1. Septuagint, Tobit, 12.12, 12.15 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 315 | 12.12. And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you. 12.15. I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One." |
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2. Hebrew Bible, Job, 1.8, 7.7, 13.15, 27.5, 40.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •continuity, of rabbinic canon, “conversations,” in rabbinic canonical record •offenses, recording of Found in books: Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 27; Schiffman (1983), Testimony and the Penal Code, 103, 187| 1.8. "וַיֹּאמֶר יְהוָה אֶל־הַשָּׂטָן הֲשַׂמְתָּ לִבְּךָ עַל־עַבְדִּי אִיּוֹב כִּי אֵין כָּמֹהוּ בָּאָרֶץ אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע׃", 7.7. "זְכֹר כִּי־רוּחַ חַיָּי לֹא־תָשׁוּב עֵינִי לִרְאוֹת טוֹב׃", 13.15. "הֵן יִקְטְלֵנִי לא [לוֹ] אֲיַחֵל אַךְ־דְּרָכַי אֶל־פָּנָיו אוֹכִיחַ׃", 27.5. "חָלִילָה לִּי אִם־אַצְדִּיק אֶתְכֶם עַד־אֶגְוָע לֹא־אָסִיר תֻּמָּתִי מִמֶּנִּי׃", 40.2. "כִּי־בוּל הָרִים יִשְׂאוּ־לוֹ וְכָל־חַיַּת הַשָּׂדֶה יְשַׂחֲקוּ־שָׁם׃", 40.2. "הֲרֹב עִם־שַׁדַּי יִסּוֹר מוֹכִיחַ אֱלוֹהַּ יַעֲנֶנָּה׃", | 1.8. "And the LORD said unto Satan: ‘Hast thou considered My servant Job, that there is none like him in the earth, a whole-hearted and an upright man, one that feareth God, and shunneth evil?’", 7.7. "O remember that my life is a breath; Mine eye shall no more see good.", 13.15. "Though He slay me, yet will I trust in Him; But I will argue my ways before Him.", 27.5. "Far be it from me that I should justify you; Till I die I will not put away mine integrity from me.", 40.2. "Shall he that reproveth contend with the Almighty? He that argueth with God, let him answer it.", |
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3. Hebrew Bible, Hosea, 4.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 103| 4.4. "אַךְ אִישׁ אַל־יָרֵב וְאַל־יוֹכַח אִישׁ וְעַמְּךָ כִּמְרִיבֵי כֹהֵן׃", | 4.4. "Yet let no man strive, neither let any man reprove; For thy people are as they that strive with the priest.", |
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4. Hebrew Bible, Genesis, 10.2, 21.25, 34.15, 34.22 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •midas, historical record of •offenses, recording of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 93; Schiffman (1983), Testimony and the Penal Code, 103, 187| 10.2. "אֵלֶּה בְנֵי־חָם לְמִשְׁפְּחֹתָם לִלְשֹׁנֹתָם בְּאַרְצֹתָם בְּגוֹיֵהֶם׃", 10.2. "בְּנֵי יֶפֶת גֹּמֶר וּמָגוֹג וּמָדַי וְיָוָן וְתֻבָל וּמֶשֶׁךְ וְתִירָס׃", 21.25. "וְהוֹכִחַ אַבְרָהָם אֶת־אֲבִימֶלֶךְ עַל־אֹדוֹת בְּאֵר הַמַּיִם אֲשֶׁר גָּזְלוּ עַבְדֵי אֲבִימֶלֶךְ׃", 34.15. "אַךְ־בְּזֹאת נֵאוֹת לָכֶם אִם תִּהְיוּ כָמֹנוּ לְהִמֹּל לָכֶם כָּל־זָכָר׃", 34.22. "אַךְ־בְּזֹאת יֵאֹתוּ לָנוּ הָאֲנָשִׁים לָשֶׁבֶת אִתָּנוּ לִהְיוֹת לְעַם אֶחָד בְּהִמּוֹל לָנוּ כָּל־זָכָר כַּאֲשֶׁר הֵם נִמֹּלִים׃", | 10.2. "The sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.", 21.25. "And Abraham reproved Abimelech because of the well of water, which Abimelech’s servants had violently taken away.", 34.15. "Only on this condition will we consent unto you: if ye will be as we are, that every male of you be circumcised;", 34.22. "Only on this condition will the men consent unto us to dwell with us, to become one people, if every male among us be circumcised, as they are circumcised.", |
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5. Hebrew Bible, Zephaniah, 3.11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 315| 3.11. "בַּיּוֹם הַהוּא לֹא תֵבוֹשִׁי מִכֹּל עֲלִילֹתַיִךְ אֲשֶׁר פָּשַׁעַתְּ בִּי כִּי־אָז אָסִיר מִקִּרְבֵּךְ עַלִּיזֵי גַּאֲוָתֵךְ וְלֹא־תוֹסִפִי לְגָבְהָה עוֹד בְּהַר קָדְשִׁי׃", | 3.11. "In that day shalt thou not be ashamed for all thy doings, Wherein thou hast transgressed against Me; For then I will take away out of the midst of thee Thy proudly exulting ones, And thou shalt no more be haughty In My holy mountain.", |
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6. Hebrew Bible, Psalms, 3.7-3.8, 7.6-7.7, 9.19-9.20, 9.33, 10.12, 16.13, 17.13, 20.11, 21.9, 21.11, 21.28, 22.28, 43.27, 44.26, 56.8, 69.29, 73.22, 74.22, 81.8, 82.8, 93.2, 94.2, 95.7, 96.7, 139.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sins / iniquity, recording of •record of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 336, 349, 388, 436, 702| 3.7. "לֹא־אִירָא מֵרִבְבוֹת עָם אֲשֶׁר סָבִיב שָׁתוּ עָלָי׃", 3.8. "קוּמָה יְהוָה הוֹשִׁיעֵנִי אֱלֹהַי כִּי־הִכִּיתָ אֶת־כָּל־אֹיְבַי לֶחִי שִׁנֵּי רְשָׁעִים שִׁבַּרְתָּ׃", 7.6. "יִרַדֹּף אוֹיֵב נַפְשִׁי וְיַשֵּׂג וְיִרְמֹס לָאָרֶץ חַיָּי וּכְבוֹדִי לֶעָפָר יַשְׁכֵּן סֶלָה׃", 7.7. "קוּמָה יְהוָה בְּאַפֶּךָ הִנָּשֵׂא בְּעַבְרוֹת צוֹרְרָי וְעוּרָה אֵלַי מִשְׁפָּט צִוִּיתָ׃", 9.19. "כִּי לֹא לָנֶצַח יִשָּׁכַח אֶבְיוֹן תִּקְוַת ענוים [עֲנִיִּים] תֹּאבַד לָעַד׃", 10.12. "קוּמָה יְהוָה אֵל נְשָׂא יָדֶךָ אַל־תִּשְׁכַּח עניים [עֲנָוִים׃]", 17.13. "קוּמָה יְהוָה קַדְּמָה פָנָיו הַכְרִיעֵהוּ פַּלְּטָה נַפְשִׁי מֵרָשָׁע חַרְבֶּךָ׃", 21.9. "תִּמְצָא יָדְךָ לְכָל־אֹיְבֶיךָ יְמִינְךָ תִּמְצָא שֹׂנְאֶיךָ׃", 21.11. "פִּרְיָמוֹ מֵאֶרֶץ תְּאַבֵּד וְזַרְעָם מִבְּנֵי אָדָם׃", 22.28. "יִזְכְּרוּ וְיָשֻׁבוּ אֶל־יְהוָה כָּל־אַפְסֵי־אָרֶץ וְיִשְׁתַּחֲווּ לְפָנֶיךָ כָּל־מִשְׁפְּחוֹת גּוֹיִם׃", 44.26. "כִּי שָׁחָה לֶעָפָר נַפְשֵׁנוּ דָּבְקָה לָאָרֶץ בִּטְנֵנוּ׃", 56.8. "עַל־אָוֶן פַּלֶּט־לָמוֹ בְּאַף עַמִּים הוֹרֵד אֱלֹהִים׃", 69.29. "יִמָּחוּ מִסֵּפֶר חַיִּים וְעִם צַדִּיקִים אַל־יִכָּתֵבוּ׃", 73.22. "וַאֲנִי־בַעַר וְלֹא אֵדָע בְּהֵמוֹת הָיִיתִי עִמָּךְ׃", 74.22. "קוּמָה אֱלֹהִים רִיבָה רִיבֶךָ זְכֹר חֶרְפָּתְךָ מִנִּי־נָבָל כָּל־הַיּוֹם׃", 81.8. "בַּצָּרָה קָרָאתָ וָאֲחַלְּצֶךָּ אֶעֶנְךָ בְּסֵתֶר רַעַם אֶבְחָנְךָ עַל־מֵי מְרִיבָה סֶלָה׃", 82.8. "קוּמָה אֱלֹהִים שָׁפְטָה הָאָרֶץ כִּי־אַתָּה תִנְחַל בְּכָל־הַגּוֹיִם׃", 93.2. "נָכוֹן כִּסְאֲךָ מֵאָז מֵעוֹלָם אָתָּה׃", 94.2. "הַיְחָבְרְךָ כִּסֵּא הַוּוֹת יֹצֵר עָמָל עֲלֵי־חֹק׃", 94.2. "הִנָּשֵׂא שֹׁפֵט הָאָרֶץ הָשֵׁב גְּמוּל עַל־גֵּאִים׃", 95.7. "כִּי הוּא אֱלֹהֵינוּ וַאֲנַחְנוּ עַם מַרְעִיתוֹ וְצֹאן יָדוֹ הַיּוֹם אִם־בְּקֹלוֹ תִשְׁמָעוּ׃", 96.7. "הָבוּ לַיהוָה מִשְׁפְּחוֹת עַמִּים הָבוּ לַיהוָה כָּבוֹד וָעֹז׃", 139.16. "גָּלְמִי רָאוּ עֵינֶיךָ וְעַל־סִפְרְךָ כֻּלָּם יִכָּתֵבוּ יָמִים יֻצָּרוּ ולא [וְלוֹ] אֶחָד בָּהֶם׃", | 3.7. "I am not afraid of ten thousands of people, that have set themselves against me round about.", 3.8. "Arise, O LORD; save me, O my God; for Thou hast smitten all mine enemies upon the cheek, Thou hast broken the teeth of the wicked.", 7.6. "Let the enemy pursue my soul, and overtake it, And tread my life down to the earth; Yea, let him lay my glory in the dust. Selah", 7.7. "Arise, O LORD, in Thine anger, Lift up Thyself in indignation against mine adversaries; Yea, awake for me at the judgment which Thou hast commanded.", 9.19. "For the needy shall not alway be forgotten, Nor the expectation of the poor perish for ever.", 9.20. "Arise, O LORD, let not man prevail; Let the nations be judged in Thy sight.", 10.12. "Arise, O LORD; O God, lift up Thy hand; Forget not the humble.", 17.13. "Arise, O LORD, confront him, cast him down; Deliver my soul from the wicked, by Thy sword;", 21.9. "Thy hand shall be equal to all thine enemies; Thy right hand shall overtake those that hate thee.", 21.11. "Their fruit shalt thou destroy from the earth, and their seed from among the children of men.", 22.28. "All the ends of the earth shall remember and turn unto the LORD; and all the kindreds of the nations shall worship before Thee.", 44.26. "For our soul is bowed down to the dust; our belly cleaveth unto the earth.", 56.8. "Because of iniquity cast them out; In anger bring down the peoples, O God.", 69.29. "Let them be blotted out of the book of the living, And not be written with the righteous.", 73.22. "But I was brutish, and ignorant; I was as a beast before Thee.", 74.22. "Arise, O God, plead Thine own cause; Remember Thy reproach all the day at the hand of the base man.", 81.8. "Thou didst call in trouble, and I rescued thee; I answered thee in the secret place of thunder; I proved thee at the waters of Meribah. Selah", 82.8. "Arise, O God, judge the earth; for Thou shalt possess all the nations.", 93.2. "Thy throne is established of old; Thou art from everlasting.", 94.2. "Lift up Thyself, Thou Judge of the earth; Render to the proud their recompense.", 95.7. "For He is our God, And we are the people of His pasture, and the flock of His hand. To-day, if ye would but hearken to His voice!", 96.7. "Ascribe unto the LORD, ye kindreds of the peoples, Ascribe unto the LORD glory and strength.", 139.16. "Thine eyes did see mine unformed substance, And in Thy book they were all written— Even the days that were fashioned, When as yet there was none of them.", |
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7. Hebrew Bible, Numbers, 10.35, 21.30, 24.30, 30.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sins / iniquity, recording of •record of •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 103; Stuckenbruck (2007), 1 Enoch 91-108, 436, 702| 10.35. "וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר מֹשֶׁה קוּמָה יְהוָה וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ׃", 30.15. "וְאִם־הַחֲרֵשׁ יַחֲרִישׁ לָהּ אִישָׁהּ מִיּוֹם אֶל־יוֹם וְהֵקִים אֶת־כָּל־נְדָרֶיהָ אוֹ אֶת־כָּל־אֱסָרֶיהָ אֲשֶׁר עָלֶיהָ הֵקִים אֹתָם כִּי־הֶחֱרִשׁ לָהּ בְּיוֹם שָׁמְעוֹ׃", | 10.35. "And it came to pass, when the ark set forward, that Moses said: ‘Rise up, O LORD, and let Thine enemies be scattered; and let them that hate Thee flee before Thee.’", 21.30. "We have shot at them—Heshbon is perished—even unto Dibon, And we have laid waste even unto Nophah, Which reacheth unto Medeba.", 30.15. "But if her husband altogether hold his peace at her from day to day, then he causeth all her vows to stand, or all her bonds, which are upon her; he hath let them stand, because he held his peace at her in the day that he heard them.", |
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8. Hebrew Bible, Malachi, 3.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •record of •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 702| 3.16. "אָז נִדְבְּרוּ יִרְאֵי יְהוָה אִישׁ אֶת־רֵעֵהוּ וַיַּקְשֵׁב יְהוָה וַיִּשְׁמָע וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי יְהוָה וּלְחֹשְׁבֵי שְׁמוֹ׃", | 3.16. "Then they that feared the LORD Spoke one with another; and the LORD hearkened, and heard, and a book of remembrance was written before Him, for them that feared the LORD, and that thought upon His name.", |
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9. Hebrew Bible, Leviticus, 5.1, 5.20-5.26, 16.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •offenses, recording of •continuity, of rabbinic canon, “conversations,” in rabbinic canonical record Found in books: Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 32; Schiffman (1983), Testimony and the Penal Code, 81| 5.1. "וְנֶפֶשׁ כִּי־תֶחֱטָא וְשָׁמְעָה קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם־לוֹא יַגִּיד וְנָשָׂא עֲוֺנוֹ׃", 5.1. "וְאֶת־הַשֵּׁנִי יַעֲשֶׂה עֹלָה כַּמִּשְׁפָּט וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ אֲשֶׁר־חָטָא וְנִסְלַח לוֹ׃", 5.21. "נֶפֶשׁ כִּי תֶחֱטָא וּמָעֲלָה מַעַל בַּיהוָה וְכִחֵשׁ בַּעֲמִיתוֹ בְּפִקָּדוֹן אוֹ־בִתְשׂוּמֶת יָד אוֹ בְגָזֵל אוֹ עָשַׁק אֶת־עֲמִיתוֹ׃", 5.22. "אוֹ־מָצָא אֲבֵדָה וְכִחֶשׁ בָּהּ וְנִשְׁבַּע עַל־שָׁקֶר עַל־אַחַת מִכֹּל אֲשֶׁר־יַעֲשֶׂה הָאָדָם לַחֲטֹא בָהֵנָּה׃", 5.23. "וְהָיָה כִּי־יֶחֱטָא וְאָשֵׁם וְהֵשִׁיב אֶת־הַגְּזֵלָה אֲשֶׁר גָּזָל אוֹ אֶת־הָעֹשֶׁק אֲשֶׁר עָשָׁק אוֹ אֶת־הַפִּקָּדוֹן אֲשֶׁר הָפְקַד אִתּוֹ אוֹ אֶת־הָאֲבֵדָה אֲשֶׁר מָצָא׃", 5.24. "אוֹ מִכֹּל אֲשֶׁר־יִשָּׁבַע עָלָיו לַשֶּׁקֶר וְשִׁלַּם אֹתוֹ בְּרֹאשׁוֹ וַחֲמִשִׁתָיו יֹסֵף עָלָיו לַאֲשֶׁר הוּא לוֹ יִתְּנֶנּוּ בְּיוֹם אַשְׁמָתוֹ׃", 5.25. "וְאֶת־אֲשָׁמוֹ יָבִיא לַיהוָה אַיִל תָּמִים מִן־הַצֹּאן בְּעֶרְכְּךָ לְאָשָׁם אֶל־הַכֹּהֵן׃", 5.26. "וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה וְנִסְלַח לוֹ עַל־אַחַת מִכֹּל אֲשֶׁר־יַעֲשֶׂה לְאַשְׁמָה בָהּ׃", 16.1. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן בְּקָרְבָתָם לִפְנֵי־יְהוָה וַיָּמֻתוּ׃", 16.1. "וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל יָעֳמַד־חַי לִפְנֵי יְהוָה לְכַפֵּר עָלָיו לְשַׁלַּח אֹתוֹ לַעֲזָאזֵל הַמִּדְבָּרָה׃", | 5.1. "And if any one sin, in that he heareth the voice of adjuration, he being a witness, whether he hath seen or known, if he do not utter it, then he shall bear his iniquity;", 5.20. "And the LORD spoke unto Moses, saying:", 5.21. "If any one sin, and commit a trespass against the LORD, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour;", 5.22. "or have found that which was lost, and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein;", 5.23. "then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing which he found,", 5.24. "or any thing about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertaineth shall he give it, in the day of his being guilty.", 5.25. "And he shall bring his forfeit unto the LORD, a ram without blemish out of the flock, according to thy valuation, for a guilt-offering, unto the priest.", 5.26. "And the priest shall make atonement for him before the LORD, and he shall be forgiven, concerning whatsoever he doeth so as to be guilty thereby.", 16.1. "And the LORD spoke unto Moses, after the death of the two sons of Aaron, when they drew near before the LORD, and died;", |
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10. Hebrew Bible, Deuteronomy, 7.13, 7.15-7.16, 7.20-7.21, 8.12-8.13, 9.26, 10.18, 11.6, 19.15, 30.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sins / iniquity, recording of •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 78, 103, 187; Stuckenbruck (2007), 1 Enoch 91-108, 297| 7.13. "וַאֲהֵבְךָ וּבֵרַכְךָ וְהִרְבֶּךָ וּבֵרַךְ פְּרִי־בִטְנְךָ וּפְרִי־אַדְמָתֶךָ דְּגָנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ שְׁגַר־אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַל הָאֲדָמָה אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ׃", 7.15. "וְהֵסִיר יְהוָה מִמְּךָ כָּל־חֹלִי וְכָל־מַדְוֵי מִצְרַיִם הָרָעִים אֲשֶׁר יָדַעְתָּ לֹא יְשִׂימָם בָּךְ וּנְתָנָם בְּכָל־שֹׂנְאֶיךָ׃", 7.16. "וְאָכַלְתָּ אֶת־כָּל־הָעַמִּים אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תָחֹס עֵינְךָ עֲלֵיהֶם וְלֹא תַעֲבֹד אֶת־אֱלֹהֵיהֶם כִּי־מוֹקֵשׁ הוּא לָךְ׃", 7.21. "לֹא תַעֲרֹץ מִפְּנֵיהֶם כִּי־יְהוָה אֱלֹהֶיךָ בְּקִרְבֶּךָ אֵל גָּדוֹל וְנוֹרָא׃", 8.12. "פֶּן־תֹּאכַל וְשָׂבָעְתָּ וּבָתִּים טוֹבִים תִּבְנֶה וְיָשָׁבְתָּ׃", 8.13. "וּבְקָרְךָ וְצֹאנְךָ יִרְבְּיֻן וְכֶסֶף וְזָהָב יִרְבֶּה־לָּךְ וְכֹל אֲשֶׁר־לְךָ יִרְבֶּה׃", 9.26. "וָאֶתְפַּלֵּל אֶל־יְהוָה וָאֹמַר אֲדֹנָי יְהוִה אַל־תַּשְׁחֵת עַמְּךָ וְנַחֲלָתְךָ אֲשֶׁר פָּדִיתָ בְּגָדְלֶךָ אֲשֶׁר־הוֹצֵאתָ מִמִּצְרַיִם בְּיָד חֲזָקָה׃", 10.18. "עֹשֶׂה מִשְׁפַּט יָתוֹם וְאַלְמָנָה וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה׃", 11.6. "וַאֲשֶׁר עָשָׂה לְדָתָן וְלַאֲבִירָם בְּנֵי אֱלִיאָב בֶּן־רְאוּבֵן אֲשֶׁר פָּצְתָה הָאָרֶץ אֶת־פִּיהָ וַתִּבְלָעֵם וְאֶת־בָּתֵּיהֶם וְאֶת־אָהֳלֵיהֶם וְאֵת כָּל־הַיְקוּם אֲשֶׁר בְּרַגְלֵיהֶם בְּקֶרֶב כָּל־יִשְׂרָאֵל׃", 19.15. "לֹא־יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל־עָוֺן וּלְכָל־חַטָּאת בְּכָל־חֵטְא אֲשֶׁר יֶחֱטָא עַל־פִּי שְׁנֵי עֵדִים אוֹ עַל־פִּי שְׁלֹשָׁה־עֵדִים יָקוּם דָּבָר׃", 30.9. "וְהוֹתִירְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל מַעֲשֵׂה יָדֶךָ בִּפְרִי בִטְנְךָ וּבִפְרִי בְהֶמְתְּךָ וּבִפְרִי אַדְמָתְךָ לְטוֹבָה כִּי יָשׁוּב יְהוָה לָשׂוּשׂ עָלֶיךָ לְטוֹב כַּאֲשֶׁר־שָׂשׂ עַל־אֲבֹתֶיךָ׃", | 7.13. "and He will love thee, and bless thee, and multiply thee; He will also bless the fruit of thy body and the fruit of thy land, thy corn and thy wine and thine oil, the increase of thy kine and the young of thy flock, in the land which He swore unto thy fathers to give thee.", 7.15. "And the LORD will take away from thee all sickness; and He will put none of the evil diseases of Egypt, which thou knowest, upon thee, but will lay them upon all them that hate thee.", 7.16. "And thou shalt consume all the peoples that the LORD thy God shall deliver unto thee; thine eye shall not pity them; neither shalt thou serve their gods; for that will be a snare unto thee.", 7.20. "Moreover the LORD thy God will send the hornet among them, until they that are left, and they that hide themselves, perish from before thee. .", 7.21. "Thou shalt not be affrighted at them; for the LORD thy God is in the midst of thee, a God great and awful.", 8.12. "lest when thou hast eaten and art satisfied, and hast built goodly houses, and dwelt therein;", 8.13. "and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;", 9.26. "And I prayed unto the LORD, and said: ‘O Lord GOD, destroy not Thy people and Thine inheritance, that Thou hast redeemed through Thy greatness, that Thou hast brought forth out of Egypt with a mighty hand.", 10.18. "He doth execute justice for the fatherless and widow, and loveth the stranger, in giving him food and raiment.", 11.6. "and what He did unto Dathan and Abiram, the sons of Eliab, the son of Reuben; how the earth opened her mouth, and swallowed them up, and their households, and their tents, and every living substance that followed them, in the midst of all Israel;", 19.15. "One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be establishment", 30.9. "And the LORD thy God will make thee over-abundant in all the work of thy hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good; for the LORD will again rejoice over thee for good, as He rejoiced over thy fathers;", |
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11. Hebrew Bible, Esther, 2.23, 6.1, 10.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •record of •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 702| 2.23. "וַיְבֻקַּשׁ הַדָּבָר וַיִּמָּצֵא וַיִּתָּלוּ שְׁנֵיהֶם עַל־עֵץ וַיִּכָּתֵב בְּסֵפֶר דִּבְרֵי הַיָּמִים לִפְנֵי הַמֶּלֶךְ׃", 6.1. "בַּלַּיְלָה הַהוּא נָדְדָה שְׁנַת הַמֶּלֶךְ וַיֹּאמֶר לְהָבִיא אֶת־סֵפֶר הַזִּכְרֹנוֹת דִּבְרֵי הַיָּמִים וַיִּהְיוּ נִקְרָאִים לִפְנֵי הַמֶּלֶךְ׃", 6.1. "וַיֹּאמֶר הַמֶּלֶךְ לְהָמָן מַהֵר קַח אֶת־הַלְּבוּשׁ וְאֶת־הַסּוּס כַּאֲשֶׁר דִּבַּרְתָּ וַעֲשֵׂה־כֵן לְמָרְדֳּכַי הַיְּהוּדִי הַיּוֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ אַל־תַּפֵּל דָּבָר מִכֹּל אֲשֶׁר דִּבַּרְתָּ׃", 10.2. "וְכָל־מַעֲשֵׂה תָקְפּוֹ וּגְבוּרָתוֹ וּפָרָשַׁת גְּדֻלַּת מָרְדֳּכַי אֲשֶׁר גִּדְּלוֹ הַמֶּלֶךְ הֲלוֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי מָדַי וּפָרָס׃", | 2.23. "And when inquisition was made of the matter, and it was found to be so, they were both hanged on a tree; and it was written in the book of the chronicles before the king.", 6.1. "On that night could not the king sleep; and he commanded to bring the book of records of the chronicles, and they were read before the king.", 10.2. "And all the acts of his power and of his might, and the full account of the greatness of Mordecai, how the king advanced him, are they not written in the book of the chronicles of the kings of Media and Persia?", |
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12. Hebrew Bible, Exodus, 21.29, 23.7, 32.32 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •offenses, recording of •record of •sins / iniquity, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 78, 81; Stuckenbruck (2007), 1 Enoch 91-108, 702| 21.29. "וְאִם שׁוֹר נַגָּח הוּא מִתְּמֹל שִׁלְשֹׁם וְהוּעַד בִּבְעָלָיו וְלֹא יִשְׁמְרֶנּוּ וְהֵמִית אִישׁ אוֹ אִשָּׁה הַשּׁוֹר יִסָּקֵל וְגַם־בְּעָלָיו יוּמָת׃", 23.7. "מִדְּבַר־שֶׁקֶר תִּרְחָק וְנָקִי וְצַדִּיק אַל־תַּהֲרֹג כִּי לֹא־אַצְדִּיק רָשָׁע׃", 32.32. "וְעַתָּה אִם־תִּשָּׂא חַטָּאתָם וְאִם־אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ׃", | 21.29. "But if the ox was wont to gore in time past, and warning hath been given to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death.", 23.7. "Keep thee far from a false matter; and the innocent and righteous slay thou not; for I will not justify the wicked.", 32.32. "Yet now, if Thou wilt forgive their sin—; and if not, blot me, I pray Thee, out of Thy book which Thou hast written.’", |
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13. Hesiod, Theogony, 82-96, 81 (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 | 81. In heaven, once Cronus he’d subjugated |
