֵין מְלָכִין אֶלָּא עֵצוֹת, כְּמָה דְתֵימָא (דניאל ד, כד): לָהֵן מַלְכָּא מִלְכִּי יִשְׁפַּר עֲלָךְ, הֱוֵי: לַמְחוֹת מְלָכִין, כְּמָה דְתֵימָא (במדבר ה, כג): וְכָתַב אֶת הָאָלֹת הָאֵלֶּה וגו', אַל לַמְּלָכִים לְמוֹאֵל וגו', שְׁלשָׁה שֵׁמוֹת נִקְרְאוּ לוֹ: יְדִידְיָה, קֹהֶלֶת וּשְׁלֹמֹה. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר, שִׁבְעָה: אָגוּר, בִּן יָקֶה, לְמוּאֵל, אִיתִיאֵל. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן עִקַּר אַוְתֵּינַנָּיָה שֶׁלָּהֶם שְׁלשָׁה: יְדִידְיָה, קֹהֶלֶת וּשְׁלֹמֹה. מוֹדֶה רַבִּי שְׁמוּאֵל בְּרַבִּי נַחְמָן בְּאִילֵין אַרְבַּעְתֵּיהּ, אֶלָּא שֶׁנִּתְכַּנֶּה בָּהֶם וְהֻצְרְכוּ לְהִדָּרֵשׁ: אָגוּר, שֶׁאָגַר דִּבְרֵי תוֹרָה. יָקֶה, שֶׁהֵקִיא דִבְרֵי תוֹרָה כַּסֵּפֶל הַזֶּה שֶׁהוּא מִתְמַלֵּא בִּן שַׁעְתּוֹ וּמִתְפַּנֶּה בִּן שַׁעְתּוֹ. לְמוּאֵל, שֶׁנָּם לָאֵל וְאָמַר יָכֵילְנָא לְהַרְבּוֹת נָשִׁים וְלֹא לַחֲטוֹא. אִיתִיאֵל, שֶׁאָמַר אִתִּי אֵל וְאוּכָל. וְאוֹמֵר: אַל לַמְּלָכִים לְמוֹאֵל, אָמְרָה הַתּוֹרָה שְׁלשָׁה דְבָרִים שֶׁנִּצְטַוּוּ הַמְלָכִים: שֶׁלֹא לְהַרְבּוֹת נָשִׁים, וְשֶׁלֹא לְהַרְבּוֹת סוּסִים, וְשֶׁלֹא לְהַרְבּוֹת כֶּסֶף וְזָהָב, אֵין עֲלֵיהֶם לוֹמַר לָאֵל שֶׁיַּרְבּוּ וְלֹא יֶחֶטְאוּ. (משלי לא, ד) אַל לַמְּלָכִים שְׁתוֹ יָיִן, הֲרֵי זֶה אָמוּר כְּנֶגֶד נֶדֶר נָזִיר הָאָמוּר אַחַר פָּרָשַׁת סוֹטָה שֶׁצְּרִיכִין הַמְּלָכִים לִשְׁמֹר עַצְמָן מִן הַיַּיִן, וְכֵן הָרוֹזְנִים, כְּדֵי שֶׁלֹא יָבוֹאוּ לִידֵי זִמָּה וִיחַיְבוּ הָעוֹלָם. וְלָמָּה הִזְהִירָה מְלָכִים וְרוֹזְנִים לְבַדָּם, וַהֲלֹא כָּל בְּנֵי אָדָם צְרִיכִין לְהִזָּהֵר מִן הַיַּיִן שֶׁלֹא יִשְׁתּוּ וִיקַלְקְלוּ, אֶלָּא מִפְּנֵי שֶׁסִּפֵּק בְּיַד מְלָכִים לִשְׁתּוֹת וְלַעֲשׂוֹת כָּל רְצוֹנָם בַּעֲבֵרָה וְאֵין שֶׁיְמַחֶה בְּיָדָם. (משלי לא, ה) פֶּן יִשְׁתֶּה