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14. Hebrew Bible, Isaiah, 14.22, 26.20-26.21, 28.21, 29.21, 35.4, 51.9, 61.7, 65.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sins / iniquity, recording of •offenses, recording of •record of Found in books: Schiffman (1983), Testimony and the Penal Code, 103; Stuckenbruck (2007), 1 Enoch 91-108, 349, 436, 522| 14.22. "וְקַמְתִּי עֲלֵיהֶם נְאֻם יְהוָה צְבָאוֹת וְהִכְרַתִּי לְבָבֶל שֵׁם וּשְׁאָר וְנִין וָנֶכֶד נְאֻם־יְהוָה׃", 26.21. "כִּי־הִנֵּה יְהוָה יֹצֵא מִמְּקוֹמוֹ לִפְקֹד עֲוֺן יֹשֵׁב־הָאָרֶץ עָלָיו וְגִלְּתָה הָאָרֶץ אֶת־דָּמֶיהָ וְלֹא־תְכַסֶּה עוֹד עַל־הֲרוּגֶיהָ׃", 28.21. "כִּי כְהַר־פְּרָצִים יָקוּם יְהוָה כְּעֵמֶק בְּגִבְעוֹן יִרְגָּז לַעֲשׂוֹת מַעֲשֵׂהוּ זָר מַעֲשֵׂהוּ וְלַעֲבֹד עֲבֹדָתוֹ נָכְרִיָּה עֲבֹדָתוֹ׃", 29.21. "מַחֲטִיאֵי אָדָם בְּדָבָר וְלַמּוֹכִיחַ בַּשַּׁעַר יְקֹשׁוּן וַיַּטּוּ בַתֹּהוּ צַדִּיק׃", 35.4. "אִמְרוּ לְנִמְהֲרֵי־לֵב חִזְקוּ אַל־תִּירָאוּ הִנֵּה אֱלֹהֵיכֶם נָקָם יָבוֹא גְּמוּל אֱלֹהִים הוּא יָבוֹא וְיֹשַׁעֲכֶם׃", 51.9. "עוּרִי עוּרִי לִבְשִׁי־עֹז זְרוֹעַ יְהוָה עוּרִי כִּימֵי קֶדֶם דֹּרוֹת עוֹלָמִים הֲלוֹא אַתְּ־הִיא הַמַּחְצֶבֶת רַהַב מְחוֹלֶלֶת תַּנִּין׃", 61.7. "תַּחַת בָּשְׁתְּכֶם מִשְׁנֶה וּכְלִמָּה יָרֹנּוּ חֶלְקָם לָכֵן בְּאַרְצָם מִשְׁנֶה יִירָשׁוּ שִׂמְחַת עוֹלָם תִּהְיֶה לָהֶם׃", 65.6. "הִנֵּה כְתוּבָה לְפָנָי לֹא אֶחֱשֶׂה כִּי אִם־שִׁלַּמְתִּי וְשִׁלַּמְתִּי עַל־חֵיקָם׃", | 14.22. "And I will rise up against them, saith the LORD of hosts, and cut off from Babylon name and remt, and offshoot and offspring, saith the LORD.", 26.20. "Come, my people, enter thou into thy chambers, And shut thy doors about thee; Hide thyself for a little moment, Until the indignation be overpast.", 26.21. "For, behold, the LORD cometh forth out of His place To visit upon the inhabitants of the earth their iniquity; The earth also shall disclose her blood, And shall no more cover her slain.", 28.21. "For the LORD will rise up as in mount Perazim, He will be wroth as in the valley of Gibeon; That He may do His work, strange is His work, And bring to pass His act, strange is His act.", 29.21. "That make a man an offender by words, and lay a snare for him that reproveth in the gate, And turn aside the just with a thing of nought.", 35.4. "Say to them that are of a fearful heart: ‘Be strong, fear not’; Behold, your God will come with vengeance, With the recompense of God He will come and save you.", 51.9. "Awake, awake, put on strength, O arm of the LORD; Awake, as in the days of old, The generations of ancient times. Art thou not it that hewed Rahab in pieces, That pierced the dragon?", 61.7. "For your shame which was double, And for that they rejoiced: ‘Confusion is their portion’; Therefore in their land they shall possess double, Everlasting joy shall be unto them.", 65.6. "Behold, it is written before Me; I will not keep silence, except I have requited, Yea, I will requite into their bosom,", |
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15. Hebrew Bible, 1 Kings, 3.1, 3.11, 7.8, 9.16, 9.24, 11.1-11.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •pharaohs daughter (wife of solomon), biblical record concerning Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 372, 373| 3.1. "וַיִּיטַב הַדָּבָר בְּעֵינֵי אֲדֹנָי כִּי שָׁאַל שְׁלֹמֹה אֶת־הַדָּבָר הַזֶּה׃", 3.1. "וַיִּתְחַתֵּן שְׁלֹמֹה אֶת־פַּרְעֹה מֶלֶךְ מִצְרָיִם וַיִּקַּח אֶת־בַּת־פַּרְעֹה וַיְבִיאֶהָ אֶל־עִיר דָּוִד עַד כַּלֹּתוֹ לִבְנוֹת אֶת־בֵּיתוֹ וְאֶת־בֵּית יְהוָה וְאֶת־חוֹמַת יְרוּשָׁלִַם סָבִיב׃", 3.11. "וַיֹּאמֶר אֱלֹהִים אֵלָיו יַעַן אֲשֶׁר שָׁאַלְתָּ אֶת־הַדָּבָר הַזֶּה וְלֹא־שָׁאַלְתָּ לְּךָ יָמִים רַבִּים וְלֹא־שָׁאַלְתָּ לְּךָ עֹשֶׁר וְלֹא שָׁאַלְתָּ נֶפֶשׁ אֹיְבֶיךָ וְשָׁאַלְתָּ לְּךָ הָבִין לִשְׁמֹעַ מִשְׁפָּט׃", 7.8. "וּבֵיתוֹ אֲשֶׁר־יֵשֶׁב שָׁם חָצֵר הָאַחֶרֶת מִבֵּית לָאוּלָם כַּמַּעֲשֶׂה הַזֶּה הָיָה וּבַיִת יַעֲשֶׂה לְבַת־פַּרְעֹה אֲשֶׁר לָקַח שְׁלֹמֹה כָּאוּלָם הַזֶּה׃", 9.16. "פַּרְעֹה מֶלֶךְ־מִצְרַיִם עָלָה וַיִּלְכֹּד אֶת־גֶּזֶר וַיִּשְׂרְפָהּ בָּאֵשׁ וְאֶת־הַכְּנַעֲנִי הַיֹּשֵׁב בָּעִיר הָרָג וַיִּתְּנָהּ שִׁלֻּחִים לְבִתּוֹ אֵשֶׁת שְׁלֹמֹה׃", 9.24. "אַךְ בַּת־פַּרְעֹה עָלְתָה מֵעִיר דָּוִד אֶל־בֵּיתָהּ אֲשֶׁר בָּנָה־לָהּ אָז בָּנָה אֶת־הַמִּלּוֹא׃", 11.1. "וְהַמֶּלֶךְ שְׁלֹמֹה אָהַב נָשִׁים נָכְרִיּוֹת רַבּוֹת וְאֶת־בַּת־פַּרְעֹה מוֹאֲבִיּוֹת עַמֳּנִיּוֹת אֲדֹמִיֹּת צֵדְנִיֹּת חִתִּיֹּת׃", 11.1. "וְצִוָּה אֵלָיו עַל־הַדָּבָר הַזֶּה לְבִלְתִּי־לֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא שָׁמַר אֵת אֲשֶׁר־צִוָּה יְהוָה׃", 11.2. "וַתֵּלֶד לוֹ אֲחוֹת תַּחְפְּנֵיס אֵת גְּנֻבַת בְּנוֹ וַתִּגְמְלֵהוּ תַחְפְּנֵס בְּתוֹךְ בֵּית פַּרְעֹה וַיְהִי גְנֻבַת בֵּית פַּרְעֹה בְּתוֹךְ בְּנֵי פַרְעֹה׃", 11.2. "מִן־הַגּוֹיִם אֲשֶׁר אָמַר־יְהוָה אֶל־בְּנֵי יִשְׂרָאֵל לֹא־תָבֹאוּ בָהֶם וְהֵם לֹא־יָבֹאוּ בָכֶם אָכֵן יַטּוּ אֶת־לְבַבְכֶם אַחֲרֵי אֱלֹהֵיהֶם בָּהֶם דָּבַק שְׁלֹמֹה לְאַהֲבָה׃", | 3.1. "And Solomon became allied to Pharaoh king of Egypt by marriage, and took Pharaoh’s daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about.", 3.11. "And God said unto him: ‘Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern justice;", 7.8. "And his house where he might dwell, in the other court, within the porch, was of the like work. He made also a house for Pharaoh’s daughter, whom Solomon had taken to wife, like unto this porch.", 9.16. "Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given it for a portion unto his daughter, Solomon’s wife.", 9.24. "But Pharaoh’s daughter came up out of the city of David unto her house which [Solomon] had built for her; then did he build Millo.", 11.1. "Now king Solomon loved many foreign women, besides the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;", 11.2. "of the nations concerning which the LORD said unto the children of Israel: ‘Ye shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods’; Solomon did cleave unto these in love.", |
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16. Hebrew Bible, Amos, 5.10 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 103 | 5.10. "They hate him that reproveth in the gate, And they abhor him that speaketh uprightly.", |
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17. Hebrew Bible, 2 Kings, 12.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 187| 12.9. "וַיֵּאֹתוּ הַכֹּהֲנִים לְבִלְתִּי קְחַת־כֶּסֶף מֵאֵת הָעָם וּלְבִלְתִּי חַזֵּק אֶת־בֶּדֶק הַבָּיִת׃", | 12.9. "And the priests consented that they should take no longer money from the people, neither repair the breaches of the house.", |
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18. Hebrew Bible, Ezekiel, 36.32 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 350| 36.32. "לֹא לְמַעַנְכֶם אֲנִי־עֹשֶׂה נְאֻם אֲדֹנָי יְהוִה יִוָּדַע לָכֶם בּוֹשׁוּ וְהִכָּלְמוּ מִדַּרְכֵיכֶם בֵּית יִשְׂרָאֵל׃", | 36.32. "Not for your sake do I this, saith the Lord GOD, be it known unto you; be ashamed and confounded for your ways, O house of Israel.", |
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| 19. Pindar, Pythian Odes, 5.60 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •midas, historical record of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 192 |
20. Aeschylus, Eumenides, 273-275 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 349| 275. δελτογράφῳ δὲ πάντʼ ἐπωπᾷ φρενί. Ὀρέστης | 275. and he observes all things and within his mind inscribes them. Orestes |
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| 21. Pindar, Olympian Odes, 1.24-1.38, 9.9 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •midas, historical record of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 68 |
22. Herodotus, Histories, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 229 | 6.47. I myself have seen these mines; by far the most marvellous were those that were found by the Phoenicians who with Thasos colonized this island, which is now called after that Phoenician Thasos. ,These Phoenician mines are between the place called Aenyra and Coenyra in Thasos, opposite Samothrace; they are in a great hill that has been dug up in the searching. So much for that. The Thasians at the king's command destroyed their walls and brought all their ships to Abdera. |
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| 23. Xenophon, Hellenica, 6.3.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •midas, historical record of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 192 |
24. Xenophon, The Persian Expedition, 1.2.6-1.2.19, 1.4.1, 1.4.6, 4.7.19, 4.8.22 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •midas, historical record of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 68, 195| 1.2.6. τοῦτον διαβὰς ἐξελαύνει διὰ Φρυγίας σταθμὸν ἕνα παρασάγγας ὀκτὼ εἰς Κολοσσάς, πόλιν οἰκουμένην καὶ εὐδαίμονα καὶ μεγάλην. ἐνταῦθα ἔμεινεν ἡμέρας ἑπτά· καὶ ἧκε Μένων ὁ Θετταλὸς ὁπλίτας ἔχων χιλίους καὶ πελταστὰς πεντακοσίους, Δόλοπας καὶ Αἰνιᾶνας καὶ Ὀλυνθίους. 1.2.7. ἐντεῦθεν ἐξελαύνει σταθμοὺς τρεῖς παρασάγγας εἴκοσιν εἰς Κελαινάς, τῆς Φρυγίας πόλιν οἰκουμένην, μεγάλην καὶ εὐδαίμονα. ἐνταῦθα Κύρῳ βασίλεια ἦν καὶ παράδεισος μέγας ἀγρίων θηρίων πλήρης, ἃ ἐκεῖνος ἐθήρευεν ἀπὸ ἵππου, ὁπότε γυμνάσαι βούλοιτο ἑαυτόν τε καὶ τοὺς ἵππους. διὰ μέσου δὲ τοῦ παραδείσου ῥεῖ ὁ Μαίανδρος ποταμός· αἱ δὲ πηγαὶ αὐτοῦ εἰσιν ἐκ τῶν βασιλείων· ῥεῖ δὲ καὶ διὰ τῆς Κελαινῶν πόλεως. 1.2.8. ἔστι δὲ καὶ μεγάλου βασιλέως βασίλεια ἐν Κελαιναῖς ἐρυμνὰ ἐπὶ ταῖς πηγαῖς τοῦ Μαρσύου ποταμοῦ ὑπὸ τῇ ἀκροπόλει· ῥεῖ δὲ καὶ οὗτος διὰ τῆς πόλεως καὶ ἐμβάλλει εἰς τὸν Μαίανδρον· τοῦ δὲ Μαρσύου τὸ εὖρός ἐστιν εἴκοσι καὶ πέντε ποδῶν. ἐνταῦθα λέγεται Ἀπόλλων ἐκδεῖραι Μαρσύαν νικήσας ἐρίζοντά οἱ περὶ σοφίας, καὶ τὸ δέρμα κρεμάσαι ἐν τῷ ἄντρῳ ὅθεν αἱ πηγαί· διὰ δὲ τοῦτο ὁ ποταμὸς καλεῖται Μαρσύας. 1.2.9. ἐνταῦθα Ξέρξης, ὅτε ἐκ τῆς Ἑλλάδος ἡττηθεὶς τῇ μάχῃ ἀπεχώρει, λέγεται οἰκοδομῆσαι ταῦτά τε τὰ βασίλεια καὶ τὴν Κελαινῶν ἀκρόπολιν. ἐνταῦθα ἔμεινε Κῦρος ἡμέρας τριάκοντα· καὶ ἧκε Κλέαρχος ὁ Λακεδαιμόνιος φυγὰς ἔχων ὁπλίτας χιλίους καὶ πελταστὰς Θρᾷκας ὀκτακοσίους καὶ τοξότας Κρῆτας διακοσίους. ἅμα δὲ καὶ Σῶσις παρῆν ὁ Συρακόσιος ἔχων ὁπλίτας τριακοσίους, καὶ Σοφαίνετος Ἀρκάδας ἔχων ὁπλίτας χιλίους. καὶ ἐνταῦθα Κῦρος ἐξέτασιν καὶ ἀριθμὸν τῶν Ἑλλήνων ἐποίησεν ἐν τῷ παραδείσῳ, καὶ ἐγένοντο οἱ σύμπαντες ὁπλῖται μὲν μύριοι χίλιοι, πελτασταὶ δὲ ἀμφὶ τοὺς δισχιλίους. 1.2.10. ἐντεῦθεν ἐξελαύνει σταθμοὺς δύο παρασάγγας δέκα εἰς Πέλτας, πόλιν οἰκουμένην. ἐνταῦθʼ ἔμεινεν ἡμέρας τρεῖς· ἐν αἷς Ξενίας ὁ Ἀρκὰς τὰ Λύκαια ἔθυσε καὶ ἀγῶνα ἔθηκε· τὰ δὲ ἆθλα ἦσαν στλεγγίδες χρυσαῖ· ἐθεώρει δὲ τὸν ἀγῶνα καὶ Κῦρος. 1.2.11. ἐντεῦθεν ἐξελαύνει σταθμοὺς δύο παρασάγγας δώδεκα ἐς Κεράμων ἀγοράν, πόλιν οἰκουμένην, ἐσχάτην πρὸς τῇ Μυσίᾳ χώρᾳ. ἐντεῦθεν ἐξελαύνει σταθμοὺς τρεῖς παρασάγγας τριάκοντα εἰς Καΰστρου πεδίον, πόλιν οἰκουμένην. ἐνταῦθʼ ἔμεινεν ἡμέρας πέντε· καὶ τοῖς στρατιώταις ὠφείλετο μισθὸς πλέον ἢ τριῶν μηνῶν, καὶ πολλάκις ἰόντες ἐπὶ τὰς θύρας ἀπῄτουν. ὁ δὲ ἐλπίδας λέγων διῆγε καὶ δῆλος ἦν ἀνιώμενος· οὐ γὰρ ἦν πρὸς τοῦ Κύρου τρόπου ἔχοντα μὴ ἀποδιδόναι. 1.2.12. ἐνταῦθα ἀφικνεῖται Ἐπύαξα ἡ Συεννέσιος γυνὴ τοῦ Κιλίκων βασιλέως παρὰ Κῦρον· καὶ ἐλέγετο Κύρῳ δοῦναι χρήματα πολλά. τῇ δʼ οὖν στρατιᾷ τότε ἀπέδωκε Κῦρος μισθὸν τεττάρων μηνῶν. εἶχε δὲ ἡ Κίλισσα φυλακὴν καὶ φύλακας περὶ αὑτὴν Κίλικας καὶ Ἀσπενδίους· ἐλέγετο δὲ καὶ συγγενέσθαι Κῦρον τῇ Κιλίσσῃ. 1.2.13. ἐντεῦθεν δὲ ἐλαύνει σταθμοὺς δύο παρασάγγας δέκα εἰς Θύμβριον, πόλιν οἰκουμένην. ἐνταῦθα ἦν παρὰ τὴν ὁδὸν κρήνη ἡ Μίδου καλουμένη τοῦ Φρυγῶν βασιλέως, ἐφʼ ᾗ λέγεται Μίδας τὸν Σάτυρον θηρεῦσαι οἴνῳ κεράσας αὐτήν. 1.2.14. ἐντεῦθεν ἐξελαύνει σταθμοὺς δύο παρασάγγας δέκα εἰς Τυριάειον, πόλιν οἰκουμένην. ἐνταῦθα ἔμεινεν ἡμέρας τρεῖς. καὶ λέγεται δεηθῆναι ἡ Κίλισσα Κύρου ἐπιδεῖξαι τὸ στράτευμα αὐτῇ· βουλόμενος οὖν ἐπιδεῖξαι ἐξέτασιν ποιεῖται ἐν τῷ πεδίῳ τῶν Ἑλλήνων καὶ τῶν βαρβάρων. 1.2.15. ἐκέλευσε δὲ τοὺς Ἕλληνας ὡς νόμος αὐτοῖς εἰς μάχην οὕτω ταχθῆναι καὶ στῆναι, συντάξαι δʼ ἕκαστον τοὺς ἑαυτοῦ. ἐτάχθησαν οὖν ἐπὶ τεττάρων· εἶχε δὲ τὸ μὲν δεξιὸν Μένων καὶ οἱ σὺν αὐτῷ, τὸ δὲ εὐώνυμον Κλέαρχος καὶ οἱ ἐκείνου, τὸ δὲ μέσον οἱ ἄλλοι στρατηγοί. 1.2.16. ἐθεώρει οὖν ὁ Κῦρος πρῶτον μὲν τοὺς βαρβάρους· οἱ δὲ παρήλαυνον τεταγμένοι κατὰ ἴλας καὶ κατὰ τάξεις· εἶτα δὲ τοὺς Ἕλληνας, παρελαύνων ἐφʼ ἅρματος καὶ ἡ Κίλισσα ἐφʼ ἁρμαμάξης. εἶχον δὲ πάντες κράνη χαλκᾶ καὶ χιτῶνας φοινικοῦς καὶ κνημῖδας καὶ τὰς ἀσπίδας ἐκκεκαλυμμένας. 1.2.17. ἐπειδὴ δὲ πάντας παρήλασε, στήσας τὸ ἅρμα πρὸ τῆς φάλαγγος μέσης, πέμψας Πίγρητα τὸν ἑρμηνέα παρὰ τοὺς στρατηγοὺς τῶν Ἑλλήνων ἐκέλευσε προβαλέσθαι τὰ ὅπλα καὶ ἐπιχωρῆσαι ὅλην τὴν φάλαγγα. οἱ δὲ ταῦτα προεῖπον τοῖς στρατιώταις· καὶ ἐπεὶ ἐσάλπιγξε, προβαλόμενοι τὰ ὅπλα ἐπῇσαν. ἐκ δὲ τούτου θᾶττον προϊόντων σὺν κραυγῇ ἀπὸ τοῦ αὐτομάτου δρόμος ἐγένετο τοῖς στρατιώταις ἐπὶ τὰς σκηνάς, 1.2.18. τῶν δὲ βαρβάρων φόβος πολύς, καὶ ἥ τε Κίλισσα ἔφυγεν ἐπὶ τῆς ἁρμαμάξης καὶ οἱ ἐκ τῆς ἀγορᾶς καταλιπόντες τὰ ὤνια ἔφυγον. οἱ δὲ Ἕλληνες σὺν γέλωτι ἐπὶ τὰς σκηνὰς ἦλθον. ἡ δὲ Κίλισσα ἰδοῦσα τὴν λαμπρότητα καὶ τὴν τάξιν τοῦ στρατεύματος ἐθαύμασε. Κῦρος δὲ ἥσθη τὸν ἐκ τῶν Ἑλλήνων εἰς τοὺς βαρβάρους φόβον ἰδών. 1.2.19. ἐντεῦθεν ἐξελαύνει σταθμοὺς τρεῖς παρασάγγας εἴκοσιν εἰς Ἰκόνιον, τῆς Φρυγίας πόλιν ἐσχάτην. ἐνταῦθα ἔμεινε τρεῖς ἡμέρας. ἐντεῦθεν ἐξελαύνει διὰ τῆς Λυκαονίας σταθμοὺς πέντε παρασάγγας τριάκοντα. ταύτην τὴν χώραν ἐπέτρεψε διαρπάσαι τοῖς Ἕλλησιν ὡς πολεμίαν οὖσαν. 1.4.1. ἐντεῦθεν ἐξελαύνει σταθμοὺς δύο παρασάγγας δέκα ἐπὶ τὸν Ψάρον ποταμόν, οὗ ἦν τὸ εὖρος τρία πλέθρα. ἐντεῦθεν ἐξελαύνει σταθμὸν ἕνα παρασάγγας πέντε ἐπὶ τὸν Πύραμον ποταμόν, οὗ ἦν τὸ εὖρος στάδιον. ἐντεῦθεν ἐξελαύνει σταθμοὺς δύο παρασάγγας πεντεκαίδεκα εἰς Ἰσσούς, τῆς Κιλικίας ἐσχάτην πόλιν ἐπὶ τῇ θαλάττῃ οἰκουμένην, μεγάλην καὶ εὐδαίμονα. 1.4.6. ἐντεῦθεν ἐξελαύνει διὰ Συρίας σταθμὸν ἕνα παρασάγγας πέντε εἰς Μυρίανδον, πόλιν οἰκουμένην ὑπὸ Φοινίκων ἐπὶ τῇ θαλάττῃ· ἐμπόριον δʼ ἦν τὸ χωρίον καὶ ὥρμουν αὐτόθι ὁλκάδες πολλαί. ἐνταῦθʼ ἔμεινεν ἡμέρας ἑπτά· 4.7.19. ἐντεῦθεν διῆλθον σταθμοὺς τέτταρας παρασάγγας εἴκοσι πρὸς πόλιν μεγάλην καὶ εὐδαίμονα καὶ οἰκουμένην ἣ ἐκαλεῖτο Γυμνιάς. ἐκ ταύτης τῆς χώρας ὁ ἄρχων τοῖς Ἕλλησιν ἡγεμόνα πέμπει, ὅπως διὰ τῆς ἑαυτῶν πολεμίας χώρας ἄγοι αὐτούς. 4.8.22. ἐντεῦθεν δʼ ἐπορεύθησαν δύο σταθμοὺς παρασάγγας ἑπτά, καὶ ἦλθον ἐπὶ θάλατταν εἰς Τραπεζοῦντα πόλιν Ἑλληνίδα οἰκουμένην ἐν τῷ Εὐξείνῳ Πόντῳ, Σινωπέων ἀποικίαν, ἐν τῇ Κόλχων χώρᾳ. ἐνταῦθα ἔμειναν ἡμέρας ἀμφὶ τὰς τριάκοντα ἐν ταῖς τῶν Κόλχων κώμαις· | 4.7.19. From there they journeyed four stages, twenty parasangs, to a large and prosperous inhabited city which was called Gymnias. From this city the ruler of the land sent the Greeks a guide, in order to lead them through territory that was hostile to his own. 4.8.22. From there they marched two stages, seven parasangs, and reached the sea at Trapezus , an inhabited Greek city on the Euxine Sea , a colony of the Sinopeans in the territory of Colchis . There they remained about thirty days in the villages of the Colchians, and from these as a base plundered Colchis . |
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25. Hebrew Bible, Nehemiah, 9.28 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 187| 9.28. "וּכְנוֹחַ לָהֶם יָשׁוּבוּ לַעֲשׂוֹת רַע לְפָנֶיךָ וַתַּעַזְבֵם בְּיַד אֹיְבֵיהֶם וַיִּרְדּוּ בָהֶם וַיָּשׁוּבוּ וַיִּזְעָקוּךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמַע וְתַצִּילֵם כְּרַחֲמֶיךָ רַבּוֹת עִתִּים׃", | 9.28. "But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies;", |
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26. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •midas, historical record of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 68| 408b. κοσμίους ἐν διαίτῃ, κἂν εἰ τύχοιεν ἐν τῷ παραχρῆμα κυκεῶνα πιόντες, νοσώδη δὲ φύσει τε καὶ ἀκόλαστον οὔτε αὐτοῖς οὔτε τοῖς ἄλλοις ᾤοντο λυσιτελεῖν ζῆν, οὐδʼ ἐπὶ τούτοις τὴν τέχνην δεῖν εἶναι, οὐδὲ θεραπευτέον αὐτούς, οὐδʼ εἰ Μίδου πλουσιώτεροι εἶεν. | 408b. even if they did happen for the nonce to drink a posset; but they thought that the life of a man constitutionally sickly and intemperate was of no use to himself or others, and that the art of medicine should not be for such nor should they be given treatment even if they were richer than Midas. Very ingenious fellows, he said, you make out these sons of Asclepius to be. |
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27. Thucydides, The History of The Peloponnesian War, 6.3.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •midas, historical record of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 192| 6.3.1. Ἑλλήνων δὲ πρῶτοι Χαλκιδῆς ἐξ Εὐβοίας πλεύσαντες μετὰ Θουκλέους οἰκιστοῦ Νάξον ᾤκισαν, καὶ Ἀπόλλωνος Ἀρχηγέτου βωμὸν ὅστις νῦν ἔξω τῆς πόλεώς ἐστιν ἱδρύσαντο, ἐφ’ ᾧ, ὅταν ἐκ Σικελίας θεωροὶ πλέωσι, πρῶτον θύουσιν. | 6.3.1. These were the barbarians in Sicily , settled as I have said. of the Hellenes, the first to arrive were Chalcidians from Euboea with Thucles, their founder. They founded Naxos and built the altar to Apollo Archegetes, which now stands outside the town, and upon which the deputies for the games sacrifice before sailing from Sicily . |
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28. Hebrew Bible, 1 Chronicles, 1.5, 16.28 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •midas, historical record of •sins / iniquity, recording of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 93; Stuckenbruck (2007), 1 Enoch 91-108, 388| 1.5. "וַיָּמָת בַּעַל חָנָן וַיִּמְלֹךְ תַּחְתָּיו הֲדַד וְשֵׁם עִירוֹ פָּעִי וְשֵׁם אִשְׁתּוֹ מְהֵיטַבְאֵל בַּת־מַטְרֵד בַּת מֵי זָהָב׃", 1.5. "בְּנֵי יֶפֶת גֹּמֶר וּמָגוֹג וּמָדַי וְיָוָן וְתֻבָל וּמֶשֶׁךְ וְתִירָס׃", 16.28. "הָבוּ לַיהוָה מִשְׁפְּחוֹת עַמִּים הָבוּ לַיהוָה כָּבוֹד וָעֹז׃", | 1.5. "The sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.", 16.28. "Ascribe unto the LORD, ye kindreds of the peoples, Ascribe unto the LORD glory and strength.", |
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29. Hebrew Bible, 2 Chronicles, 8.11 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pharaohs daughter (wife of solomon), biblical record concerning Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 372| 8.11. "וְאֶת־בַּת־פַּרְעֹה הֶעֱלָה שְׁלֹמֹה מֵעִיר דָּוִיד לַבַּיִת אֲשֶׁר בָּנָה־לָהּ כִּי אָמַר לֹא־תֵשֵׁב אִשָּׁה לִי בְּבֵית דָּוִיד מֶלֶךְ־יִשְׂרָאֵל כִּי־קֹדֶשׁ הֵמָּה אֲשֶׁר־בָּאָה אֲלֵיהֶם אֲרוֹן יְהוָה׃", | 8.11. "And Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her; for he said: ‘No wife of mine shall dwell in the house of David king of Israel, because the places are holy, whereunto the ark of the LORD hath come.’", |
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30. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •midas, historical record of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 68| 660e. ὑμῖν ἐν πάσῃ παιδείᾳ καὶ μουσικῇ τὰ λεγόμενά ἐστι τάδε; τοὺς ποιητὰς ἀναγκάζετε λέγειν ὡς ὁ μὲν ἀγαθὸς ἀνὴρ σώφρων ὢν καὶ δίκαιος εὐδαίμων ἐστὶ καὶ μακάριος, ἐάντε μέγας καὶ ἰσχυρὸς ἐάντε μικρὸς καὶ ἀσθενὴς ᾖ, καὶ ἐὰν πλουτῇ καὶ μή· ἐὰν δὲ ἄρα πλουτῇ μὲν Κινύρα τε καὶ Μίδα μᾶλλον, ᾖ δὲ ἄδικος, ἄθλιός τʼ ἐστὶ καὶ ἀνιαρῶς ζῇ. ΑΘ. καὶ οὔτʼ ἂν μνησαίμην, φησὶν ὑμῖν ὁ ποιητής, εἴπερ ὀρθῶς λέγει, οὔτʼ ἐν λόγῳ ἄνδρα τιθείμην, ὃς μὴ πάντα τὰ λεγόμενα καλὰ μετὰ δικαιοσύνης πράττοι καὶ κτῷτο, καὶ δὴ | 660e. education and music in your countries, is not this your teaching? You oblige the poets to teach that the good man, since he is temperate and just, is fortunate and happy, whether he be great or small, strong or weak, rich or poor; whereas, though he be richer even than Cinyras or Midas, if he be unjust, he is a wretched man and lives a miserable life. Ath. Your poet says—if he speaks the truth— I would spend no word on the man, and hold him in no esteem, who without justice performs or acquires all the things accounted good; and again he describes how the just man |
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| 31. Theopompus of Chios, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •midas, historical record of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 68 |
32. Hebrew Bible, Ezra, 4.15, 9.14 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •record of •sins / iniquity, recording of •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 187; Stuckenbruck (2007), 1 Enoch 91-108, 702| 4.15. "דִּי יְבַקַּר בִּסְפַר־דָּכְרָנַיָּא דִּי אֲבָהָתָךְ וּתְהַשְׁכַּח בִּסְפַר דָּכְרָנַיָּא וְתִנְדַּע דִּי קִרְיְתָא דָךְ קִרְיָא מָרָדָא וּמְהַנְזְקַת מַלְכִין וּמְדִנָן וְאֶשְׁתַּדּוּר עָבְדִין בְּגַוַּהּ מִן־יוֹמָת עָלְמָא עַל־דְּנָה קִרְיְתָא דָךְ הָחָרְבַת׃", 9.14. "הֲנָשׁוּב לְהָפֵר מִצְוֺתֶיךָ וּלְהִתְחַתֵּן בְּעַמֵּי הַתֹּעֵבוֹת הָאֵלֶּה הֲלוֹא תֶאֱנַף־בָּנוּ עַד־כַּלֵּה לְאֵין שְׁאֵרִית וּפְלֵיטָה׃", | 4.15. "that search may be made in the book of the records of thy fathers; so shalt thou find in the book of the records, and know that this city is a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time; for which cause was this city laid waste.", 9.14. "shall we again break Thy commandments, and make marriages with the peoples that do these abominations? wouldest not Thou be angry with us till Thou hadst consumed us, so that there should be no remt, nor any to escape?", |
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33. Hebrew Bible, Ecclesiastes, 1.15 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 187| 1.15. "מְעֻוָּת לֹא־יוּכַל לִתְקֹן וְחֶסְרוֹן לֹא־יוּכַל לְהִמָּנוֹת׃", | 1.15. "That which is crooked cannot be made straight; And that which is wanting cannot be numbered.", |
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34. Aristophanes, The Rich Man, 287 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •midas, historical record of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 68| 287. νὴ τοὺς θεοὺς Μίδαις μὲν οὖν, ἢν ὦτ' ὄνου λάβητε. | |
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| 35. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •midas, historical record of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 45 |
| 36. Aristotle, De Plantis, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •poletai, records of Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 222 |
| 37. Aristotle, Athenian Constitution, 21.5, 47.2, 47.4-47.5, 48.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •poletai, records of Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 67, 69, 159, 204, 286, 290 |
38. Septuagint, Tobit, 12.12, 12.15 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 315 | 12.12. And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you. 12.15. I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One." |
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| 39. Herodas, Mimes, 2.97, 4.19-4.20 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •kos asklepieion, inscribed records of cures Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 203, 204 |
40. Anon., 1 Enoch, a b c d\n0 9 9 9 None\n1 99.3 99.3 99 3 \n2 91.14 91.14 91 14 \n3 2 2 2 None\n4 102.3 102.3 102 3 \n.. ... ... ... .. \n130 81.3 81.3 81 3 \n131 104.13 104.13 104 13 \n132 94.1 94.1 94 1 \n133 91.18 91.18 91 18 \n134 14.5 14.5 14 5 \n\n[135 rows x 4 columns] (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 581 | 9. And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.' |
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41. Anon., Jubilees, 5.13-5.16, 23.30-23.31 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •record of •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 349, 522 | 5.13. And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword and were destroyed from the earth. 5.14. And their fathers were witnesses (of their destruction), and after this they were bound in the depths of the earth for ever, until the day of the great condemnation when judgment is executed on all those who have corrupted their ways and their works before the Lord. 5.15. And He destroyed all from their places, and there was not left one of them whom He judged not according to all their wickedness. 5.16. And He made for all His works a new and righteous nature, so that they should not sin in their whole nature for ever, but should be all righteous each in his kind alway. 23.30. and they will all perish together, beasts and cattle and birds, and all the fish of the sea, on account of the children of men. 23.31. And they will strive one with another, the young with the old, and the old with the young, the poor with the rich, and the lowly with the great, and the beggar with the prince, |
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42. Septuagint, 2 Maccabees, 7.1-7.42 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 350 | 7.1. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.' 7.2. One of them, acting as their spokesman, said, 'What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers.' 7.3. The king fell into a rage, and gave orders that pans and caldrons be heated.' 7.4. These were heated immediately, and he commanded that the tongue of their spokesman be cut out and that they scalp him and cut off his hands and feet, while the rest of the brothers and the mother looked on.' 7.5. When he was utterly helpless, the king ordered them to take him to the fire, still breathing, and to fry him in a pan. The smoke from the pan spread widely, but the brothers and their mother encouraged one another to die nobly, saying,' 7.6. The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.'' 7.7. After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, 'Will you eat rather than have your body punished limb by limb?' 7.8. He replied in the language of his fathers, and said to them, 'No.'Therefore he in turn underwent tortures as the first brother had done.' 7.9. And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.' 7.10. After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands,' 7.11. and said nobly, 'I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.' 7.12. As a result the king himself and those with him were astonished at the young man's spirit, for he regarded his sufferings as nothing.' 7.13. When he too had died, they maltreated and tortured the fourth in the same way.' 7.14. And when he was near death, he said, 'One cannot but choose to die at the hands of men and to cherish the hope that God gives of being raised again by him. But for you there will be no resurrection to life!' 7.15. Next they brought forward the fifth and maltreated him." 7.16. But he looked at the king, and said, 'Because you have authority among men, mortal though you are, you do what you please. But do not think that God has forsaken our people.' 7.17. Keep on, and see how his mighty power will torture you and your descendants!' 7.18. After him they brought forward the sixth. And when he was about to die, he said, 'Do not deceive yourself in vain. For we are suffering these things on our own account, because of our sins against our own God. Therefore astounding things have happened.' 7.19. But do not think that you will go unpunished for having tried to fight against God!' 7.20. The mother was especially admirable and worthy of honorable memory. Though she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord.' 7.21. She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them,' 7.22. I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you.' 7.23. Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.' 7.24. Antiochus felt that he was being treated with contempt, and he was suspicious of her reproachful tone. The youngest brother being still alive, Antiochus not only appealed to him in words, but promised with oaths that he would make him rich and enviable if he would turn from the ways of his fathers, and that he would take him for his friend and entrust him with public affairs.' 7.25. Since the young man would not listen to him at all, the king called the mother to him and urged her to advise the youth to save himself.' 7.26. After much urging on his part, she undertook to persuade her son.' 7.27. But, leaning close to him, she spoke in their native tongue as follows, deriding the cruel tyrant: 'My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you.' 7.28. I beseech you, my child, to look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being.' 7.29. Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers.' 7.30. While she was still speaking, the young man said, 'What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses.' 7.31. But you, who have contrived all sorts of evil against the Hebrews, will certainly not escape the hands of God.' 7.32. For we are suffering because of our own sins." 7.33. And if our living Lord is angry for a little while, to rebuke and discipline us, he will again be reconciled with his own servants.' 7.34. But you, unholy wretch, you most defiled of all men, do not be elated in vain and puffed up by uncertain hopes, when you raise your hand against the children of heaven.' 7.35. You have not yet escaped the judgment of the almighty, all-seeing God.' 7.36. For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.' 7.37. I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,' 7.38. and through me and my brothers to bring to an end the wrath of the Almighty which has justly fallen on our whole nation.' 7.39. The king fell into a rage, and handled him worse than the others, being exasperated at his scorn.' 7.40. So he died in his integrity, putting his whole trust in the Lord.' 7.41. Last of all, the mother died, after her sons.' 7.42. Let this be enough, then, about the eating of sacrifices and the extreme tortures.' |
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| 43. Anon., Testament of Levi, 18.59-18.60 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •record of •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 702 |
| 44. Dead Sea Scrolls, War Scroll, 2.433 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 187 |
| 45. Dead Sea Scrolls, Hodayot, 9.9, 9.24 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 95 |
| 46. Anon., Testament of Judah, 20.1-20.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 297 |
47. Hebrew Bible, Daniel, 7.9-7.10, 7.15, 7.21-7.22, 7.25, 7.27, 8.24, 12.2 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •record of •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 315, 349, 388, 702| 7.9. "חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃", 7.15. "אֶתְכְּרִיַּת רוּחִי אֲנָה דָנִיֵּאל בְּגוֹא נִדְנֶה וְחֶזְוֵי רֵאשִׁי יְבַהֲלֻנַּנִי׃" 7.21. "חָזֵה הֲוֵית וְקַרְנָא דִכֵּן עָבְדָה קְרָב עִם־קַדִּישִׁין וְיָכְלָה לְהוֹן׃", 7.22. "עַד דִּי־אֲתָה עַתִּיק יוֹמַיָּא וְדִינָא יְהִב לְקַדִּישֵׁי עֶלְיוֹנִין וְזִמְנָא מְטָה וּמַלְכוּתָא הֶחֱסִנוּ קַדִּישִׁין׃", 7.25. "וּמִלִּין לְצַד עליא [עִלָּאָה] יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃", 7.27. "וּמַלְכוּתָה וְשָׁלְטָנָא וּרְבוּתָא דִּי מַלְכְוָת תְּחוֹת כָּל־שְׁמַיָּא יְהִיבַת לְעַם קַדִּישֵׁי עֶלְיוֹנִין מַלְכוּתֵהּ מַלְכוּת עָלַם וְכֹל שָׁלְטָנַיָּא לֵהּ יִפְלְחוּן וְיִשְׁתַּמְּעוּן׃", 8.24. "וְעָצַם כֹּחוֹ וְלֹא בְכֹחוֹ וְנִפְלָאוֹת יַשְׁחִית וְהִצְלִיחַ וְעָשָׂה וְהִשְׁחִית עֲצוּמִים וְעַם־קְדֹשִׁים׃", 12.2. "וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃", | 7.9. "I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire.", 7.10. "A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened.", 7.15. "As for me Daniel, my spirit was pained in the midst of my body, and the visions of my head affrighted me. ." 7.21. "I beheld, and the same horn made war with the saints, and prevailed against them;", 7.22. "until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom.", 7.25. "And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time.", 7.27. "And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.’", 8.24. "And his power shall be mighty, but not by his own power; and he shall destroy wonderfully, and shall prosper and do; and he shall destroy them that are mighty and the people of the saints.", 12.2. "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence.", |
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| 48. Dead Sea Scrolls, of Discipline, 2.19-2.24 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 187 |
| 49. Cicero, Letters, 7.8.5 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •librarius, use of to record speeches Found in books: Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 279 |
50. Cicero, Pro Sulla, 41-42, 44, 43 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 279| 43. itaque dico locum in orbe terrarum esse nullum, quo in loco populi Romani nomen sit, quin eodem perscriptum hoc indicium pervenerit. in quo ego tam tam g ς : tum cett. subito et exiguo et turbido tempore multa divinitus, ita ut dixi, non mea sponte providi, primum ne quis qui Reid posset tantum aut de rei publicae aut de alicuius periculo meminisse meminisse hic desinit e quantum vellet; deinde ne cui liceret umquam reprehendere illud indicium aut temere creditum criminari; postremo ne quid iam a me, ne quid ex meis commentariis quaereretur, ne aut oblivio mea aut memoria nimia videretur nimia vid. T : vid. nimia cett. , ne denique aut neglegentia turpis aut diligentia crudelis putaretur. | |
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51. Septuagint, Wisdom of Solomon, 3.12, 3.17, 17.11 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •record of •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 297, 702 | 3.12. Their wives are foolish, and their children evil; 3.17. Even if they live long they will be held of no account,and finally their old age will be without honor. 17.11. For wickedness is a cowardly thing, condemned by its own testimony;distressed by conscience, it has always exaggerated the difficulties. |
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| 52. Dead Sea Scrolls, Pesher On Habakkuk, 5.10 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 95 |
| 53. Anon., Testament of Moses, 10.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 436 |
| 54. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 9.1, 9.10-9.23, 13.6-13.13, 16.10-16.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 10, 73, 81, 95, 103 |
| 55. Dead Sea Scrolls, Hodayot, 9.9, 9.24 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 95 |
| 56. Dead Sea Scrolls, Damascus Covenant, 9.1, 9.10-9.23, 13.6-13.13, 16.10-16.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 10, 73, 81, 95, 103 |
57. Ovid, Metamorphoses, 11.90-11.145 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •midas, historical record of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 68| 11.90. at Silenus abest: titubantem annisque meroque 11.91. ruricolae cepere Phryges vinctumque coronis 11.92. ad regem duxere Midan, cui Thracius Orpheus 11.93. orgia tradiderat cum Cecropio Eumolpo. 11.94. Quem simul agnovit socium comitemque sacrorum, 11.95. hospitis adventu festum genialiter egit 11.96. per bis quinque dies et iunctas ordine noctes. 11.97. Et iam stellarum sublime coegerat agmen 11.98. Lucifer undecimus, Lydos cum laetus in agros 11.99. rex venit et iuveni Silenum reddit alumno. 11.100. Huic deus optandi gratum, sed inutile, fecit 11.101. muneris arbitrium, gaudens altore recepto. 11.102. Ille male usurus donis ait “effice, quidquid 11.103. corpore contigero fulvum vertatur in aurum.” 11.104. Adnuit optatis nocituraque munera solvit 11.105. Liber, et indoluit, quod non meliora petisset. 11.106. Laetus abit gaudetque malo Berecyntius heros 11.107. pollicitique fidem tangendo singula temptat 11.108. Vixque sibi credens non alta fronde virentem 11.109. ilice detraxit virgam: virga aurea facta est. 11.110. Tollit humo saxum: saxum quoque palluit auro. 11.111. Contigit et glaebam: contactu glaeba potenti 11.112. massa fit. Arentes Cereris decerpsit aristas: 11.113. aurea messis erat. Demptum tenet arbore pomum: 11.114. Hesperidas donasse putes. Si postibus altis 11.115. admovit digitos, postes radiare videntur. 11.116. Ille etiam liquidis palmas ubi laverat undis, 11.117. unda fluens palmis Danaen eludere posset. 11.118. Vix spes ipse suas animo capit aurea fingens 11.119. omnia. Gaudenti mensas posuere ministri 11.120. exstructas dapibus nec tostae frugis egentes. 11.121. Tum vero, sive ille sua Cerealia dextra 11.122. munera contigerat, Cerealia dona rigebant, 11.123. sive dapes avido convellere dente parabat, 11.124. lammina fulva dapes admoto dente premebat. 11.125. Miscuerat puris auctorem muneris undis: 11.126. fusile per rictus aurum fluitare videres. 11.127. Attonitus novitate mali, divesque miserque, 11.128. effugere optat opes et, quae modo voverat, odit. 11.129. Copia nulla famem relevat; sitis arida guttur 11.130. urit, et inviso meritus torquetur ab auro 11.131. Ad caelumque manus et splendida bracchia tollens 11.132. “da veniam, Lenaee pater! peccavimus,” inquit, 11.133. “sed miserere, precor, speciosoque eripe damno.” 11.134. Mite deum numen: Bacchus peccasse fatentem 11.135. restituit factique fide data munera solvit 11.136. “Neve male optato maneas circumlitus auro, 11.137. vade” ait “ad magnis vicinum Sardibus amnem 11.138. perque iugum ripae labentibus obvius undis 11.139. carpe viam, donec venias ad fluminis ortus, 11.140. spumigeroque tuum fonti, qua plurimus exit, 11.141. subde caput corpusque simul, simul elue crimen.” 11.142. Rex iussae succedit aquae: vis aurea tinxit 11.143. flumen et humano de corpore cessit in amnem. 11.144. Nunc quoque iam veteris percepto semine venae 11.145. arva rigent auro madidis pallentia glaebis. | |
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| 58. Ovid, Tristia, 3.14.1-3.14.18 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •librarius, use of to record speeches Found in books: Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 279 |
| 59. Asconius Pedianus Quintus, In Milonianam, None (1st cent. BCE - 1st cent. CE) Tagged with subjects: •librarius, use of to record speeches Found in books: Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 279 |
| 60. Hyginus, Fabulae (Genealogiae), 191 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •midas, historical record of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 68 |
61. Philo of Alexandria, On The Virtues, 183 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 297 | 183. Moreover, Moses delivers to us very beautiful exhortations to repentance, by which he teaches us to alter our way of life, changing from an irregular and disorderly course into a better line of conduct; for he says that this task is not one of any excessive difficulty, nor one removed far out of our reach, being neither above us in the air nor on the extreme borders of the sea, so that we are unable to take hold of it; but it is near us, abiding, in fact, in three portions of us, namely, in our mouths, and our hearts, and our hands; by symbols, that is to say, in our words, and counsels, and actions; for the mouth is the symbol of speech, and the heart of counsels, and the hands of actions, and in these happiness consists. |
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62. Diodorus Siculus, Historical Library, 4.74.2, 7.12.2, 8.29-8.30 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •midas, historical record of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 68, 192 | 4.74.2. At a later time, however, he did not bear as a human being should the good fortune which came to him, and being admitted to the common table of the gods and to all their intimate talk as well, he made known to men happenings among the immortals which were not to be divulged. 7.12.2. The same Lycurgus inquired of the Pythian priestess what sort of customs he should establish for the Lacedaemonians whereby they might receive the greatest advantage. And when she replied that he should legislate in such a fashion that the one group should govern fairly and the other group should obey those in authority, he inquired of her again, what should be done by those who were to govern fairly and by those who were to be obedient to men in authority. Whereupon the priestess delivered the following oracle: Two paths there be which farthest parted are, One leading on to freedom's honoured halls, The other to the house of slavery which All mortals shun. The former path is trod By those of manly soul and concord sweet; And on this way I charge you lead the folk; The latter is the path of loathsome strife And weak delusion: This the way which thou Must guard against most carefully. 8.29. 1. Aristotle, who was also called Battus, wishing to found the city of Cyrenê, received an oracle to the following effect: O Battus, thou did'st come about a voice; But Phoebus, even Lord Apollo, sends Thee forth to fair-crowned Libya, there to rule O'er broad Cyrenê and enjoy the place Reserved to kings. Barbarian warriors there, Clad in the skins of beasts, will rush against Thee, when thou settest foot on Libyan soil. But pray to Cronus' son, to Pallas who Stirs up the fight, of flashing eyes, withal To Phoebus, ever-young, the son of Zeus, And in thy hand shall lie the victory. And over fair-crowned Libya shalt thou rule Blessed, thou and thy house: Thy guide thereto Is Phoebus Apollo. ,2. For envy by its nature lies in wait for success, and therefore works the destruction of those who are pre-eminent in fame. 8.30. 1. Arcesilaüs, the king of the Cyrenians, bitterly complaining of his misfortunes, made inquiry of Delphi, and received this reply: The gods were wroth; for the later kings were not ruling after the manner of Battus, the first king. For Battus had contented himself with the appellation alone of king, and had been an equitable ruler, friendly to the people, maintaining the while â the important thing â the honours due to the gods. But the rule of the later kings had taken on more and more the character of tyranny, and they had appropriated to themselves the public revenues and had neglected reverence toward the deity.,2. For the civil strife which arose among the Cyrenians an arbitrator appeared in the person of Demonax of Mantinea, who was considered to be a man of unusual sagacity and justice. Accordingly he sailed to Cyrenê, and receiving from all the stewardship of public affairs, he reconciled the cities on the following conditions.,3. How (he asked) will the fathers who have accompanied them feel when they, seeing their sons suffering unspeakable torment at the hands of the barbarians, can bring them no aid, and all they can do is to tear their grey hair and make lament to the deaf ears of Fate? |