וְיִשְׁכַּח מְחֻקָּק, שֶׁבִּשְׁבִיל הַיַּיִן שֶׁיִּשְׁתֶּה יִשְׁכַּח מַה שֶּׁצִּוְתָה תּוֹרָה לַמְחוֹקֵק חֻקִּים שֶׁל תּוֹרָה, הִיא פָּרָשַׁת סוֹטָה. (משלי לא, ה) וִישַׁנֶּה דִּין כָּל בְּנֵי עֹנִי, הַנּוֹאֵף הַזֶּה כְּשֶׁהוּא הוֹלֵךְ אֵצֶל אֵשֶׁת אִישׁ וְהִיא מִתְעַבֶּרֶת הֵימֶנּוּ, נִמְצָא אוֹתוֹ מַמְזֵר שֶׁאֵין לוֹ דִין חֵלֶק בְּנִכְסֵי בַּעֲלָהּ, וְהוּא יְחַלֵּק עִם בָּנָיו בַּנְּכָסִים, שֶׁיִּהְיוּ סְבוּרִים שֶׁהוּא בְּנוֹ. דָּבָר אַחֵר, פְּעָמִים לֹא יַנִּיחַ הַבַּעַל בֵּן וּמִן הַתּוֹרָה יְרֻשָּׁתוֹ חוֹזֶרֶת לְאֶחָיו, וְזֶה הַמַּמְזֵר יוֹרֵשׁ מָמוֹנוֹ, שֶׁיִּהְיוּ סְבוּרִים שֶׁהוּא בְּנוֹ, וִישַׁנֶּה דִּין כָּל בְּנֵי עֹנִי, לְכָךְ הִזְהִירָה תּוֹרָה אַחַר סוֹטָה דִּין נָזִיר: שֶׁהַיַּיִן גּוֹרֵם לַנּוֹאֵף וְנוֹאֶפֶת לָבוֹא לְתַקָּלָה, הֲדָא הוּא דִכְתִיב: אִישׁ אוֹ אִשָּׁה כִּי יַפְלִא וגו'. וּמִנַּיִן שֶׁחָזַר שְׁלֹמֹה וְהוֹדָה, שֶׁנֶּאֱמַר (משלי ל, ב): כִּי בַעַר אָנֹכִי מֵאִישׁ, זֶה נֹחַ, דִּכְתִיב (בראשית ט, כ): וַיָּחֶל נֹחַ אִישׁ וגו', שֶׁעַל יְדֵי יַיִן נִתְקַלֵּל, וְלֹא לָמַדְתִּי מִמֶּנּוּ. (משלי ל, ב): וְלֹא בִינַת אָדָם לִי, זֶה אָדָם הָרִאשׁוֹן, שֶׁעַל יְדֵי יַיִן שֶׁשָּׁתָה נִתְקַלֵּל הָעוֹלָם בַּעֲבוּרוֹ, דְּאָמַר רַבִּי אָבִין יַיִן מָסְכָה לוֹ חַוָּה לְאָדָם וְשָׁתָה, שֶׁנֶּאֱמַר (בראשית ג, ו): וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל, וּכְתִיב (משלי כג, לא): אַל תֵּרֶא יַיִן כִּי יִתְאַדָּם וגו', (משלי ל, ג): וְלֹא לָמַדְתִּי חָכְמָה, מֵחָכְמַת הַתּוֹרָה, שֶׁבְּכָל מָקוֹם שֶׁכָּתוּב יַיִן בַּתּוֹרָה עוֹשֶׂה רשֶׁם, (משלי ל, ג): וְדַעַת קְדשִׁים אֵדָע, מִי שֶׁרוֹצֶה לְקַדֵּשׁ עַצְמוֹ שֶׁלֹא יִכָּשֵׁל בִּזְנוּת, יַזִּיר עַצְמוֹ מִן הַיָּיִן. וְקִלְקַלְתִּי בִּזְנוּת, וְדַעַת קְדשִׁים אֵדָע, לְכָךְ נֶאֱמַר פָּרָשַׁת נָזִיר אַחַר סוֹטָה.

195. Theodoret of Cyrus, Letters, 116, 133, 145 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 119

196. Theodoret of Cyrus, Letters, 116, 133, 145 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 119

197. Damaskios, Vita Isidori, 89-90 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 95

198. Jerome, Letters, 41.2, 108.8 (5th cent. CE - 5th cent. CE) Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 195, 263

199. Theodosius Ii Emperor of Rome, Theodosian Code, 9.16.4-9.16.6, 9.34.1-9.34.5, 13.3.5, 16.5.1-16.5.2, 16.10.2, 16.10.6, 16.10.12 (5th cent. CE - 5th cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 33, 54, 55, 265

200. Damaskios, Vita Isidori (Ap. Photium, Bibl. Codd. 181, 242), 90, 89 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 95

201. Isidore of Seville, Etymologies, 8.7.10, 8.8.2, 8.9.2, 8.9.5-8.9.6, 8.9.10, 8.9.31-8.9.32 (6th cent. CE - 7th cent. CE) Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 285

204. Hebrew Bible, '2 Kings, 14.27 Tagged with subjects: •nan Found in books: DeJong (2022), A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession, 93

210. Strabo, Geography, 7.25, 10.3.12, 12.5.3, 12.8.11, 13.1.22, 14.5.28 Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 72, 110, 333, 342