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| 63. Livy, History, 22.9.7, 22.33.11, 22.34.3, 22.34.7, 22.34.10-22.34.11, 22.35.1-22.35.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 279 |
| 64. Anon., 2 Baruch, 24.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •record of •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 349 |
| 65. Martial, Epigrams, 1.2, 1.113, 1.117, 4.72, 13.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •librarius, use of to record speeches Found in books: Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 279 |
| 66. Suetonius, Iulius, 55.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •librarius, use of to record speeches Found in books: Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 279 |
| 67. Pliny The Elder, Natural History, 20.100.264, 29.2.4, 29.3.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •kos asklepieion, inscribed records of cures Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 25, 204, 229 |
68. Tosefta, Nedarim, 6.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 103| 6.1. "ר' יוסי בר' יהודה ור' אלעזר בר' שמעון [אומר הפרת נדרים] מעת לעת כיצד היו על אשתו חמשה נדרים או שהיו לו חמש נשים ונדרו כולן ואמר כולן מופרין מופר ליך נדר זה לא הופר אלא נדר זה [לא היפר לה אלא נדר זה] מה ראית שתדורי אי אפשי שתדורי אין זה נדר לא אמר כלום מופר מבוטל זה הרי זה בטל קיים ליך יפה עשית אף אני כמותיך אם לא נדרת [מדירך אני] אין יכול להפר.", | |
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| 69. Artemidorus, Oneirocritica, 4.22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kos asklepieion, inscribed records of cures Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 25 |
70. New Testament, Matthew, 12.36, 13.43, 13.50, 24.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 315, 336, 388| 12.36. Λέγω δὲ ὑμῖν ὅτι πᾶν ῥῆμα ἀργὸν ὃ λαλήσουσιν οἱ ἄνθρωποι, ἀποδώσουσιν περὶ αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως· 13.43. Τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. Ὁ ἔχων ὦτα ἀκουέτω. 13.50. καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 24.19. οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις. | 12.36. I tell you that every idle word that men speak, they will give account of it in the day of judgment. 13.43. Then the righteous will shine forth like the sun in the kingdom of their Father. He who has ears to hear, let him hear. 13.50. and will cast them into the furnace of fire. There will be the weeping and the gnashing of teeth." 24.19. But woe to those who are with child and to nursing mothers in those days! |
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71. New Testament, Mark, 13.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 388| 13.17. οὐαὶ δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις. | 13.17. But woe to those who are with child and to those who nurse babies in those days! |
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72. New Testament, Luke, 8.17, 10.20, 21.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •record of •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 388, 571, 581| 8.17. οὐ γὰρ ἔστιν κρυπτὸν ὃ οὐ φανερὸν γενήσεται, οὐδὲ ἀπόκρυφον ὃ οὐ μὴ γνωσθῇ καὶ εἰς φανερὸν ἔλθῃ. 10.20. πλὴν ἐν τούτῳ μὴ χαίρετε ὅτι τὰ πνεύματα ὑμῖν ὑποτάσσεται, χαίρετε δὲ ὅτι τὰ ὀνόματα ὑμῶν ἐνγέγραπται ἐν τοῖς οὐρανοῖς. 21.23. οὐαὶ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις· ἔσται γὰρ ἀνάγκη μεγάλη ἐπὶ τῆς γῆς καὶ ὀργὴ τῷ λαῷ τούτῳ, | 8.17. For nothing is hidden, that will not be revealed; nor anything secret, that will not be known and come to light. 10.20. Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven." 21.23. Woe to those who are pregt and to those who nurse infants in those days! For there will be great distress in the land, and wrath to this people. |
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73. New Testament, Philippians, 4.3-4.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •record of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 571| 4.3. ναὶ ἐρωτῶ καὶ σέ, γνήσιε σύνζυγε, συνλαμβάνου αὐταῖς, αἵτινες ἐν τῷ εὐαγγελίῳ συνήθλησάν μοι μετὰ καὶ Κλήμεντος καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐνβίβλῳ ζωῆς. 4.4. Χαίρετε ἐν κυρίῳ πάντοτε· πάλιν ἐρῶ, χαίρετε. | 4.3. Yes, I beg you also, true yoke-fellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life. 4.4. Rejoice in the Lord always! Again I will say, Rejoice! |
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74. New Testament, Apocalypse, 9.2, 20.12, 20.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sins / iniquity, recording of •record of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 336, 349| 9.2. καὶ ἤνοιξεν τὸ φρέαρ τῆς ἀβύσσου,καὶ ἀνέβη καπνὸςἐκ τοῦ φρέατοςὡς καπνὸς καμίνουμεγάλης, καὶἐσκοτώθη ὁ ἥλιοςκαὶ ὁ ἀὴρ ἐκ τοῦ καπνοῦ τοῦ φρέατος. 20.12. καὶ εἶδον τοὺς νεκρούς, τοὺς μεγάλους καὶ τοὺς μικρούς, ἑστῶτας ἐνώπιον τοῦ θρόνου,καὶ βιβλία ἠνοίχθησαν·καὶ ἄλλοβιβλίονἠνοίχθη, ὅ ἐστιντῆς ζωῆς·καὶ ἐκρίθησαν οἱ νεκροὶ ἐκ τῶν γεγραμμένων ἐν τοῖς βιβλίοιςκατὰ τὰ ἔργα αὐτῶν. 20.15. καὶ εἴ τις οὐχεὑρέθη ἐν τῇ βίβλῳ τῆς ζωῆς γεγραμμένοςἐβλήθη εἰς τὴν λίμνην τοῦ πυρός. | 9.2. He opened the pit of the abyss, and smoke went up out of the pit, like the smoke from a burning furnace. The sun and the air were darkened because of the smoke from the pit. 20.12. I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works. 20.15. If anyone was not found written in the book of life, he was cast into the lake of fire. |
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75. New Testament, 2 Corinthians, 13.1-13.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 78| 13.1. Τρίτον τοῦτο ἔρχομαι πρὸς ὑμᾶς·ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα. 13.2. προείρηκα καὶ προλέγω ὡς παρὼν τὸ δεύτερον καὶ ἀπὼν νῦν τοῖς προημαρτηκόσιν καὶ τοῖς λοιποῖς πᾶσιν, ὅτι ἐὰν ἔλθω εἰς τὸ πάλιν οὐ φείσομαι, | |
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76. New Testament, Romans, 2.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 297| 2.14. ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσὶν νόμος· | 2.14. (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves, |
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77. New Testament, 1 Timothy, 1.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 297| 1.19. ἔχων πίστιν καὶ ἀγαθὴν συνείδησιν, ἥν τινες ἀπωσάμενοι περὶ τὴν πίστιν ἐναυάγησαν· | 1.19. holding faith and a good conscience; which some having thrust away made a shipwreck concerning the faith; |
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| 78. Martial, Epigrams, 1.2, 1.113, 1.117, 4.72, 13.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •librarius, use of to record speeches Found in books: Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 279 |
79. Mishnah, Avodah Zarah, 4.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •continuity, of rabbinic canon, “conversations,” in rabbinic canonical record Found in books: Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 28| 4.7. "שָׁאֲלוּ אֶת הַזְּקֵנִים בְּרוֹמִי, אִם אֵין רְצוֹנוֹ בַּעֲבוֹדָה זָרָה, לָמָה אֵינוֹ מְבַטְּלָהּ. אָמְרוּ לָהֶן, אִלּוּ לְדָבָר שֶׁאֵין צֹרֶךְ לָעוֹלָם בּוֹ הָיוּ עוֹבְדִין, הָיָה מְבַטְּלוֹ. הֲרֵי הֵן עוֹבְדִין לַחַמָּה וְלַלְּבָנָה וְלַכּוֹכָבִים וְלַמַּזָּלוֹת. יְאַבֵּד עוֹלָמוֹ מִפְּנֵי הַשּׁוֹטִים. אָמְרוּ לָהֶן, אִם כֵּן, יְאַבֵּד דָּבָר שֶׁאֵין צֹרֶךְ לָעוֹלָם בּוֹ וְיַנִּיחַ דָּבָר שֶׁצֹּרֶךְ הָעוֹלָם בּוֹ. אָמְרוּ לָהֶן, אַף אָנוּ מַחֲזִיקִין יְדֵי עוֹבְדֵיהֶם שֶׁל אֵלּוּ, שֶׁאוֹמְרִים, תֵּדְעוּ שֶׁהֵן אֱלוֹהוֹת, שֶׁהֲרֵי הֵן לֹא בָטָלוּ: \n", | 4.7. "They asked the elders in Rome, “If [your God] has no desire for idolatry, why does he not abolish it?” They replied, “If it was something unnecessary to the world that was worshipped, he would abolish it; but people worship the sun, moon, stars and planets; should he destroy his universe on account of fools!” They said [to the elders], “If so, he should destroy what is unnecessary for the world and leave what is necessary for the world!” They replied, “[If he did that], we should merely be strengthening the hands of the worshippers of these, because they would say, “know that these are deities, for behold they have not been abolished!”", |
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80. Mishnah, Berachot, 4.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •continuity, of rabbinic canon, “conversations,” in rabbinic canonical record Found in books: Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 28| 4.2. "רַבִּי נְחוּנְיָא בֶּן הַקָּנָה הָיָה מִתְפַּלֵּל בִּכְנִיסָתוֹ לְבֵית הַמִּדְרָשׁ וּבִיצִיאָתוֹ תְּפִלָּה קְצָרָה. אָמְרוּ לוֹ, מַה מָּקוֹם לִתְפִלָּה זוֹ. אָמַר לָהֶם, בִּכְנִיסָתִי אֲנִי מִתְפַּלֵּל שֶׁלֹּא תֶאֱרַע תַּקָלָה עַל יָדִי, וּבִיצִיאָתִי אֲנִי נוֹתֵן הוֹדָיָה עַל חֶלְקִי:", | 4.2. "Rabbi Nehunia ben Hakaneh used to pray as he entered the Bet Hamidrash and as he left it a short prayer. They said to him: what is the reason for this prayer? He replied: When I enter I pray that that no mishap should occur through me, and when I leave I express thanks for my portion.", |
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| 81. New Testament, 2 Peter, 41257 (1st cent. CE - 1st cent. CE) Tagged with subjects: •deir el-bahari, sanctuary of amenhotep and imhotep, recording of cures Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 464 |
| 82. Mishnah, Miqvaot, 1.16-1.20 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •continuity, of rabbinic canon, “conversations,” in rabbinic canonical record Found in books: Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 29 |
83. Plutarch, Aristides, 27.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •poletai, records of Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 67| 27.2. Ἀλκιβιάδου τὸ ψήφισμα γράψαντος. ἔτι δὲ Λυσιμάχου θυγατέρα Πολυκρίτην ἀπολιπόντος, ὡς Καλλισθένης φησί, καὶ ταύτῃ σίτησιν ὅσην καὶ τοῖς Ὀλυμπιονίκαις ὁ δῆμος ἐψηφίσατο. Δημήτριος δʼ ὁ Φαληρεὺς καὶ Ἱερώνυμος ὁ Ῥόδιος καὶ Ἀριστόξενος ὁ μουσικὸς καὶ Ἀριστοτέλης (εἰ δὴ τό γε τό γε Hercher and Blass with F a S: τὸ . Περὶ εὐγενείας βιβλίον ἐν τοῖς γνησίοις Ἀριστοτέλους θετέον) ἱστοροῦσι Μυρτὼ θυγατριδῆν Ἀριστείδου Σωκράτει τῷ σοφῷ συνοικῆσαι, γυναῖκα μὲν ἑτέραν ἔχοντι, ταύτην δʼ ἀναλαβόντι χηρεύουσαν διὰ πενίαν καὶ τῶν ἀναγκαίων ἐνδεομένην. | 27.2. |
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84. Mishnah, Negaim, 11.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •continuity, of rabbinic canon, “conversations,” in rabbinic canonical record Found in books: Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 29| 11.7. "קַיְטָא שֶׁיֶּשׁ בָּהּ פִּסְפָּסִים צְבוּעִים וּלְבָנִים, פּוֹשִׂין מִזֶּה לָזֶה. שָׁאֲלוּ אֶת רַבִּי אֱלִיעֶזֶר, וַהֲרֵי הוּא פִסְפָּס יָחִיד. אָמַר לָהֶן, לֹא שָׁמַעְתִּי. אָמַר לוֹ רַבִּי יְהוּדָה בֶן בְּתֵירָא, אֲלַמֵּד בּוֹ. אָמַר לוֹ, אִם לְקַיֵּם דִּבְרֵי חֲכָמִים, הֵן. אָמַר לוֹ, שֶׁמָּא יַעֲמֹד בּוֹ שְׁנֵי שָׁבוּעוֹת, וְהָעוֹמֵד בַּבְּגָדִים שְׁנֵי שָׁבוּעוֹת טָמֵא. אָמַר לוֹ, חָכָם גָּדוֹל אַתָּה, שֶׁקִּיַּמְתָּ דִּבְרֵי חֲכָמִים. הַפִּשְׂיוֹן הַסָּמוּךְ, כָּל שֶׁהוּא. הָרָחוֹק, כַּגְּרִיס. וְהַחוֹזֵר, כַּגְּרִיס: \n", | 11.7. "A screen that had colored and white stripes, a nega may effectively spread from one to the other. They asked Rabbi Eliezer: But the white stripe is separate? He replied: I have heard no ruling on this question. Rabbi Judah ben Batera said to him: Shall I derive the answer? He replied: If this would confirm the words of the sages, then yes! He said back: It is possible that it would remain on it in an unchanged condition for two weeks, and that which remains unchanged on garments for two weeks is unclean. He said to him: You are a great sage, for you have confirmed the words of the sages. A spreading that is close [to the original nega is effective] however small it may be. One that is distant [is effective only] if it is of the size of a split bean. And one that reappears [is effective only if it is] of the size of a split bean.", |
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85. Mishnah, Shabbat, 1.4-1.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •continuity, of rabbinic canon, “conversations,” in rabbinic canonical record Found in books: Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 26| 1.4. "וְאֵלּוּ מִן הַהֲלָכוֹת שֶׁאָמְרוּ בַעֲלִיַּת חֲנַנְיָה בֶן חִזְקִיָּה בֶן גֻּרְיוֹן כְּשֶׁעָלוּ לְבַקְּרוֹ. נִמְנוּ וְרַבּוּ בֵּית שַׁמַּאי עַל בֵּית הִלֵּל, וּשְׁמֹנָה עָשָׂר דְּבָרִים גָּזְרוּ בוֹ בַיּוֹם: \n", 1.5. "בֵּית שַׁמַּאי אוֹמְרִים, אֵין שׁוֹרִין דְּיוֹ וְסַמְמָנִים וְכַרְשִׁינִים, אֶלָּא כְּדֵי שֶׁיִּשּׁוֹרוּ מִבְּעוֹד יוֹם. וּבֵית הִלֵּל מַתִּירִין: \n", 1.6. "בֵּית שַׁמַּאי אוֹמְרִים, אֵין נוֹתְנִין אוּנִין שֶׁל פִּשְׁתָּן לְתוֹךְ הַתַּנּוּר, אֶלָּא כְּדֵי שֶׁיַּהְבִּילוּ מִבְּעוֹד יוֹם, וְלֹא אֶת הַצֶּמֶר לַיּוֹרָה, אֶלָּא כְדֵי שֶׁיִּקְלֹט הָעַיִן. וּבֵית הִלֵּל מַתִּירִין. בֵּית שַׁמַּאי אוֹמְרִים, אֵין פּוֹרְשִׂין מְצוּדוֹת חַיָּה וְעוֹפוֹת וְדָגִים, אֶלָּא כְדֵי שֶׁיִּצּוֹדוּ מִבְּעוֹד יוֹם. וּבֵית הִלֵּל מַתִּירִין: \n", 1.7. "בֵּית שַׁמַּאי אוֹמְרִים, אֵין מוֹכְרִין לַנָּכְרִי וְאֵין טוֹעֲנִין עִמּוֹ וְאֵין מַגְבִּיהִין עָלָיו, אֶלָּא כְּדֵי שֶׁיַּגִּיעַ לְמָקוֹם קָרוֹב. וּבֵית הִלֵּל מַתִּירִין: \n", | 1.4. "And these are of halakhot which they stated in the upper chamber of Haiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Beth Hillel and on that day they enacted eighteen measures.", 1.5. "Beth Shammai says: ink, dyes and vetch may not be soaked [on Friday afternoon] unless they can be fully soaked while it is yet day; And Bet Hillel permits it.", 1.6. "Beth Shammai says: bundles of wet flax may not be placed in an oven unless they can begin to steam while it is still day, nor wool in the dyer’s kettle unless it can [absorb the color] such that [the color] is visible. But Bet Hillel permits it. Bet Shammai says: traps for wild beasts, fowl, and fish may not be spread unless they can be caught while it is still day; But Bet Hillel permits it.", 1.7. "Bet Shammai says: one must not sell [something] to a non-Jew, or help him to load [a donkey], or lift up [an article] upon him unless he can reach a near place [before Shabbat]. But Bet Hillel permits it.", |
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86. Mishnah, Sotah, 5.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •continuity, of rabbinic canon, “conversations,” in rabbinic canonical record Found in books: Neusner (2003), Rabbinic Narrative: The Precedent and the Parable in Diachronic View. 27| 5.5. "בּוֹ בַיּוֹם דָּרַשׁ רַבִּי יְהוֹשֻׁעַ בֶּן הוּרְקְנוֹס, לֹא עָבַד אִיּוֹב אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא מֵאַהֲבָה, שֶׁנֶּאֱמַר (איוב יג) הֵן יִקְטְלֵנִי לוֹ אֲיַחֵל. וַעֲדַיִן הַדָּבָר שָׁקוּל, לוֹ אֲנִי מְצַפֶּה אוֹ אֵינִי מְצַפֶּה, תַּלְמוּד לוֹמַר (שם כז) עַד אֶגְוָע לֹא אָסִיר תֻּמָּתִי מִמֶּנִּי, מְלַמֵּד שֶׁמֵּאַהֲבָה עָשָׂה. אָמַר רַבִּי יְהוֹשֻׁעַ, מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ, רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁהָיִיתָ דוֹרֵשׁ כָּל יָמֶיךָ שֶׁלֹּא עָבַד אִיּוֹב אֶת הַמָּקוֹם אֶלָּא מִיִּרְאָה, שֶׁנֶּאֱמַר (שם א) אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע, וַהֲלֹא יְהוֹשֻׁעַ תַּלְמִיד תַּלְמִידְךָ לִמֵּד שֶׁמֵּאַהֲבָה עָשָׂה: \n", | 5.5. "On that day Rabbi Joshua ben Hyrcanus expounded: Job only served the Holy One, blessed be He, from love: as it is said, “Though he slay me, yet I will wait for him” (Job 13:15). And it is still evenly balanced whether to read “I will wait for him” or “I will not wait for him”? Scripture states, “Until I die I will maintain my integrity” (Job 27:5), this teaches that what he did was from love. Rabbi Joshua [ben Haiah] said: who will remove the dust from your eyes, Rabban Yoha ben Zakkai, since you had expounded all your life that Job only served the Omnipresent from fear, as it is said, “A blameless and upright man that fears God and shuns evil” (Job 1:8) did not Joshua, the student of your student, teach that what he did was from love?", |
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87. Mishnah, Nedarim, 10.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 103| 10.8. "הֲפָרַת נְדָרִים, כָּל הַיּוֹם. יֵשׁ בַּדָּבָר לְהָקֵל וּלְהַחֲמִיר. כֵּיצַד. נָדְרָה בְּלֵילֵי שַׁבָּת, יָפֵר בְּלֵילֵי שַׁבָּת וּבְיוֹם הַשַּׁבָּת עַד שֶׁתֶּחְשָׁךְ. נָדְרָה עִם חֲשֵׁכָה, מֵפֵר עַד שֶׁלֹּא תֶחְשַׁךְ. שֶׁאִם חָשְׁכָה וְלֹא הֵפֵר, אֵינוֹ יָכוֹל לְהָפֵר: \n", | 10.8. "The annulment of vows is the whole day. This may result in a stringency or in a leniency. How is this so? If she vowed on the eve of the Sabbath, he can annul on the eve of the sabbath and on the Sabbath day until nightfall. If she vowed just before nightfall, he can annul only until nightfall: for if night fell and he had not annulled it, he can no longer annul it.", |
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| 88. Palestinian Talmud, Nedarim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 103 |
| 89. Herodian, History of The Empire After Marcus, 1.2.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •marcus aurelius (roman emperor), military record of Found in books: Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 88 |
| 90. Palestinian Talmud, Demai, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 103 |
| 91. Palestinian Talmud, Sheqalim, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 103 |
92. Pausanias, Description of Greece, 5.1.6, 9.5.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •midas, historical record of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 68| 5.1.6. Ἐπειῷ δὲ γήμαντι Ἀναξιρόην τὴν Κορώνου θυγάτηρ μὲν Ὑρμίνα, ἄρσεν δὲ οὐκ ἐγένετο αὐτῷ γένος· καὶ τάδε ἄλλα συνέβη κατʼ Ἐπειὸν βασιλεύοντα. Οἰνόμαος ὁ Ἀλξίωνος, Ἄρεως δὲ καθὰ ποιηταί τε ἐπεφήμισαν καὶ τῶν πολλῶν ἐστιν ἐς αὐτὸν λόγος, οὗτος δυναστεύων περὶ τὴν Πισαίαν καλουμένην ὁ Οἰνόμαος ἐπαύθη τῆς ἀρχῆς διαβάντος Πέλοπος τοῦ Λυδοῦ ἐκ τῆς Ἀσίας. 9.5.7. μαρτυρεῖ δέ μοι τῷ λόγῳ καὶ Ὅμηρος ἐν τῇ Ὀδυσσείᾳ· οἳ πρῶτοι Θήβης ἕδος ἔκτισαν ἑπταπύλοιο πύργωσάν τʼ, ἐπεὶ οὐ μὲν ἀπύργωτόν γʼ ἐδύναντο ναιέμεν εὐρύχορον Θήβην, κρατερώ περ ἐόντε. Hom. Od. 11.263 ὅτι δὲ Ἀμφίων ᾖδε καὶ τὸ τεῖχος ἐξειργάζετο πρὸς τὴν λύραν, οὐδένα ἐποιήσατο λόγον ἐν τοῖς ἔπεσι· δόξαν δὲ ἔσχεν Ἀμφίων ἐπὶ μουσικῇ, τήν τε ἁρμονίαν τὴν Λυδῶν κατὰ κῆδος τὸ Ταντάλου παρʼ αὐτῶν μαθὼν καὶ χορδὰς ἐπὶ τέσσαρσι ταῖς πρότερον τρεῖς ἀνευρών. | 5.1.6. Epeius married Anaxiroe, the daughter of Coronus, and begat a daughter Hyrmina, but no male issue. In the reign of Epeius the following events also occurred. Oenomaus was the son of Alxion (though poets proclaimed his father to be Ares, and the common report agrees with them), but while lord of the land of Pisa he was put down by Pelops the Lydian, who crossed over from Asia . 9.5.7. What I have said is confirmed by what Homer says in the Odyssey : Who first laid the foundation of seven-gated Thebe, And built towers about it, for without towers they could not Dwell in wide-wayed Thebe, in spite of their strength. Hom. Od. 11.263 Homer, however, makes no mention in his poetry of Amphion 's singing, and how he built the wall to the music of his harp. Amphion won fame for his music, learning from the Lydians themselves the Lydian mode, because of his relationship to Tantalus, and adding three strings to the four old ones. |