10.3.12. But as for the Berecyntes, a tribe of Phrygians, and the Phrygians in general, and those of the Trojans who live round Ida, they too hold Rhea in honor and worship her with orgies, calling her Mother of the Gods and Agdistis and Phrygia the Great Goddess, and also, from the places where she is worshipped, Idaea and Dindymene and Sipylene and Pessinuntis and Cybele and Cybebe. The Greeks use the same name Curetes for the ministers of the goddess, not taking the name, however, from the same mythical story, but regarding them as a different set of Curetes, helpers as it were, analogous to the Satyri; and the same they also call Corybantes. 12.5.3. Pessinus is the greatest of the emporiums in that part of the world, containing a sanctuary of the Mother of the Gods, which is an object of great veneration. They call her Agdistis. The priests were in ancient times potentates, I might call them, who reaped the fruits of a great priesthood, but at present the prerogatives of these have been much reduced, although the emporium still endures. The sacred precinct has been built up by the Attalic kings in a manner befitting a holy place, with a sanctuary and also with porticos of white marble. The Romans made the sanctuary famous when, in accordance with oracles of the Sibyl, they sent for the statue of the goddess there, just as they did in the case of that of Asclepius at Epidaurus. There is also a mountain situated above the city, Dindymum, after which the country Dindymene was named, just as Cybele was named after Cybela. Near by, also, flows the Sangarius River; and on this river are the ancient habitations of the Phrygians, of Midas, and of Gordius, who lived even before his time, and of certain others, — habitations which preserve not even traces of cities, but are only villages slightly larger than the others, for instance, Gordium and Gorbeus, the royal residence of Castor the son of Saocondarius, where Deiotarus, Castor's father-in-law, slew him and his own daughter. And he pulled down the fortress and ruined most of the settlement. 12.8.11. Cyzicus is an island in the Propontis, being connected with the mainland by two bridges; and it is not only most excellent in the fertility of its soil, but in size has a perimeter of about five hundred stadia. It has a city of the same name near the bridges themselves, and two harbors that can be closed, and more than two hundred ship-sheds. One part of the city is on level ground and the other is near a mountain called Arcton-oros. Above this mountain lies another mountain, Dindymus; it rises into a single peak, and it has a sanctuary of Dindymene, Mother of the Gods, which was founded by the Argonauts. This city rivals the foremost of the cities of Asia in size, in beauty, and in its excellent administration of affairs both in peace and in war. And its adornment appears to be of a type similar to that of Rhodes and Massalia and ancient Carthage. Now I am omitting most details, but I may say that there are three directors who take care of the public buildings and the engines of war, and three who have charge of the treasure-houses, one of which contains arms and another engines of war and another grain. They prevent the grain from spoiling by mixing Chalcidic earth with it. They showed in the Mithridatic war the advantage resulting from this preparation of theirs; for when the king unexpectedly came over against them with one hundred and fifty thousand men and with a large cavalry, and took possession of the mountain opposite the city, the mountain called Adrasteia, and of the suburb, and then, when he transferred his army to the neck of land above the city and was fighting them, not only on land, but also by sea with four hundred ships, the Cyziceni held out against all attacks, and, by digging a counter-tunnel, all but captured the king alive in his own tunnel; but he forestalled this by taking precautions and by withdrawing outside his tunnel: Lucullus, the Roman general, was able, though late, to send an auxiliary force to the city by night; and, too, as an aid to the Cyziceni, famine fell upon that multitudinous army, a thing which the king did not foresee, because he suffered a great loss of men before he left the island. But the Romans honored the city; and it is free to this day, and holds a large territory, not only that which it has held from ancient times, but also other territory presented to it by the Romans; for, of the Troad, they possess the parts round Zeleia on the far side of the Aesepus, as also the plain of Adrasteia, and, of Lake Dascylitis, they possess some parts, while the Byzantians possess the others. And in addition to Dolionis and Mygdonis they occupy a considerable territory extending as far as lake Miletopolitis and Lake Apolloniatis itself. It is through this region that the Rhyndacus River flows; this river has its sources in Azanitis, and then, receiving from Mysia Abrettene, among other rivers, the Macestus, which flows from Ancyra in Abaeitis, empties into the Propontis opposite the island Besbicos. In this island of the Cyziceni is a well-wooded mountain called Artace; and in front of this mountain lies an isle bearing the same name; and near by is a promontory called Melanus, which one passes on a coasting-voyage from Cyzicus to Priapus. 13.1.22. Abydus was founded by Milesians, being founded by permission of Gyges, king of the Lydians; for this district and the whole of the Troad were under his sway; and there is a promontory named Gygas near Dardanus. Abydus lies at the mouth of the Propontis and the Hellespont; and it is equidistant from Lampsacus and Ilium, about one hundred and seventy stadia. Here, separating Europe and Asia, is the Heptastadium, which was bridged by Xerxes. The European promontory that forms the narrows at the place of the bridge is called the Chersonesus because of its shape. And the place of the bridge lies opposite Abydus. Sestus is the best of the cities in the Chersonesus; and, on account of its proximity to Abydus, it was assigned to the same governor as Abydus in the times when governorships had not yet been delimited by continents. Now although Abydus and Sestus are about thirty stadia distant from one another from harbor to harbor, yet the line of the bridge across the strait is short, being drawn at an angle to that between the two cities, that is, from a point nearer than Abydus to the Propontis on the Abydus side to a point farther away from the Propontis on the Sestus side. Near Sestus is a place named Apobathra, where the pontoon-bridge was attached to the shore. Sestus lies farther in towards the Propontis, farther up the stream that flows out of the Propontis. It is therefore easier to cross over from Sestus, first coasting a short distance to the Tower of Hero and then letting the ships make the passage across by the help of the current. But those who cross over from Abydus must first follow the coast in the opposite direction about eight stadia to a tower opposite Sestus, and then sail across obliquely and thus not have to meet the full force of the current. After the Trojan War Abydus was the home of Thracians, and then of Milesians. But when the cities were burned by Dareius, father of Xerxes, I mean the cities on the Propontis, Abydus shared in the same misfortune. He burned them because he had learned after his return from his attack upon the Scythians that the nomads were making preparations to cross the strait and attack him to avenge their sufferings, and was afraid that the cities would provide means for the passage of their army. And this too, in addition to the other changes and to the lapse of time, is a cause of the confusion into which the topography of the country has fallen. As for Sestus and the Chersonesus in general, I have already spoken of them in my description of the region of Thrace. Theopompus says that Sestus is small but well fortified, and that it is connected with its harbor by a double wall of two plethra, and that for this reason, as also on account of the current, it is mistress of the passage. 14.5.28. After saying that the poet mentions certain unknown tribes, Apollodorus rightly names the Cauconians, the Solymi, the Ceteians, the Leleges, and the Cilicians of the plain of Thebe; but the Halizones are a fabrication of his own, or rather of the first men who, not knowing who the Halizones were, wrote the name in several different ways and fabricated the birthplace of silver and many other mines, all of which have given out. And in furtherance of their emulous desire they also collected the stories cited by Demetrius of Scepsis from Callisthenes and certain other writers, who were not free from the false notions about the Halizones. Likewise the wealth of Tantalus and the Pelopidae arose from the mines round Phrygia and Sipylus; that of Cadmus from those round Thrace and Mt. Pangaeus; that of Priam from the gold mines at Astyra near Abydus (of which still today there are small remains; here the amount of earth thrown out is considerable, and the excavations are signs of the mining in olden times); and that of Midas from those round Mt. Bermius; and that of Gyges and Alyattes and Croesus from those Lydia and from the region between Atarneus and Pergamum, where is a small deserted town, whose lands have been exhausted of ore.