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| 93. Anon., Sifre Numbers, 156, 150 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 103 |
| 94. Pliny The Younger, Letters, 1.2.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •librarius, use of to record speeches Found in books: Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 279 |
| 95. Palestinian Talmud, Niddah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 103 |
| 96. Pollux, Onomasticon, 9.83 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •midas, historical record of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 45 |
| 97. Galen, Commentary On Hippocrates' 'Epidemics Vi', 4.4.8 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •kos asklepieion, inscribed records of cures Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 25 |
| 98. Aelian, Nature of Animals, 9.33 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •kos asklepieion, inscribed records of cures Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 229 |
| 99. Galen, On The Powers of Simple Remedies, 10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •kos asklepieion, inscribed records of cures Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 25 |
| 100. Aelian, Varia Historia, 3.18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •midas, historical record of Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 68 |
| 101. Aelius Aristides, Orations, 50.39-50.41, 51.18, 51.48-51.53 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 202 |
| 102. Galen, On Antidotes, 2.17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •kos asklepieion, inscribed records of cures Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 204 |
| 103. Cassius Dio, Roman History, 7271.6.2, 7271.13.1, 7271.16.1, 7271.28.3, 7271.30.1-7271.30.4, 7271.33.42, 7271.36.4, 7372.5.3-7372.5.4, 7877.14.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 95 |
| 104. Iamblichus, Concerning The Mysteries, 3.3, 3.11 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •kos asklepieion, inscribed records of cures •chresmographeion, office where oracles are recorded in didyma Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 519; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 25 |
105. Babylonian Talmud, Bava Qamma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 103| 2b. וטמא מת תולדותיהן לאו כיוצא בהן דאילו אב מטמא אדם וכלים ואילו תולדות אוכלין ומשקין מטמא אדם וכלים לא מטמא,הכא מאי אמר רב פפא יש מהן כיוצא בהן ויש מהן לאו כיוצא בהן,ת"ר ג' אבות נאמרו בשור הקרן והשן והרגל,קרן מנלן דת"ר (שמות כא, כח) כי יגח אין נגיחה אלא בקרן שנאמר (מלכים א כב, יא) ויעש לו צדקיה בן כנענה קרני ברזל ויאמר כה אמר ה' באלה תנגח את ארם וגו' ואומר (דברים לג, יז) בכור שורו הדר לו וקרני ראם קרניו בהם עמים ינגח,מאי ואומר וכי תימא דברי תורה מדברי קבלה לא ילפינן ת"ש בכור שורו הדר לו,והאי מילף הוא גילוי מילתא בעלמא הוא דנגיחה בקרן הוא,אלא מהו דתימא כי פליג רחמנא בין תם למועד ה"מ בתלושה אבל במחוברת אימא כולה מועדת היא,ת"ש בכור שורו הדר לו וגו',תולדה דקרן מאי היא נגיפה נשיכה רביצה ובעיטה,מאי שנא נגיחה דקרי לה אב דכתיב כי יגח נגיפה נמי כתיב (שמות כא, לה) כי יגוף האי נגיפה נגיחה היא דתניא פתח בנגיפה וסיים בנגיחה לומר לך זו היא נגיפה זו היא נגיחה,מאי שנא גבי אדם דכתיב כי יגח ומאי שנא גבי בהמה דכתיב כי יגוף,אדם דאית ליה מזלא כתיב כי יגח בהמה דלית לה מזלא כתיב כי יגוף,ומלתא אגב אורחיה קמ"ל דמועד לאדם הוי מועד לבהמה ומועד לבהמה לא הוי מועד לאדם,נשיכה תולדה דשן היא לא שן יש הנאה להזיקה הא אין הנאה להזיקה,רביצה ובעיטה תולדה דרגל היא לא רגל הזיקה מצוי הני אין הזיקן מצוי,אלא תולדותיהן לאו כיוצא בהן דאמר רב פפא אהייא,אילימא אהני מאי שנא קרן דכוונתו להזיק וממונך ושמירתו עליך הני נמי כוונתן להזיק וממונך ושמירתן עליך,אלא תולדה דקרן כקרן וכי קאמר רב פפא אשן ורגל,שן ורגל היכא כתיבי דתניא (שמות כב, ד) ושלח זה הרגל וכן הוא אומר (ישעיהו לב, כ) משלחי רגל השור והחמור,ובער זו השן וכן הוא אומר (מלכים א יד, י) כאשר יבער | 2b. b and one who is impure /b with impurity imparted by a human b corpse. /b A person, a vessel, or food that is rendered impure through contact with an item classified as a primary category of ritual impurity is characterized as a subcategory. In that domain, b their subcategories are dissimilar to them, as /b any person or item classified as b a primary category /b of ritual impurity b impurifies a person and /b impurifies any b vessels /b with which it comes into contact, b while /b a person or item classified as b a subcategory of ritual impurity impurifies food or drink, but does not impurify a person or vessels. /b ,After determining that there are instances where the legal status of subcategories is like that of primary categories, e.g., Shabbat, and there are instances where the legal status of subcategories is dissimilar to that of primary categories, e.g., ritual impurity, the Gemara asks: b Here, /b with regard to the laws of damages, b what /b is the relationship between the primary categories and their subcategories? b Rav Pappa said: There are, among /b the primary categories of damage, some whose subcategories b are similar to them, and there are, among them, /b some whose subcategories b are dissimilar to them. /b ,§ Seeking to clarify Rav Pappa’s statement, the Gemara cites a i baraita /i that delineates the primary categories of damage. b The Sages taught /b in a i baraita /i : b Three primary categories /b of damage b were stated /b in the Torah b with regard to an ox. /b An ox causes damage in three ways, and each is classified as a distinct primary category of damage represented by a part of the body of the ox: There is b the /b category of b Goring [ i keren /i ], /b literally, horn. This is referring to an ox goring a person or an animal and causing damage. b And /b there is b the /b category of b Eating [ i shen /i ], /b literally, tooth. This is referring to one’s ox causing damage by consuming another person’s produce. b And /b there is b the /b category of b Trampling [ i regel /i ], /b literally, foot. This is referring to an ox trampling another person’s belongings and causing damage. These are classified as primary categories because they are mentioned explicitly in the Torah.,The Gemara elaborates: b From where do we /b derive the primary category of b Goring? /b The source is b as the Sages taught /b in a i baraita /i : The verse states: “And b if /b an ox b gores /b a man or a woman” (Exodus 21:28); and b goring is /b performed b only /b with b a horn, as it is stated: “And Zedekiah, son of Chenaanah, made himself horns of iron, and said: So says the Lord: With these shall you gore the Arameans, /b until they are consumed” (I Kings 22:11). b And /b the verse also b states: “His firstborn bull, majesty is his, and his horns are the horns of the wild ox; with them he shall gore the nations” /b (Deuteronomy 33:17).,The Gemara interrupts its citation of the i baraita /i and asks: b What /b is the purpose of citing the additional verse introduced with the term: b And /b the verse also b states? /b The Gemara answers: b And if you would say /b that the first verse cited is not a legitimate source as it is a verse from the Prophets, and b we do not derive Torah matters from the texts of the tradition, /b i.e., Prophets and Writings, b come /b and b hear /b proof from the Torah: b “His firstborn bull, majesty is his.” /b ,The Gemara rejects the possibility that the reason a second verse was cited is that the primary category of Goring cannot be derived from a verse in the Prophets: b But is this /b a halakhic b derivation? It is a mere disclosure of the matter, that goring is /b performed b with a horn. /b A verse in the Prophets can certainly serve as a source for that disclosure., b Rather, /b the reason the i baraita /i cites a second verse is b lest you say, /b based on the first verse, that b when the Merciful One distinguishes between /b liability for damage caused by b an innocuous /b ox, for which the owner is liable to pay half of the damages for the first three times that it gores, b and /b liability for damage caused by b a forewarned /b ox, which already gored three times and whose owner was cautioned to prevent the ox from goring, for which he is liable to pay the full damages, b that statement /b applies only to damage caused b with a detached /b horn, like the horn of Zedekiah described in the verse, e.g., if an animal held a detached horn in its mouth and caused damage with it; b but /b for damage that an ox caused b with /b a horn b attached /b to its head, b say /b that in b all /b cases the legal status of the ox b is /b that of b a forewarned /b ox and its owner is liable to pay for all of the damage.,Therefore, the i baraita /i says: b Come /b and b hear /b a proof from another verse: b “His firstborn bull, majesty is his, /b and his horns are the horns of the wild ox; with them he shall gore the nations,” where the reference is to a horn attached to the ox’s head. Evidently, when an ox gores with its own horns there is a distinction between an innocuous ox and a forewarned ox.,The Gemara resumes its citation of the i baraita /i : b What is a subcategory of Goring? /b It includes any action that an ox performs with its body with the objective of inflicting damage: b Pushing [ i negifa /i ], biting, crouching /b upon items with the objective of inflicting damage, b and kicking. /b ,The Gemara asks: b What is different /b about b goring that it is characterized /b as b a primary category /b of damage, b as it is written /b explicitly in the verse: “And b if /b an ox b gores /b a man or a woman” (Exodus 21:28); accordingly, b i negifa /i /b should b also /b be characterized as a primary category, b as it is written: “If /b one man’s ox b hurts [ i yiggof /i ] /b the ox of another” (Exodus 21:35)? The Gemara answers: b This i negifa /i /b mentioned in the verse, b is /b actually a reference to b goring, as it is taught /b in a i baraita /i that the verses states: “And if one man’s ox hurts [ i yiggof /i ] the ox of another…or if it is known that the ox was a goring ox in time past” (Exodus 21:35–36). The verse b began /b its description of the case b with /b the term b i negifa /i and /b it b concluded with /b the term b goring to say to you /b that in this context the two terms describe the same action: b This /b action b is i negifa /i /b and b this /b same action b is goring. /b ,The Gemara asks: If the two terms are interchangeable, b what is different with regard to /b an ox goring b a person that it is written: /b “And b if /b an ox b gores /b a man or a woman” (Exodus 21:28), b and what is different with regard to /b an ox goring b an animal that it is written: “If /b one man’s ox b hurts [ i yiggof /i ] /b the ox of another” (Exodus 21:35)?,The Gemara explains: With regard to b a person, who has /b the b ingenuity /b to defend himself and is not easily injured, b it is written: “If /b an ox b gores,” /b a term indicating an attack of greater force. With regard to b an animal, which does not have /b the b ingenuity /b to defend itself and is more easily injured, b it is written: “If /b an ox b hurts [ i yiggof /i ],” /b a term indicating an attack of lesser force. The term i yiggof /i is related to the term i magefa /i , meaning plague. The Torah employs that term with regard to the goring of an animal to indicate that when an animal is gored, regardless of the force of the blow, it will likely result in its death., b And /b the Torah’s use of these terms b teaches us a matter in passing: /b Because the effort required for the ox to gore a person to death is greater than the effort required for the ox to gore an animal to death, the i halakha /i is b that /b an ox that is b forewarned with regard to /b goring b a person is /b also b forewarned with regard to an animal. But /b an ox that is b forewarned with regard to an animal is not forewarned with regard to a person. /b ,The Gemara questions the classification in the i baraita /i of biting, crouching, and kicking as subcategories of Goring: Isn’t b biting a subcategory of Eating, /b as the animal both eats and bites with its teeth? The Gemara answers: b No, /b in cases included in the primary category of b Eating, there is pleasure /b for the animal b in /b the course of b its /b causing b damage. /b In b this /b case of damage caused by biting, b there is no /b intrinsic b pleasure /b for the animal b in /b the course of the b damage /b that b it /b causes, as when the ox bites forcefully, the exclusive objective of the action is to cause damage.,The Gemara asks: Aren’t b crouching /b upon items b and kicking /b items in order to damage them each b a subcategory of Trampling, /b as the animal crouches by bending its legs and kicks with its feet? The Gemara answers: b No, /b in cases included in the primary category of Trampling, the b damage is commonplace, /b as it is caused in the course of the animal’s walking; in b these /b cases of crouching and kicking, the b damage is not commonplace, /b as animals do not typically kick or crouch upon utensils.,After citing the subcategories listed in the i baraita /i , the Gemara resumes its analysis of the statement of Rav Pappa: b But /b with regard to the statement b that Rav Pappa said: There are among them /b some whose subcategories b are dissimilar to them, to which /b primary category was Rav Pappa referring?, b If we say /b that his reference was b to these /b subcategories of Goring, b what is different /b about b Goring /b that defines it as a unique primary category? What is different is b that /b the b objective /b of the ox’s action b is to cause damage, and /b the ox is b your property, and /b responsibility for b its safeguarding, /b to prevent it from causing damage, is incumbent b upon you, /b its owner. In b these /b subcategories of Goring, i.e., pushing [ i negifa /i ], biting, crouching, and kicking, b as well, /b the b objective /b of the oxen’s actions b is to cause damage, and /b the oxen are b your property, and /b responsibility for b their safeguarding, /b to prevent your oxen from causing damage, is incumbent b upon you. /b , b Rather, /b it is apparent that the status of b a subcategory of Goring is like /b that of the primary category of b Goring, and when Rav Pappa says: /b There are among them some whose subcategories are dissimilar to them, he was referring b to Eating and Trampling. /b ,The Gemara asks: b Where are Eating and Trampling written /b in the Torah that led them to be classified as primary categories? The Gemara answers: The source is b as the Sages taught /b in a i baraita /i : The verse states: “If a man causes a field or vineyard to be eaten, and he sends forth his animal, and it consumed in the field of another” (Exodus 22:4). The two parts of the verse are referring to different categories: b “And he sends forth,” this is /b a reference to b the /b primary category of b Trampling, /b as sending forth results in the animal trampling another’s produce and damaging it, b and likewise it states: /b “Happy are you that sow beside all waters b that send forth the feet of the ox and the donkey” /b (Isaiah 32:20). Clearly the term “send forth” is a reference to trampling by the feet of the animal., b “And it consumed,” this is /b a reference to b the /b primary category of b Eating, and likewise it states: /b “And I will utterly sweep away the house of Jeroboam, b as one consumes with /b |
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106. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 103| 76a. אימא סיפא אמרו לו לר"א אם מטבילין כלי טמא ליטהר יטבילו כלי לכשיטמא ליטהר שמע מינה חיילין,אמרי רבנן לא קיימי להון בטעמיה דר"א והכי קאמרי ליה מאי סבירא לך אי סבירא לך דחיילין ובטלין תהוי כלי תיובתך אי לא סבירא לך דחיילין תהוי מקוה תיובתך,ת"ש אמר להם ר"א ומה זרעים טמאים כיון שזרען בקרקע טהורין זרועין ועומדים לא כל שכן ש"מ לא חיילין,ורבנן לא דרשי ק"ו והא תניא יכול ימכור אדם את בתו כשהיא נערה אמרת ק"ו מכורה כבר יוצאה אינה מכורה אינו דין שלא תימכר | 76a. The Gemara rejects this conclusion and refers back to the i baraita /i . b Say the latter clause /b of that i baraita /i : b They said to Rabbi Eliezer: If one immerses an impure vessel to purify /b it, b shall one immerse a vessel /b in advance so that b when it will become impure it will /b then b be purified? Learn from /b this clause of the i baraita /i that according to Rabbi Eliezer, vows nullified preemptively b take effect /b momentarily and are then immediately nullified. The Rabbis’ objection is that according to Rabbi Eliezer, prior immersion should purify an item that momentarily became impure.,The Gemara rejects this conclusion: One could b say /b that b the Rabbis could not determine the reasoning of Rabbi Eliezer, and this is what /b they b said to him: What do you hold? If you hold that /b preemptively nullified vows b take effect /b momentarily b and are /b then b nullified, /b then the example of b a vessel will be your refutation, /b i.e., will serve to refute your opinion. b If you do not hold that they take effect, /b but rather that they do not take effect at all, then the example of b a ritual bath will be your refutation. /b , b Come /b and b hear: Rabbi Eliezer said to them: And just as ritually impure seeds, once one has sown them in the ground, /b become b pure, /b then with regard to those which b are already sown /b and then come into contact with impurity, should they b not all the more so /b be pure? Similarly, vows that have been preemptively nullified should be nullified, since a husband can nullify vows after they have been taken. b Learn from /b this i baraita /i that according to Rabbi Eliezer preemptively nullified vows b do not take effect /b at all, just as seeds that were already sown do not become impure at all.,The Gemara comments: b And the Rabbis, do they not teach /b i halakhot /i based upon an b i a fortiori /i /b inference of this sort? b But isn’t it taught /b in a i baraita /i : b Can a person sell his daughter /b as a maidservant b when she is a young woman? You /b can b say an i a fortiori /i /b inference to show that he cannot: A maidservant who was b already sold goes free /b upon becoming a young woman; with regard to one b who has not been sold, is it not logical that she cannot be sold /b once she already is a young woman? This i baraita /i shows that the Rabbis do utilize similar i a fortiori /i inferences. |
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107. Origen, Against Celsus, 3.3, 3.24 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •kos asklepieion, inscribed records of cures Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 203 | 3.3. In the next place, miracles were performed in all countries, or at least in many of them, as Celsus himself admits, instancing the case of Æsculapius, who conferred benefits on many, and who foretold future events to entire cities, which were dedicated to him, such as Tricca, and Epidaurus, and Cos, and Pergamus; and along with Æsculapius he mentions Aristeas of Proconnesus, and a certain Clazomenian, and Cleomedes of Astypal a. But among the Jews alone, who say they are dedicated to the God of all things, there was wrought no miracle or sign which might help to confirm their faith in the Creator of all things, and strengthen their hope of another and better life! But how can they imagine such a state of things? For they would immediately have gone over to the worship of those demons which gave oracles and performed cures, and deserted the God who was believed, as far as words went, to assist them, but who never manifested to them His visible presence. But if this result has not taken place, and if, on the contrary, they have suffered countless calamities rather than renounce Judaism and their law, and have been cruelly treated, at one time in Assyria, at another in Persia, and at another under Antiochus, is it not in keeping with the probabilities of the case for those to suppose who do not yield their belief to their miraculous histories and prophecies, that the events in question could not be inventions, but that a certain divine Spirit being in the holy souls of the prophets, as of men who underwent any labour for the cause of virtue, did move them to prophesy some things relating to their contemporaries, and others to their posterity, but chiefly regarding a certain personage who was to come as a Saviour to the human race? 3.24. And again, when it is said of Æsculapius that a great multitude both of Greeks and Barbarians acknowledge that they have frequently seen, and still see, no mere phantom, but Æsculapius himself, healing and doing good, and foretelling the future; Celsus requires us to believe this, and finds no fault with the believers in Jesus, when we express our belief in such stories, but when we give our assent to the disciples, and eye-witnesses of the miracles of Jesus, who clearly manifest the honesty of their convictions (because we see their guilelessness, as far as it is possible to see the conscience revealed in writing), we are called by him a set of silly individuals, although he cannot demonstrate that an incalculable number, as he asserts, of Greeks and Barbarians acknowledge the existence of Æsculapius; while we, if we deem this a matter of importance, can clearly show a countless multitude of Greeks and Barbarians who acknowledge the existence of Jesus. And some give evidence of their having received through this faith a marvellous power by the cures which they perform, revoking no other name over those who need their help than that of the God of all things, and of Jesus, along with a mention of His history. For by these means we too have seen many persons freed from grievous calamities, and from distractions of mind, and madness, and countless other ills, which could be cured neither by men nor devils. |
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108. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 45| 49b. ואינו מתקבל:,תנו רבנן לעולם ימכור אדם כל מה שיש לו וישא בת תלמיד חכם לא מצא בת תלמיד חכם ישא בת גדולי הדור לא מצא בת גדולי הדור ישא בת ראשי כנסיות לא מצא בת ראשי כנסיות ישא בת גבאי צדקה לא מצא בת גבאי צדקה ישא בת מלמדי תינוקות ולא ישא בת עמי הארץ מפני שהן שקץ ונשותיהן שרץ ועל בנותיהן הוא אומר (דברים כז, כא) ארור שוכב עם כל בהמה,תניא ר' אומר עם הארץ אסור לאכול בשר (בהמה) שנאמר (ויקרא יא, מו) זאת תורת הבהמה והעוף כל העוסק בתורה מותר לאכול בשר בהמה ועוף וכל שאינו עוסק בתורה אסור לאכול בשר בהמה ועוף:,אמר רבי אלעזר עם הארץ מותר לנוחרו ביום הכיפורים שחל להיות בשבת אמרו לו תלמידיו ר' אמור לשוחטו אמר להן זה טעון ברכה וזה אינו טעון ברכה:,אמר רבי אלעזר עם הארץ אסור להתלוות עמו בדרך שנאמר (דברים ל, כ) כי היא חייך ואורך ימיך על חייו לא חס על חיי חבירו לא כל שכן,אמר רבי שמואל בר נחמני אמר רבי יוחנן עם הארץ מותר לקורעו כדג אמר רבי שמואל בר יצחק ומגבו:,תניא אמר רבי עקיבא כשהייתי עם הארץ אמרתי מי יתן לי תלמיד חכם ואנשכנו כחמור אמרו לו תלמידיו רבי אמור ככלב אמר להן זה נושך ושובר עצם וזה נושך ואינו שובר עצם:,תניא היה רבי מאיר אומר כל המשיא בתו לעם הארץ כאילו כופתה ומניחה לפני ארי מה ארי דורס ואוכל ואין לו בושת פנים אף עם הארץ מכה ובועל ואין לו בושת פנים:,תניא רבי אליעזר אומר אילמלא אנו צריכין להם למשא ומתן היו הורגין אותנו,תנא רבי חייא כל העוסק בתורה לפני עם הארץ כאילו בועל ארוסתו בפניו שנאמר (דברים לג, ד) תורה צוה לנו משה מורשה אל תקרי מורשה אלא מאורסה,גדולה שנאה ששונאין עמי הארץ לתלמיד חכם יותר משנאה ששונאין עובדי כוכבים את ישראל ונשותיהן יותר מהן: תנא שנה ופירש יותר מכולן,תנו רבנן ששה דברים נאמרו בעמי הארץ אין מוסרין להן עדות ואין מקבלין ממנו עדות ואין מגלין להן סוד ואין ממנין אותן אפוטרופוס על היתומים ואין ממנין אותן אפוטרופוס על קופה של צדקה ואין מתלוין עמהן בדרך ויש אומרים אף אין מכריזין על אבידתו,ותנא קמא זמנין דנפיק מיניה זרעא מעליא ואכיל ליה שנאמר (איוב כז, יז) יכין וצדיק ילבש:,וכן מי שיצא וכו':,למימרא דרבי מאיר סבר כביצה הוא דחשיב ורבי יהודה סבר כזית נמי חשיב ורמינהי עד כמה הן מזמנין עד כזית ורבי יהודה אומר עד כביצה,אמר רבי יוחנן מוחלפת השיטה,אביי אמר לעולם לא תיפוך התם בקראי פליגי הכא בסברא פליגי התם בקראי פליגי רבי מאיר סבר (דברים ח, י) ואכלת זו אכילה ושבעת זו שתיה ואכילה בכזית ורבי יהודה סבר ואכלת ושבעת אכילה שיש בה שביעה ואיזו זו בכביצה,הכא בסברא פליגי דרבי מאיר סבר חזרתו כטומאתו מה טומאתו בכביצה אף חזרתו בכביצה ור' יהודה סבר חזרתו | 49b. b and unacceptable. /b , b The Sages taught: A person should always /b be willing to b sell all he has /b in order to b marry the daughter of a Torah scholar. /b If b he cannot find the daughter of a Torah scholar, he should marry the daughter of /b one of the b great /b people b of the generation, /b who are pious although they are not Torah scholars. If b he cannot find the daughter of /b one of the b great /b people b of the generation, he should marry the daughter of /b one of b the heads of the congregations. /b If b he cannot find the daughter of /b one of b the heads of the congregations, he should marry the daughter of /b one of b the charity collectors. /b If b he cannot find the daughter of /b one of b the charity collectors, he should marry the daughter of /b one of b the schoolteachers. /b However, b he should not marry the daughter of an ignoramus [ i am ha’aretz /i ] because they are vermin and their wives are /b similar to b a creeping animal, /b as their lifestyle involves the violation of numerous prohibitions. b And with regard to their daughters /b the verse b states: “Cursed is he who lies with an animal” /b (Deuteronomy 27:21), as they are similar to animals in that they lack any knowledge or moral sense.,The Gemara continues its discussion with regard to an ignoramus. b It was taught /b in a i baraita /i that b Rabbi /b Yehuda HaNasi b says: It is prohibited for an ignoramus to eat meat, as it is stated: “This is the law [ i torah /i ] of the beast and of the fowl” /b (Leviticus 11:46). He expounds: b Anyone who engages in Torah /b study b is permitted to eat the meat of animals and fowl, and anyone who does not engage in Torah /b study b is prohibited to eat the meat of animals or fowl. /b ,The Gemara proceeds to mention some sharply negative statements of the Sages in which they overstated their negative sentiments with regard to ignoramuses, although these ignoramuses were wicked in addition to being boors ( i ge’onim /i ). b Rabbi Elazar said: It is permitted to stab an ignoramus /b to death b on Yom Kippur that occurs on Shabbat. His students said to him: Master, /b at least b say /b that it is permitted b to slaughter him. He said to them: /b I intentionally used the word stab, as b this /b term, slaughtering, b requires a blessing /b when one slaughters an animal, b and that /b term, stabbing, b does not require a blessing /b in any context., b Rabbi Elazar said: It is prohibited to accompany an ignoramus /b while traveling b on the road /b due to concern that the ignoramus might try to harm his traveling partner, b as it is stated /b with regard to Torah: b “For it is your life and the length of your days” /b (Deuteronomy 30:20). An ignoramus has not studied any Torah, indicating that b he is not concerned about his own life; /b with regard b to another’s life, all the more so. /b , b Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yoḥa said: It is permitted to tear /b open b an ignoramus like a fish. Rabbi Shmuel bar Yitzḥak said: And /b one may cut him open b from his back /b and thereby cause his immediate death by piercing his spinal cord rather than his stomach., b It was taught /b in a i baraita /i that b Rabbi Akiva said: When I was an ignoramus I said: Who will give me a Torah scholar /b so that b I will bite him like a donkey? His students said to him: Master, say /b that you would bite him b like a dog! He said to them: /b I specifically used that wording, as b this one, /b a donkey, b bites and breaks bones, and that one, /b a dog, b bites but does not break bones. /b , b It was taught /b in a i baraita /i that b Rabbi Meir would say: Anyone who marries off his daughter to an ignoramus /b is considered b as though he binds her and places her before a lion. /b Why is this so? b Just as a lion mauls /b its prey b and eats and has no shame, so too, an ignoramus strikes /b his wife b and /b then b engages in sexual relations /b with her without appeasing her first, b and has no shame. /b , b It was taught /b in a i baraita /i that b Rabbi Eliezer says: If we did not need /b the ignoramuses b for business, they would kill us. /b ,The Gemara shifts to a discussion of an ignoramus who has some degree of sensitivity ( i Me’iri /i ). b Rabbi Ḥiyya taught: Anyone who engages in Torah /b study b in the presence of an ignoramus, /b causing the ignoramus embarrassment and anguish over his inability to study Torah, b is considered as though he had sexual relations with /b the ignoramus’s b betrothed /b bride b in his presence, as it is stated: “Moses commanded us the Torah, an inheritance /b [ b i morasha /i /b ] for the congregation of Jacob” (Deuteronomy 33:4). b Do not read it /b as b inheritance [ i morasha /i ]; rather, /b read it as b betrothed [ i me’orasa /i ]. /b The Torah is compared to the betrothed bride of the Jewish people until one studies it and thereby consummates his marriage with it.,Similarly, he said: b The hatred which ignoramuses have for a Torah scholar is greater than the hatred that the nations of the world have for the Jewish people. And /b the b wives /b of the ignoramuses hate Torah scholars b more than /b the ignoramuses themselves. b It was taught /b in the i Tosefta /i that one b who studied /b Torah b and left /b his studies hates Torah scholars b more than all of them. /b , b The Sages taught: Six statements were made with regard to ignoramuses: One may not entrust them with testimony, /b i.e., one may not appoint them as witnesses to a particular event or transaction. Additionally, b one may not accept testimony from them, /b as they are not considered trustworthy, and b one should not reveal a secret to them, /b as they will reveal it. b One may not appoint them as steward [ i apotropos /i ] over /b an estate belonging to b orphans, /b due to concern that they might make improper use of the orphans’ property. Likewise, b one may not appoint them as guardian over a charity fund. /b Finally, b one should not accompany them /b while traveling b on the road, /b due to concern for one’s safety. b And there are those who say: One does not even announce their lost /b items, meaning that if one finds a lost article from such a person, he is allowed to keep it without making an effort to locate the owner ( i Me’iri /i ).,The Gemara asks: What is the reasoning of b the first i tanna /i , /b who holds that one must announce having found the lost article of an ignoramus? The Gemara explains: b Sometimes upstanding offspring will come from him and will consume /b the property, b as it is stated: “He may prepare it but the just shall put it on” /b (Job 27:17). It is possible for a wicked person to prepare something for himself that will later be used by a righteous person.,The Gemara returns to explaining the mishna. It was taught: b And so too, one who left /b Jerusalem with sacrificial meat in his possession must return to Jerusalem to burn it, just as one is required to return in order to remove leaven from his possession. According to Rabbi Meir, this i halakha /i applies with regard to an egg-bulk of sacrificial meat or leaven, whereas Rabbi Yehuda disagrees and says the minimum amount for both is an olive-bulk.,The Gemara asks: b Is that to say that Rabbi Meir holds /b that b an egg-bulk is /b the minimal amount that is considered b significant, and Rabbi Yehuda holds that an olive-bulk is also /b considered b significant? /b The Gemara b raises a contradiction /b from a mishna in i Berakhot /i : b How much /b food must one eat in order b to obligate /b those with whom he ate b in a i zimmun /i ? An olive-bulk /b of food is sufficient according to the unattributed opinion in the mishna, which is generally that of Rabbi Meir. b And Rabbi Yehuda says: An egg-bulk /b is the minimum measure to obligate those with whom one ate in a i zimmun /i . This seems to contradict the opinions of Rabbi Meir and Rabbi Yehuda stated in the mishna here., b Rabbi Yoḥa said: The opinions are reversed /b in one of these sources, and must be emended., b Abaye said: Actually, do not reverse /b the opinions. b There, they disagree with regard to /b the interpretation of b verses, /b while b here, they disagree with regard to logical reasoning. /b How so? b There, /b with regard to i zimmun /i , b they disagree with regard to /b the interpretation of b verses. Rabbi Meir holds /b that the verse: “And you shall eat and be satisfied and bless the Lord your God” (Deuteronomy 8:10) should be understood as follows: b “And you shall eat,” that is eating; “and be satisfied,” that is drinking. /b The standard halakhic principle is that b eating /b is defined as the consumption of b an olive-bulk. And Rabbi Yehuda holds: “And you shall eat and you shall be satisfied” /b refers b to eating that includes satisfaction. And what is /b considered eating with satisfaction? It is consumption of b an egg-bulk. /b ,However, b here, /b in the cases of leaven and consecrated food, b they disagree /b not with regard to the interpretation of verses but b with regard to logical reasoning, as Rabbi Meir holds: /b The requirement to b return /b consecrated food b is analogous to its ritual impurity. Just as its /b susceptibility to b ritual impurity is /b only when it is the size of an b egg-bulk, so too, /b the requirement to b return it is /b only when it is the size of an b egg-bulk. And Rabbi Yehuda holds: /b The requirement to b return /b consecrated food |
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| 109. Anon., Pistis Sophia, 1.33 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •record of •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 702 |
110. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 103| 157a. אין מבקעין עצים מן הקורות ולא מן הקורה שנשברה ביו"ט רבי יוחנן ההוא כרבי יוסי בר יהודה מתני לה תא שמע מתחילין בערימת התבן אבל לא בעצים שבמוקצה התם בארזי ואשוחי דמוקצה מחמת חסרון כיס אפילו רבי שמעון מודה,ת"ש אין משקין ושוחטין את המדבריות אבל משקין ושוחטין את הבייתות,ר' יוחנן סתמא אחרינא אשכח ב"ש אומרים מגביהין מעל השלחן עצמות וקליפין וב"ה אומרים מסלק את הטבלה כולה ומנערה וא"ר נחמן אנו אין לנו אלא ב"ש כרבי יהודה וב"ה כר"ש,פליגי בה רב אחא ורבינא חד אמר בכל השבת כולה הלכה כר"ש לבר ממוקצה מחמת מיאוס ומאי ניהו נר ישן וחד אמר במוקצה מחמת מיאוס נמי הלכה כר"ש לבר ממוקצה מחמת איסור ומאי ניהו נר שהדליקו בה באותה שבת אבל מוקצה מחמת חסרון כיס אפילו ר"ש מודה דתנן כל הכלים ניטלין בשבת חוץ ממסר הגדול ויתד של מחרישה:, big strongמתני׳ /strong /big מפירין נדרים בשבת ונשאלין לנדרים שהן לצורך השבת ופוקקין את המאור ומודדין את המטלית ומודדין את המקוה ומעשה בימי אביו של רבי צדוק ובימי אבא שאול בן בטנית שפקקו את המאור בטפיח וקשרו את המקידה בגמי לידע אם יש בגיגית פותח טפח אם לאו ומדבריהם למדנו שפוקקין ומודדין וקושרין בשבת:, big strongגמ׳ /strong /big איבעיא להו הפרה בין לצורך ובין שלא לצורך ושאלה לצורך אין שלא לצורך לא ומשום הכי קפלגינהו מהדדי,או דילמא הפרה נמי לצורך אין שלא לצורך לא והא דקא פליג להו מהדדי משום דהפרה אין צריך ב"ד ושאלה צריכה ב"ד,ת"ש דתני זוטי דבי רב פפא מפירין נדרים בשבת לצורך השבת לצורך השבת אין שלא לצורך השבת לא,לישנא אחרינא איבעיא להו לצורך אתרוייהו קתני ושלא לצורך לא אלמא הפרת נדרים מעת לעת או דילמא כי קתני לצורך אשאלה הוא דקתני אבל הפרת נדרים אפילו שלא לצורך אלמא הפרת נדרים כל היום,תא שמע דתני רב זוטי דבי רב פפי מפירין נדרים בשבת לצורך השבת לצורך השבת אין שלא לצורך השבת לא אלמא הפרת נדרים מעת לעת,א"ר אשי והאנן תנן הפרת נדרים כל היום ויש בדבר להקל ולהחמיר כיצד נדרה לילי שבת מיפר לילי שבת ויום השבת עד שתחשך נדרה עם חשכה מיפר עד שלא תחשך שאם לא הפר משחשכה אינו יכול להפר תנאי היא דתניא הפרת נדרים כל היום ר' יוסי בר יהודה ורבי אלעזר ברבי שמעון אמרו מעת לעת:,ונשאלים לנדרים: איבעיא להו כשלא היה לו פנאי או דלמא אפילו היה לו פנאי תא שמע דאזדקיקו ליה רבנן לרב זוטרא בריה דרב זירא ושרו ליה נדריה ואף על גב דהוה ליה פנאי:,שפקקו את המאור בטפיח וקשרו את המקידה בגמי: אמר רב יהודה אמר רב הילקטי קטנה היתה בין שני בתים [וטומאה היתה שם] | 157a. b One may chop wood neither from beams /b set aside for building b nor from a beam that broke on a Festival. /b Apparently, this unattributed mishna is in accordance with the opinion of Rabbi Yehuda. The Gemara answers that b Rabbi Yoḥa /b answered: b That /b mishna b is /b actually b in accordance with /b the opinion of b Rabbi Yosei bar Yehuda, /b which is an individual opinion. b Come /b and b hear: One may start /b a fire on a Festival b with a pile of straw but not with wood that is from the /b wood b storage /b behind one’s house, because that wood is set aside for other uses. Apparently, this is an unattributed mishna in accordance with the opinion of Rabbi Yehuda with regard to the prohibition of set-aside. The Gemara answers: b There, /b the mishna is b referring to /b wood from b cedar and fir /b trees that are b set aside due to monetary loss. Even Rabbi Shimon concedes /b that the prohibition of set-aside is in effect in that case., b Come /b and b hear /b a proof from another mishna: b One may neither give water to nor slaughter /b non-domesticated b desert /b animals, animals that are always grazing in the fields. Since people do not generally tend to them, they are considered set-aside and may not be used. Giving them water would ease removal of their hides. b However, one may give water to and slaughter domesticated animals. /b This is apparently an unattributed mishna in accordance with the opinion of Rabbi Yehuda.,The Gemara answers: b Rabbi Yoḥa found a different unattributed /b mishna in accordance with the opinion of Rabbi Shimon. b Beit Shammai say: One may lift bones and peels /b and shells, which are set-aside, b from the table /b on Shabbat. b And Beit Hillel say: One /b must b remove the entire board /b from atop the table b and shake it; /b however, he may not lift the set-aside objects. b And Rav Naḥman said /b to reverse the two opinions, and b we have only Beit Shammai in accordance with /b the opinion of b Rabbi Yehuda, and Beit Hillel in accordance with /b the opinion of b Rabbi Shimon. /b As the i halakha /i is always ruled in accordance with the opinion of Beit Hillel, this mishna has the authority of an unattributed mishna., b Rav Aḥa and Ravina disputed this /b matter. b One said: In all /b of the i halakhot /i b of Shabbat /b in which there is a tannaitic dispute involving Rabbi Shimon, the b i halakha /i is in accordance with /b the opinion of b Rabbi Shimon, except for /b the case of an item b set aside due to repulsiveness. And what is that /b case? It is the case of b an old /b oil b lamp, /b which may not be moved on Shabbat, contrary to Rabbi Shimon’s opinion. b And one said: In /b the case of an item b set aside due to repulsiveness, /b the b i halakha /i is also in accordance with /b the opinion of b Rabbi Shimon. /b The i halakha /i is in accordance with the opinion of Rabbi Shimon b except for /b the case of b set aside due to prohibition. And what is that /b case? It is the case of moving b an /b oil b lamp that one kindled /b for b that /b very b Shabbat. However, /b with regard to an item b set aside due to monetary loss, even Rabbi Shimon concedes /b that it is prohibited to move that item, b as we learned /b in a mishna according to his position: b All vessels may be moved on Shabbat except for a large saw and the blade of a plow, /b both of which are prohibited. Due to their significance, their owners make certain that they will not be damaged., strong MISHNA: /strong A father or husband b may nullify /b his daughter’s or his wife’s b vows on Shabbat, and one may request /b from a Sage b to /b dissolve b vows that are for the purpose of Shabbat. /b Failure to dissolve the vow will compromise one’s fulfillment of the mitzva to delight in Shabbat. b And one may seal a window /b on Shabbat to prevent light from entering, b and one may measure a rag /b to determine whether or not it is large enough to contract ritual impurity, b and one may measure a ritual bath /b to determine if it contains enough water for immersion. The mishna relates that there was b an incident in the time of Rabbi Tzadok’s father and the time of Abba Shaul ben Botnit, /b in which they b sealed a window using an earthenware vessel and tied an earthenware shard with a /b long b reed-grass /b with a temporary knot, in order b to ascertain