212. Cedrenus, Synopsis Historion, 1.621 Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 95

213. Callimachus, Hymns, 3.242-3.247 Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 333

214. Council of Laodicea [Between Ca.343-381], Can., 11, 44 Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 312

215. Dead Sea Scrolls, 4Q264A (Halakha B), None Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 100, 155

216. Anon., Yalqut Shimoni, 14.40 Tagged with subjects: •prophets and prophecy Found in books: Levison (2009), Filled with the Spirit, 165

217. Epigraphy, Tam, 5.1.460, 5.1.535 Tagged with subjects: •prophets and priests at rome, prophecy as a priestly function Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 125, 127

218. Zonaras, Epitome, 14.2.29 Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 95

219. Anon., Megillat Taanit (Lichtenstein), None Tagged with subjects: •prophecy, false prophets Found in books: Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 53

222. Orphic Hymns., Fragments, 1 Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337

223. John Malalas, History, 15.16 Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 95

228. Â€˜Constantius of Lyonâ€™, Life of St Germanus of Auxerre, None Tagged with subjects: •prophets and priests at rome, prophecy as a priestly function Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 178

229. Anon., Fragments, 1 Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337

230. Polemon, Physiognomica, 162, 12-16 Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 208

231. Anon., 4 Ezra, a b c d\n0 11.55 11.55 11 55 \n1 14.33 14.33 14 33 \n2 14.39 14.39 14 39 \n3 14.37 14.37 14 37 \n4 14.34 14.34 14 34 \n5 14.43 14.43 14 43 \n6 14.26 14.26 14 26 \n7 . . \n8 1 1 1 None\n9 14.44 14.44 14 44 \n10 14.29 14.29 14 29 \n11 14.22 14.22 14 22 \n12 14.38 14.38 14 38 \n13 4 4 4 None\n14 14.46 14.46 14 46 \n15 14.23 14.23 14 23 \n16 14.31 14.31 14 31 \n17 14.45 14.45 14 45 \n18 8 8 8 None\n19 14.27 14.27 14 27 \n20 14.40 14.40 14 40 \n21 14.35 14.35 14 35 \n22 14.42 14.42 14 42 \n23 - None\n24 14.25 14.25 14 25 \n25 14.41 14.41 14 41 \n26 14.36 14.36 14 36 \n27 14.48 14.48 14 48 \n28 2 2 2 None\n29 14.32 14.32 14 32 \n30 14.47 14.47 14 47 \n31 14.24 14.24 14 24 \n32 14.28 14.28 14 28 \n33 14.30 14.30 14 30 Tagged with subjects: •nan Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 244

232. Muirchu, Vita Patricii, 1.10.4, 1.15.2, 1.20.8-1.20.9 Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 265

233. Anon., Hisperica Famina, None Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 268

237. Epigraphy, Didyma, None Tagged with subjects: •nan Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 83

240. Theodoret of Cyrus, Pr., None Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 119

242. Anon., Passio Paphnutii Et Sociorum, 17 Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53

246. Epigraphy, Ig Ii2, 3109, 3462, 4638 Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337

247. Dead Sea Scrolls, 4Q217 (Papjubileesb?), -, 3, 36, 6, 7, 37 Tagged with subjects: •nan Found in books: Jassen (2014), Scripture and Law in the Dead Sea Scrolls, 250

248. Epigraphy, Igr Iv, 353 Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 139

249. Anon., Fragments, 1 Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337

250. Anon., Fragments, 1 Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337

251. Anon., Fragments, 1 Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337

252. Epigraphy, Recam, 3.120, 3.123 Tagged with subjects: •prophets and priests at rome, prophecy as a priestly function Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 113