whether or not the roofing had an opening /b the size of b a handbreadth. And from their statements /b and their actions, b we derived that one may seal /b a window, b and measure, and tie /b a knot b on Shabbat. /b , strong GEMARA: /strong We learned in the mishna that it is permitted to nullify vows and to request that Sages dissolve vows for the purpose of Shabbat. In an attempt to understand the mishna, b a dilemma was raised /b before the Sages: Is b nullification /b of vows on Shabbat permitted b both for the purpose /b of Shabbat b and /b when it is b not for the purpose /b of Shabbat? b And the request /b to dissolve vows, when it is b for the purpose /b of Shabbat, b yes, /b it is permitted, but when it is b not for the purpose /b of Shabbat, b no, /b it is prohibited? b And /b is it b due to that /b distinction that the i tanna /i of the mishna b separated /b the cases b from each other /b and listed them separately?, b Or perhaps /b with regard to b nullification /b of vows on Shabbat b as well, /b when it is b for the purpose /b of Shabbat, b yes, /b it is permitted, but when they are b not for the purpose /b of Shabbat, b no, /b it is prohibited; b and /b the fact b that /b the i tanna /i of the mishna b separated /b the cases b from each other /b and listed them separately is b due to /b the fact b that /b for b nullification one does not require a court, /b and a husband or father can nullify a woman’s vows on his own, b but /b for b the request /b to dissolve vows b one requires a court. /b , b Come /b and b hear /b a resolution to the dilemma from b that which /b the Sage, b Zutei, of the school of Rav Pappa taught: One may nullify vows on Shabbat for the purpose of Shabbat. /b Apparently, when the nullification is b for the purpose of Shabbat, yes, /b it is permitted to nullify vows, but when it is b not for the purpose of Shabbat, no, /b it is prohibited.,The Gemara cites b another version /b of the b dilemma /b that b was raised /b before the Sages. Was the phrase: When they are b for the purpose /b of Shabbat, b taught about both of them, /b and nullification is only permitted for the purpose of Shabbat, b but /b when it is b not for the purpose /b of Shabbat, b no, /b it is prohibited? If so, b apparently, nullification of vows /b may be performed b for an entire twenty-four hour /b period after hearing the vow, and the father or husband can wait until after Shabbat to nullify the vow if he does not need to do so for the purpose of Shabbat. b Or perhaps when /b the mishna b taught /b that it is permitted when the nullification is b for the purpose /b of Shabbat, b that /b was b taught /b only with regard to the b request /b to dissolve that which was prohibited by the vow, b but nullification of vows /b may be performed on Shabbat b even /b when it is b not for the purpose /b of Shabbat. If so, b apparently nullification of vows /b may be performed only b for the entire day /b that the husband or father heard the vow. Once Shabbat concludes, the vow may no longer be nullified. Therefore, even vows whose nullification is not for the purpose of Shabbat may be nullified on Shabbat., b Come /b and b hear /b a resolution to the dilemma from b that which /b the Sage, b Zutei, of the school of Rav Pappa taught: One may nullify vows on Shabbat for the purpose of Shabbat. /b Apparently, when the nullification is b for the purpose of Shabbat, yes, /b it is permitted to nullify vows, but when it is b not for the purpose of Shabbat, no, /b it is prohibited. If so, b apparently nullification of vows /b may be performed b for the entire twenty-four hour /b period after hearing the vow., b Rav Ashi said: Didn’t we learn /b in a mishna that b one may nullify vows for the entire day, and /b there is both a b leniency and a stricture in this matter /b to extend or curtail the period during which the vow may be nullified. b How so? If /b the woman b vowed /b on b Shabbat evening, /b her father or husband b may nullify /b the vow on b Shabbat evening and /b on b Shabbat day until dark. /b However, if she b vowed /b before Shabbat b at nightfall, /b her father or husband b may /b only b nullify /b the vow b until nightfall, as if he did not nullify /b the vow b before nightfall, he can no /b longer b nullify /b it because the day ended. The Gemara answers that b this /b issue b is /b subject to b a tannaitic /b dispute, b as it was taught /b in a i baraita /i : b One may nullify vows for the entire day. Rabbi Yosei bar Yehuda and Rabbi Elazar, son of Rabbi Shimon, said: For a twenty-four hour /b period.,We learned in the mishna: b And one may request /b from a Sage b to /b dissolve b vows /b on Shabbat. b A dilemma was raised /b before the Sages: Is this only permitted b when one did not have time /b to request to have the vow dissolved before Shabbat, b or perhaps /b it is permitted b even if one had time /b before Shabbat to request to have his vow dissolved? b Come /b and b hear /b a resolution to this dilemma from the fact b that the Sages attended to Rav Zutra, the son of Rav Zeira, and dissolved his vow even though he had time /b to request its dissolution before Shabbat.,The mishna related: They b sealed a window using an earthenware vessel and tied an earthenware shard with a /b long b reed-grass. Rav Yehuda said /b that b Rav said /b in explanation: b There was a small alleyway [ i heilketei /i ] between two houses, and there was ritual impurity /b imparted by a corpse b there /b in the alleyway, |
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111. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 103| 16b. big strongגמ׳ /strong /big ת"ר אע"פ שאמרו המשמש מטתו לאור הנר הרי זה מגונה בש"א צריכה שני עדים על כל תשמיש או תשמש לאור הנר ובה"א דיה בשני עדים כל הלילה,תניא אמרו להם ב"ש לב"ה לדבריכם ליחוש שמא תראה טיפת דם כחרדל בביאה ראשונה ותחפנה שכבת זרע בביאה שניה,א"ל ב"ה אף לדבריכם ליחוש עד שהרוק בתוך הפה שמא נימוק והולך לו,אמרו להם לפי שאינו דומה נימוק פעם אחת לנימוק שתי פעמים,תניא א"ר יהושע רואה אני את דברי ב"ש אמרו לו תלמידיו רבי כמה הארכת עלינו אמר להם מוטב שאאריך עליכם בעוה"ז כדי שיאריכו ימיכם לעוה"ב,אמר ר' זירא מדברי כולם נלמד בעל נפש לא יבעול וישנה,רבא אמר בועל ושונה כי תניא ההיא לטהרות,תניא נמי הכי בד"א לטהרות אבל לבעלה מותרת ובד"א שהניחה בחזקת טהרה אבל הניחה בחזקת טמאה לעולם היא בחזקתה עד שתאמר לו טהורה אני,א"ר אבא א"ר חייא בר אשי אמר רב בדקה בעד ואבד אסורה לשמש עד שתבדוק מתקיף לה ר' אילא אילו איתא מי לא משמשה ואע"ג דלא ידעה השתא נמי תשמש,א"ל רבא זו מוכיחה קיים וזו אין מוכיחה קיים,א"ר יוחנן אסור לאדם שישמש מטתו ביום אמר רב המנונא מאי קרא שנאמר (איוב ג, ג) יאבד יום אולד בו והלילה אמר הורה גבר לילה ניתן להריון ויום לא ניתן להריון ריש לקיש אמר מהכא (משלי יט, טז) בוזה דרכיו ימות,ור"ל האי קרא דר' יוחנן מאי דריש ביה מבעי ליה לכדדריש רבי חנינא בר פפא דדריש ר' חנינא בר פפא אותו מלאך הממונה על ההריון לילה שמו ונוטל טפה ומעמידה לפני הקב"ה ואומר לפניו רבש"ע טפה זו מה תהא עליה גבור או חלש חכם או טיפש עשיר או עני,ואילו רשע או צדיק לא קאמר כדר' חנינא דא"ר חנינא הכל בידי שמים חוץ מיראת שמים שנאמר (דברים י, יב) ועתה ישראל מה ה' אלהיך שואל מעמך כי אם ליראה וגו',ור' יוחנן א"כ נכתוב קרא גבר הורה מאי הורה גבר לילה ניתן להריון ויום לא ניתן להריון,ור' יוחנן האי קרא דר"ל מאי דריש ביה מבעי לי' לכדכתיב בספר בן סירא שלשה שנאתי וארבעה לא אהבתי שר הנרגל בבית המשתאות ואמרי לה שר הנרגן ואמרי לה שר הנרגז,והמושיב שבת במרומי קרת והאוחז באמה ומשתין מים והנכנס לבית חבירו פתאום אמר רבי יוחנן ואפילו לביתו,אמר רבי שמעון בן יוחאי ארבעה דברים הקב"ה שונאן ואני איני אוהבן הנכנס לביתו פתאום ואצ"ל לבית חבירו והאוחז באמה ומשתין מים | 16b. strong GEMARA: /strong The mishna teaches that according to Beit Shammai it is permitted to engage in intercourse by the light of a lamp. In this regard, b the Sages taught /b in a i baraita /i : b Even though /b the Sages b said /b with regard to b one who engages in intercourse by the light of a lamp, /b that b this is disgraceful, Beit Shammai say: A woman is required /b to examine herself with b two cloths, /b once before and once after b each /b act of b intercourse, or /b she must b engage in intercourse by the light of a lamp. And Beit Hillel say: /b It is b sufficient /b for her to examine herself b with two cloths throughout the night, /b once before the first act of intercourse and once after the final act of intercourse.,It b is taught /b in a i baraita /i that b Beit Shammai said to Beit Hillel: According to your statement /b that a woman may engage in intercourse several times in one night without an examination between each act of intercourse, b let us be concerned lest she will see, /b i.e., emit, b a drop of blood the size of a mustard /b seed b during the first /b act of b intercourse, /b and will thereby become impure, b and semen from the second /b act of b intercourse will cover it. /b Since the examination after the last act of intercourse will not reveal the drop of blood, the woman will erroneously think she is pure., b Beit Hillel said to them /b in response: b Even according to your statement, let us be concerned /b that b while the saliva /b was still b in the mouth, /b i.e., while the blood was in her vagina, b perhaps it was squashed and disappeared. /b Even if she examines herself after each act of intercourse, as mandated by Beit Shammai, it is possible that the semen of that act covered the blood, and it will not be revealed by the examination.,Beit Shammai b said to /b Beit Hillel: One cannot compare the two situations, b as a squashed /b drop of blood after the woman has engaged in intercourse b once is not similar to a squashed /b drop of blood after the woman has engaged in intercourse b twice, /b and therefore our concern is more reasonable.,It b is taught /b in a i baraita /i that b Rabbi Yehoshua said: I see /b as correct b the statement of Beit Shammai /b in this case. b His students said to him: /b Our b teacher, how you have weighed [ i he’erakhta /i ] us down /b with this stringent ruling. Rabbi Yehoshua b said to them: It is preferable that I weigh you down in this world, so that /b you do not sin by engaging in prohibited intercourse, i.e., so that b your days in the World-to-Come will be lengthened [ i sheya’arikhu /i ]. /b ,§ b Rabbi Zeira says: From the statements of all of them, /b i.e., both Beit Shammai, who permit engaging in intercourse a second time only after an examination, and Beit Hillel, who rule that the second examination must be performed only after the final act of intercourse of the night, b we can learn /b that their dispute relates only to that which is permitted after the fact. But b a pious person [ i ba’al nefesh /i ] should not engage in intercourse and repeat /b his act without an examination between each act., b Rava says: /b Even a pious person b may engage in intercourse and repeat /b the act without an examination in between, as b when that /b i baraita /i b is taught, /b it is referring b to /b a woman who handles b pure items. /b But with regard to intercourse with her husband, there is no cause for concern., b This /b opinion b is also taught /b in a i baraita /i : b In what /b case b is this statement said, /b i.e., that a woman must examine herself before and after every act of intercourse according to Beit Shammai, or before the first act and after the last act, according to Beit Hillel? It was said b with regard to /b a woman who handles b pure items; but /b a woman b is permitted to her husband /b even without any examination, and he is not required to ask her if she is pure. b But in what /b case b is this /b lenient b statement said? When /b her husband traveled and b left her with the presumptive status of ritual purity. But /b if he b left her with the presumptive status of ritual impurity, /b she remains b forever in her presumptive status /b of impurity b until she says to him: I am pure. /b ,§ b Rabbi Abba says /b that b Rabbi Ḥiyya bar Ashi says /b that b Rav says: /b If a woman b examined /b herself at night b with a cloth, and /b the cloth b was /b then immediately b lost, it is prohibited for her to engage in intercourse /b again b until she examines /b herself with another cloth, as perhaps there was blood on the cloth that was lost. b Rabbi Ila objects to this: If /b this cloth b were intact, /b i.e., if it were not lost, b couldn’t /b this woman b engage in intercourse /b with her husband that night, on the basis that she will examine the cloth only the following day, b and /b isn’t this the i halakha /i b even though she does not know /b at the time of intercourse whether there is blood on the cloth? b Now too, /b although the cloth is lost, b let her engage in intercourse /b with her husband., b Rava said to him: /b There is a difference between the two cases, as when the cloth is intact, b this /b woman’s b proof exists, /b and if she discovers on the following day that she was impure they will be obligated to bring sin offerings for engaging in intercourse in a state of ritual impurity. b But /b with regard to b that /b woman who lost her cloth, b her proof does not exist, /b and therefore they will never know if they require atonement.,§ b Rabbi Yoḥa says: It is prohibited for a person to engage in intercourse by day. Rav Hamnuna says: What is the verse /b from which this is derived? b As it is stated: “Let the day perish on which I was born, and the night on which it was said: Conceived is a man-child” /b (Job 3:3). It is derived from here that b nighttime is meant for conception, but daytime is not meant for conception. Reish Lakish says /b that the proof is b from here: “But he who despises his ways shall die” /b (Proverbs 19:16). One might see something unpleasing in his wife in the daylight and come to despise her.,The Gemara asks: b And how does Reish Lakish interpret this verse /b cited b by Rabbi Yoḥa? /b The Gemara answers that b he requires /b that verse b for that which Rabbi Ḥanina bar Pappa taught. As Rabbi Ḥanina bar Pappa interpreted /b that verse in the following manner: b That angel that is appointed over conception is called: Night. And /b that angel b takes /b the b drop /b of semen from which a person will be formed b and presents it before the Holy One, Blessed be He, and says before Him: Master of the Universe, what will be of this drop? /b Will the person fashioned from it be b mighty or weak? /b Will he be b clever or stupid? /b Will he be b wealthy or poor? /b ,The Gemara notes: b But /b this angel b does not say: /b Will he be b wicked or righteous? /b This is b in accordance with /b a statement b of Rabbi Ḥanina, as Rabbi Ḥanina said: Everything is in the hand of Heaven, except for fear of Heaven. /b People have free will to serve God or not, b as it is stated: “And now, Israel, what does the Lord your God ask of you other than to fear /b the Lord your God” (Deuteronomy 10:12). The fact that God asks of the Jewish people to fear Him indicates that it is a person’s choice to do so.,The Gemara explains: b And Rabbi Yoḥa /b derives two i halakhot /i from the verse “and the night on which it was said: Conceived is a man-child,” as he holds as follows: b If so, /b i.e., if it is referring only to the statement of the angel, b let the verse write: /b And the night that said: b A man-child is conceived. What /b is the meaning of: b “Conceived is a man-child”? /b It is derived from the juxtaposition of the word “night” and the word “conceived” that b nighttime is meant for conception but daytime is not meant for conception. /b ,The Gemara asks: b And Rabbi Yoḥa, how does he interpret that verse /b cited b by Reish Lakish? /b The Gemara answers that Rabbi Yoḥa b requires /b that verse: “But he who despises his ways shall die,” b to /b teach b that which is written in the book of ben Sira: Three /b people b I have hated, and a fourth I have not loved: A minister who frequents [ i hanirgal /i ] drinking houses, /b as he disgraces himself and leads himself to ruin and death; b and some say /b a different version of the text: b A minister who chats [ i hanirgan /i ] /b in drinking houses; b and some say /b a third version: b A minister who is short-tempered [ i hanirgaz /i ] /b when in drinking houses.,That is the first that he hated. b And /b the others are b one who dwells at the highest point of the city, /b where everyone sees him; b and one who holds /b his b penis and urinates. And /b the fourth, whom he has not loved, is b one who enters the house of another suddenly, /b without warning. b Rabbi Yoḥa says: And /b this includes b even /b one who comes b into his /b own b house /b without prior warning, as the members of his household might be engaged in private activities.,The Gemara cites a similar saying. b Rabbi Shimon ben Yoḥai says: Four matters the Holy One, Blessed be He, hates, and I do not love them, /b and they are: b One who enters his house suddenly, and needless to say /b one who suddenly enters b the house of another; and one who holds /b his b penis and urinates; /b |
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| 112. Scriptores Historiae Augustae, Marcus Antoninus, 27.11-27.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •marcus aurelius (roman emperor), military record of Found in books: Scott (2023), An Age of Iron and Rust: Cassius Dio and the History of His Time. 95 |
| 113. Libanius, Orations, 56.16 (4th cent. CE - 4th cent. CE) Tagged with subjects: •acclamations, recording of Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 204 |
| 114. Themistius, Orations, 27.333 (4th cent. CE - 4th cent. CE) Tagged with subjects: •kos asklepieion, inscribed records of cures Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 202 |
| 115. Theodosius Ii Emperor of Rome, Theodosian Code, 1.16.6, 6.9.2, 8.5.32 (5th cent. CE - 5th cent. CE) Tagged with subjects: •acclamations, recording of Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 203, 204 |
| 116. Justinian, Codex Justinianus, 6.25.3 (5th cent. CE - 6th cent. CE) Tagged with subjects: •record offices Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 49 |
| 117. Justinian, Digest, 3.3.35.2 (5th cent. CE - 6th cent. CE) Tagged with subjects: •record offices Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 442 |
| 118. Isidore of Seville, Origines (Etymologiarum), 1.22.1 (6th cent. CE - 7th cent. CE) Tagged with subjects: •librarius, use of to record speeches Found in books: Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 279 |
| 119. Augustine, Letters, 88 (7th cent. CE - 7th cent. CE) Tagged with subjects: •augustine, st, on records of court at hippo Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 170 |
| 120. Anon., Psalms of Solomon, 17.7 Tagged with subjects: •record of •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 702 |
| 123. Andocides, Orations, 1.77 Tagged with subjects: •poletai, records of Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 222 |
| 124. Papyri, P.Duk.Inv., 528 Tagged with subjects: •record offices Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 57 |
| 126. Papyri, P.Berl.Leihg., 1.1 Tagged with subjects: •record offices Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 57 |
| 127. Anon., Joseph And Aseneth, 15.4 Tagged with subjects: •record of •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 702 |
| 128. Andocides, Orations, 1.77 Tagged with subjects: •poletai, records of Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 222 |
| 129. Papyri, P.Col., 8.221 Tagged with subjects: •record offices Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 57 |
| 130. Ostaraka, O.Nicholson, None Tagged with subjects: •deir el-bahari, sanctuary of amenhotep and imhotep, recording of cures Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 465 |
| 131. Papyri, P.Euphrates, 14 Tagged with subjects: •record offices Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 127 |
| 132. Various, Anthologia Palatina, 6.330 Tagged with subjects: •kos asklepieion, inscribed records of cures Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 229 |
| 133. Epigraphy, Amph.-Orop. 3), 60.895 Tagged with subjects: •kos asklepieion, inscribed records of cures Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 204 |
| 134. Papyri, Sm, 1.5692, 3.6097, 16.12609 Tagged with subjects: •record offices •delegation of adjudication, sentences, recording and archiving of Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 49, 57; Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 169 |