253. Gregory of Nazianzus, Or., 2.3, 2.17, 2.23-2.26, 2.91, 4.59-4.60, 4.69, 4.71, 4.73, 4.99, 32.14, 42.17 Tagged with subjects: •nan Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 170, 173, 176, 177, 179, 181, 182

255. Anon., Cologne Mani Codex, 58.6-60.7 Tagged with subjects: •prophets, prophecy Found in books: Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 247

256. Epigraphy, Tam V,3, 1882, 1840 Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 153

257. Epigraphy, Syll. , 1157, 635 Tagged with subjects: •nan Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 85

258. Epigraphy, Smyrna, 594 Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 139

259. Epigraphy, Seg, 37.961, 37.968, 54.454, 56.768 Tagged with subjects: •prophets, prophecy, •prophets and priests at rome, prophecy as a priestly function Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 85; Huttner (2013), Early Christianity in the Lycus Valley, 139, 201, 202, 263

260. Epigraphy, Ogis, 494 Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 149

261. Epigraphy, Mama Ix, 60 Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 200

262. Epigraphy, Mama Iii, 364 Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 264

263. Juvenal, Frg. 2D, 8.1 Tagged with subjects: •prophecy, prophets, prophetic books Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 447

265. Philippus Sidetes, Fragments De Boor 1888, 6 Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 206

266. Gregorius of Nazianzus, Orationes, 4.3, 4.31, 4.43, 4.55, 4.70, 4.72, 4.100-4.109, 4.116-4.124, 5.5, 5.31-5.32, 5.38, 5.41 Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 58

267. John Chrysostom, De Pseudoprophetis, 6 Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 116

268. Anon., Sifre Zuta Numbers, 8.4 Tagged with subjects: •prophecy, prophets Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 192

269. Anon., Synaxarium Ecclesiae Constantinopolitanae, 14-15 Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 198

270. Epigraphy, Inschriften Von Laodicea, 68, 67 Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 149, 150, 200

271. Anon., Fragments, 1 Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337

272. Epigraphy, Ritti 2006, 16 Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 139

273. Epigraphy, Judeich 1898, 24, 262, 319 Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 264

274. Justinus, Epitome Historiarum Philippicarum, 7.2.11, 11.7.6 Tagged with subjects: •prophecy and prophets Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 72, 86

275. Epigraphy, Tabbernee 1997, 11, 4, 82-83, 10 Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 263, 264

276. Epigraphy, Merkelbach / Stauber I, 02/12/01 Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 264

277. Epigraphy, Ritti 2004, 5 Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 263, 264

278. Papias, Fragments, 10, 5 Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 205

279. Anon., Laterculus Veronensis, Barnes 1982, P., 1982 Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 202

280. Epigraphy, Robert 1969, 8 Tagged with subjects: •prophets, prophecy, Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 203

281. Various, Synodicon Vetus, 17, 19, 6, 3 Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 260

282. Epigraphy, Ramsay 1895, 96, 27 Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 264

283. Anon., Pesiqta De Rav Kahana, 12 Tagged with subjects: •prophecy, prophets Found in books: Balberg (2023), Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture, 237, 238, 239

284. Anon., Passio S. Victoris Mauri, 6 Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53

285. Anon., Passio Gordii Caesariensis Cappadoc., 2 Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53

287. Prosper of Aquitaine, Ad Ann., 443 Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 116

288. Anon., Acta Conciliorum Oecumenicorum, 4.1.218, 4.1.242 Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 116

289. Manuscripts, Codices Latini Antiquiores, 33 Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 285

296. Tirechan, Vita Patricii, 42.6-42.7 Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 265

297. Anon., Martyrium Victoris, 4 Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53

298. Anon., Passio Alexandri, 14 Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53

299. Anon., Passio Facundi Et Primitivi, 13-14 Tagged with subjects: •nan Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53

300. Anon., Passio Firmi, 9 Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 53

301. Anon., Concilium Eliberitanum, 52 Tagged with subjects: •prophecy, prophets Found in books: Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 33

302. Epigraphy, Ritti / Baysal / Miranda / Guizzi 2008, 37, 53 Tagged with subjects: •nan Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 203

Tiresias: The Ancient Mediterranean Religions Source Database