| 135. Anon., Vision of Paul, 10 Tagged with subjects: •record of •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 349 |
| 136. Papyri, Bgu, 3.887-3.888 Tagged with subjects: •record offices Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 57 |
| 137. Epigraphy, Rhodes & Osborne Ghi, 25 Tagged with subjects: •poletai, records of Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 287 |
| 138. Epigraphy, Ml, 73 Tagged with subjects: •poletai, records of Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 67, 69 |
| 139. Anon., Testament of Abraham A, 12.12, 12.17-12.18, 13.1, 13.9 Tagged with subjects: •record of •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 315, 349 |
| 140. Papyri, Psi, 6.729 Tagged with subjects: •record offices Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 57 |
| 141. Papyri, P.Yadin, 28 Tagged with subjects: •record offices Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 49, 50, 57 |
| 142. Papyri, P.Turner, 22 Tagged with subjects: •record offices Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 57 |
| 143. Papyri, P.Oxy., None Tagged with subjects: •nan Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 204; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 49 |
| 144. Papyri, P.Mich., 7.438, 9.546, 15.707 Tagged with subjects: •record offices Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 57 |
| 145. Papyri, P.Lips., 1.43 Tagged with subjects: •delegation of adjudication, sentences, recording and archiving of Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 169 |
| 146. Papyri, P.Hamb., 1.63 Tagged with subjects: •record offices Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 57 |
| 147. Papyri, P.Giss., 1.4 Tagged with subjects: •record offices Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 50 |
| 148. Papyri, P.Fouad, 1.45 Tagged with subjects: •record offices Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 57 |
| 149. Papyri, P.Dura, 12, 18, 20-22, 24-26 Tagged with subjects: •nan Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 57, 127 |
| 150. Anon., Testament of Abraham, 10.7-11.10 Tagged with subjects: •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 315 |
| 151. Epigraphy, Agora Xv, 61 Tagged with subjects: •poletai, records of Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 204 |
| 152. Anon., 2 Enoch, None Tagged with subjects: •nan Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 349 |
| 153. Pacatus, Panegyrici Latini, 239 Tagged with subjects: •acclamations, recording of Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 204 |
| 154. Epigraphy, Seg, 26.121, 28.103, 48.96, 51.158 Tagged with subjects: •poletai, records of Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 159, 184, 229, 286, 287, 289 |
| 155. Anon., Num., None Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 103 |
| 156. Quintilian, Epist. Ad Tryphonem, 7.2.24 Tagged with subjects: •librarius, use of to record speeches Found in books: Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 279 |
| 157. Papyri, Cpl, 120 Tagged with subjects: •record offices Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 57 |
| 158. Papyri, Gnomon of The Idios Logos, None Tagged with subjects: •record offices Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 57 |
| 159. Epigraphy, Ilmaroc, 94 Tagged with subjects: •record offices Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 50 |
| 160. John Chrysostom, De Prophetarum Obscuritate, 1.40.3 Tagged with subjects: •acclamations, recording of Found in books: Ando (2013), Imperial Ideology and Provincial Loyalty in the Roman Empire, 204 |
| 161. Epigraphy, Bloomberg Tablets, None Tagged with subjects: •record offices Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 442 |
| 162. Gregory Nazianzen, Orationes, 43.34 Tagged with subjects: •delegation of adjudication, sentences, recording and archiving of Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 169 |
| 163. Basil of Caesarea, Homily, 13.3 Tagged with subjects: •augustine, st, on records of court at hippo Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 170 |
| 164. Leo I, Epistula, 15 Tagged with subjects: •augustine, st, on records of court at hippo Found in books: Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 170 |
| 165. Epigraphy, Krakow, M.N., None Tagged with subjects: •deir el-bahari, sanctuary of amenhotep and imhotep, recording of cures Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 464, 465 |
| 166. Galen, Commentarius In Hippocratis Iusiurandum, None Tagged with subjects: •kos asklepieion, inscribed records of cures Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 25 |
| 167. Ps.-Pliny, De Medecina, 37.11-37.13 Tagged with subjects: •kos asklepieion, inscribed records of cures Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 204 |
| 168. Papyri, Wente, Letters, 355, 354 Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 464 |
| 170. Demosthenes, Orations, 20.115, 24.40, 24.59, 53.21, 57.63 Tagged with subjects: •poletai, records of Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 67, 69, 286 |
| 171. Epigraphy, Ig Xii,8, 19, 21 Tagged with subjects: •nan Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 201 |
| 172. Epigraphy, Ig Xii,5, 126 Tagged with subjects: •kos asklepieion, inscribed records of cures Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 229 |
173. Anon., 4 Ezra, 4.48, 6.20 Tagged with subjects: •sins / iniquity, recording of •record of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 336, 349 | 6.20. and when the seal is placed upon the age which is about to pass away, then I will show these signs: the books shall be opened before the firmament, and all shall see it together. |
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| 174. Epigraphy, Deir El-Bahari, None Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 266, 464, 465 |
| 175. Various, Acta Conciliorum Oecumenicorum, 2.1.69-2.1.70, 2.1.87-2.1.88, 2.1.140-2.1.141, 2.1.157, 2.1.173 Tagged with subjects: •recording of Found in books: de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 308, 309, 310 |
| 176. Epigraphy, Demos Rhamnountos Ii, 3, 180 Tagged with subjects: •nan Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 69, 201 |
| 177. Epigraphy, Epigr. Tou Oropou, 292, 290 Tagged with subjects: •nan Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 286 |
| 178. Epigraphy, I.Cret., 17.17-17.20 Tagged with subjects: •asklepieia, records of cures made at divine command Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 192, 266, 269 |
| 179. Epigraphy, Ig I , 258, 78 Tagged with subjects: •nan Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 69 |
| 180. Epigraphy, Agora Xix, None Tagged with subjects: •nan Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 67, 184, 204 |
| 181. Epigraphy, Ig Ii2, 1180, 1258, 1289, 1455, 1463, 1593, 1656-1657, 1678, 2496-2497, 2631-2632, 2830, 29, 4514 Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 229 |
| 182. Anon., Ascension of Isaiah, 9.19-9.22 Tagged with subjects: •record of •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 349 |
| 183. Anon., Apocalypse of Zephaniah, 3.8-3.9, 7.1-7.8 Tagged with subjects: •record of •sins / iniquity, recording of Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 349 |
| 184. Epigraphy, Ig Xi,4, 1032 Tagged with subjects: •kos asklepieion, inscribed records of cures Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 229 |
| 185. Epigraphy, Ig Xii,4, 289, 496-500, 502-507, 501 Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 203 |
| 186. Lysias, Orations, 30.21-30.22 Tagged with subjects: •poletai, records of Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 287 |
| 187. Epigraphy, Lambert 1997A (Rationes Centesimarum), None Tagged with subjects: •nan Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 159, 161, 184 |
| 188. Anon., Sifre Zuta, None Tagged with subjects: •offenses, recording of Found in books: Schiffman (1983), Testimony and the Penal Code, 103 |
| 189. Epigraphy, Ig Iv ,1, None Tagged with subjects: •nan Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 266, 269 |
190. Strabo, Geography, 1.3.17, 1.3.21, 7.7.1, 8.6.15, 12.4.10, 12.8.2, 12.8.21, 14.2.19 Tagged with subjects: •midas, historical record of •kos asklepieion, inscribed records of cures Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 68, 94; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 202, 204 | 1.3.17. Many writers have recorded similar occurrences, but it will suffice us to narrate those which have been collected by Demetrius of Skepsis. Apropos of that passage of Homer: — And now they reach'd the running rivulets clear, Where from Scamander's dizzy flood arise Two fountains, tepid one, from which a smoke Issues voluminous as from a fire, The other, even in summer heats, like hail For cold, or snow, or crystal stream frost-bound: Iliad xxii. 147. this writer tells us we must not be surprised, that although the cold spring still remains, the hot cannot be discovered; and says we must reckon the failing of the hot spring as the cause. He goes on to relate certain catastrophes recorded by Democles, how formerly in the reign of Tantalus there were great earthquakes in Lydia and Ionia as far as the Troad, which swallowed up whole villages and overturned Mount Sipylus; marshes then became lakes, and the city of Troy was covered by the waters. Pharos, near Egypt, which anciently was an island, may now be called a peninsula, and the same may be said of Tyre and Clazomenae. During my stay at Alexandria in Egypt the sea rose so high near Pelusium and Mount Casius as to overflow the land, and convert the mountain into an island, so that a journey from Casius into Phoenicia might have been undertaken by water. We should not be surprised therefore if in time to come the isthmus which separates the Egyptian sea from the Erythraean Sea, should part asunder or subside, and becoming a strait, connect the outer and inner seas, similarly to what has taken place at the strait of the Pillars. At the commencement of this work will be found some other narrations of a similar kind, which should be considered at the same time, and which will greatly tend to strengthen our belief both in these works of nature and also in its other changes. 1.3.21. Those who desire to instill into us that more perfect freedom from [ignorant] wonder, which Democritus and all other philosophers so highly extol, should add the changes which have been produced by the migrations of various tribes: we should thus be inspired with courage, steadiness, and composure. For instance, the Western Iberians, removed to the regions beyond the Euxine and Colchis, being separated from Armenia, according to Apollodorus, by the Araxes, but rather by the Cyrus and Moschican mountains. The expedition of the Egyptians into Ethiopia and Colchis. The migration of the Heneti, who passed from Paphlagonia into the country bordering on the Adriatic Gulf. Similar emigrations were also undertaken by the nations of Greece, the Ionians, Dorians, Achaians, and Aeolians; and the Aenians, now next neighbours to the Aetolians, formerly dwelt near Dotium and Ossa, beyond the Perrhaebi; the Perrhaebi too are but wanderers here themselves. Our present work furnishes numerous instances of the same kind. Some of these are familiar to most readers, but the migrations of the Carians, the Treres, the Teucrians, and the Galatae or Gauls, are not so generally known. Nor yet for the most part are the expeditions of their chiefs, for instance, Madys the Scythian, Tearko the Ethiopian, Cobus of Trerus, Sesostris and Psammeticus the Egyptians; nor are those of the Persians from Cyrus to Xerxes familiar to every one. The Kimmerians, or a separate tribe of them, called the Treres, have frequently overrun the countries to the right of the Euxine and those adjacent to them, bursting now into Paphlagonia, now into Phrygia, as they did when, according to report, Midas came to his death by drinking bull's blood. Lygdamis led his followers into Lydia, passed through Ionia, took Sardis, but was slain in Cilicia. The Kimmerians and Treres frequently made similar incursions, until at last, as it is reported, these latter, together with [their chief] Cobus, were driven out by Madys, king of the Scythians. But enough has been said in this place on the general history of the earth, as each country will have a particular account. 7.7.1. EpirusThese alone, then, of all the tribes that are marked off by the Ister and by the Illyrian and Thracian mountains, deserve to be mentioned, occupying as they do the whole of the Adriatic seaboard beginning at the recess, and also the sea-board that is called the left parts of the Pontus, and extends from the Ister River as far as Byzantium. But there remain to be described the southerly parts of the aforesaid mountainous country and next thereafter the districts that are situated below them, among which are both Greece and the adjacent barbarian country as far as the mountains. Now Hecataeus of Miletus says of the Peloponnesus that before the time of the Greeks it was inhabited by barbarians. Yet one might say that in the ancient times the whole of Greece was a settlement of barbarians, if one reasons from the traditions themselves: Pelops brought over peoples from Phrygia to the Peloponnesus that received its name from him; and Danaus from Egypt; whereas the Dryopes, the Caucones, the Pelasgi, the Leleges, and other such peoples, apportioned among themselves the parts that are inside the isthmus — and also the parts outside, for Attica was once held by the Thracians who came with Eumolpus, Daulis in Phocis by Tereus, Cadmeia by the Phoenicians who came with Cadmus, and Boeotia itself by the Aones and Temmices and Hyantes. According to Pindar, there was a time when the Boeotian tribe was called Syes. Moreover, the barbarian origin of some is indicated by their names — Cecrops, Godrus, Aiclus, Cothus, Drymas, and Crinacus. And even to the present day the Thracians, Illyrians, and Epeirotes live on the flanks of the Greeks (though this was still more the case formerly than now); indeed most of the country that at the present time is indisputably Greece is held by the barbarians — Macedonia and certain parts of Thessaly by the Thracians, and the parts above Acaria and Aitolia by the Thesproti, the Cassopaei, the Amphilochi, the Molossi, and the Athamanes — Epeirotic tribes. 8.6.15. Epidaurus used to be called Epicarus, for Aristotle says that Carians took possession of it, as also of Hermione, but that after the return of the Heracleidae the Ionians who had accompanied the Heracleidae from the Attic Tetrapolis to Argos took up their abode with these Carians. Epidaurus, too, is an important city, and particularly because of the fame of Asclepius, who is believed to cure diseases of every kind and always has his sanctuary full of the sick, and also of the votive tablets on which the treatments are recorded, just as at Cos and Tricce. The city lies in the recess of the Saronic Gulf, has a circular coast of fifteen stadia, and faces the summer risings of the sun. It is enclosed by high mountains which reach as far as the sea, so that on all sides it is naturally fitted for a stronghold. Between Troezen and Epidaurus there was a stronghold called Methana, and also a peninsula of the same name. In some copies of Thucydides the name is spelled Methone, the same as the Macedonian city in which Philip, in the siege, had his eye knocked out. And it is on this account, in the opinion of Demetrius of Scepsis, that some writers, being deceived, suppose that it was the Methone in the territory of Troezen against which the men sent by Agamemnon to collect sailors are said to have uttered the imprecation that its citizens might never cease from their wall-building, since, in his opinion, it was not these citizens that refused, but those of the Macedonian city, as Theopompus says; and it is not likely, he adds, that these citizens who were near to Agamemnon disobeyed him. 12.4.10. To the south of the Bithynians are the Mysians round Olympus (who by some are called the Olympeni and by others the Hellespontii) and the Hellespontian Phrygia; and to the south of the Paphlagonians are the Galatae; and still to the south of these two is Greater Phrygia, as also Lycaonia, extending as far as the Cilician and the Pisidian Taurus. But since the region continuous with Paphlagonia is adjacent to Pontus and Cappadocia and the tribes which I have already described, it might be appropriate for me first to give an account of the parts in the neighborhood of these and then set forth a description of the places that come next thereafter. 12.8.2. But the boundaries of these parts have been so confused with one another, as I have often said, that it is uncertain even as to the country round Mt. Sipylus, which the ancients called Phrygia, whether it was a part of Greater Phrygia or of Lesser Phrygia, where lived, they say, the Phrygian Tantalus and Pelops and Niobe. But no matter which of the two opinions is correct, the confusion of the boundaries is obvious; for Pergamene and Elaitis, where the Caicus empties into the sea, and Teuthrania, situated between these two countries, where Teuthras lived and where Telephus was reared, lie between the Hellespont on the one side and the country round Sipylus and Magnesia, which lies at the foot of Sipylus, on the other; and therefore, as I have said before, it is a task to determine the boundaries ( Apart are the boundaries of the Mysians and Phrygians ). 12.8.21. Writers mention certain Phrygian tribes that are no longer to be seen; for example, the Berecyntes. And Alcman says,On the pipe he played the Cerbesian, a Phrygian melody. And a certain pit that emits deadly effluvia is spoken of as Cerbesian. This, indeed, is to be seen, but the people are no longer called Cerbesians. Aeschylus, in his Niobe, confounds things that are different; for example, Niobe says that she will be mindful of the house of Tantalus,those who have an altar of their paternal Zeus on the Idaean hill; and again,Sipylus in the Idaean land; and Tantalus says,I sow furrows that extend a ten days' journey, Berecyntian land, where is the site of Adrasteia, and where both Mt. Ida and the whole of the Erechtheian plain resound with the bleatings and bellowings of flocks. 14.2.19. The city of the Coans was in ancient times called Astypalaea; and its people lived on another site, which was likewise on the sea. And then, on account of a sedition, they changed their abode to the present city, near Scandarium, and changed the name to Cos, the same as that of the island. Now the city is not large, but it is the most beautifully settled of all, and is most pleasing to behold as one sails from the high sea to its shore. The size of the island is about five hundred and fifty stadia. It is everywhere well supplied with fruits, but like Chios and Lesbos it is best in respect to its wine. Towards the south it has a promontory, Laceter, whence the distance to Nisyros is sixty stadia (but near Laceter there is a place called Halisarna), and on the west it has Drecanum and a village called Stomalimne. Now Drecanum is about two hundred stadia distant from the city, but Laceter adds thirty-five stadia to the length of the voyage. In the suburb is the Asclepieium, a sanctuary exceedingly famous and full of numerous votive offerings, among which is the Antigonus of Apelles. And Aphrodite Anadyomene used to be there, but it is now dedicated to the deified Caesar in Rome, Augustus thus having dedicated to his father the female founder of his family. It is said that the Coans got a remission of one hundred talents of the appointed tribute in return for the painting. And it is said that the dietetics practised by Hippocrates were derived mostly from the cures recorded on the votive tablets there. He, then, is one of the famous men from Cos; and so is Simus the physician; as also Philetas, at the same time poet and critic; and, in my time, Nicias, who also reigned as tyrant over the Coans; and Ariston, the pupil and heir of the Peripatetic; and Theomnestus, a renowned harper, who was a political opponent of Nicias, was a native of the island. |
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