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56 results for "revelation"

1. Hebrew Bible, Genesis, 18.1, 18.2, 18.3, 32.32, 32.31, 32.30, 32.29, 32.28, 32.27, 32.26, 32.25, 32.24, 32.23, 32.22, 18.15, 18.14, 18.4, 18.5, 18.7, 18.8, 18.9, 18.10, 18.13, 18.12, 18.11, 18.6, 6.17, 3.22, 6.13b (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 121

18.1. וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ 18.1. וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃

18.1. And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;

2. Hebrew Bible, Joel, 2.28-2.32 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •revelation and guidance, unusual Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 12

3. Homer, Odyssey, 4.787, 16.240-16.256 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •revelation and guidance, testing •revelation and guidance, unlikely Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 166, 203

16.240. τὸν δʼ αὖ Τηλέμαχος πεπνυμένος ἀντίον ηὔδα· 16.241. ὦ πάτερ, ἦ τοι σεῖο μέγα κλέος αἰὲν ἄκουον, 16.242. χεῖράς τʼ αἰχμητὴν ἔμεναι καὶ ἐπίφρονα βουλήν· 16.243. ἀλλὰ λίην μέγα εἶπες· ἄγη μʼ ἔχει· οὐδέ κεν εἴη 16.244. ἄνδρε δύω πολλοῖσι καὶ ἰφθίμοισι μάχεσθαι. 16.245. μνηστήρων δʼ οὔτʼ ἂρ δεκὰς ἀτρεκὲς οὔτε δύʼ οἶαι, 16.246. ἀλλὰ πολὺ πλέονες· τάχα δʼ εἴσεαι ἐνθάδʼ ἀριθμόν. 16.247. ἐκ μὲν Δουλιχίοιο δύω καὶ πεντήκοντα 16.248. κοῦροι κεκριμένοι, ἓξ δὲ δρηστῆρες ἕπονται· 16.249. ἐκ δὲ Σάμης πίσυρές τε καὶ εἴκοσι φῶτες ἔασιν, 16.250. ἐκ δὲ Ζακύνθου ἔασιν ἐείκοσι κοῦροι Ἀχαιῶν, 16.251. ἐκ δʼ αὐτῆς Ἰθάκης δυοκαίδεκα πάντες ἄριστοι, 16.252. καί σφιν ἅμʼ ἐστὶ Μέδων κῆρυξ καὶ θεῖος ἀοιδὸς 16.253. καὶ δοιὼ θεράποντε, δαήμονε δαιτροσυνάων. 16.254. τῶν εἴ κεν πάντων ἀντήσομεν ἔνδον ἐόντων, 16.255. μὴ πολύπικρα καὶ αἰνὰ βίας ἀποτίσεαι ἐλθών. 16.256. ἀλλὰ σύ γʼ, εἰ δύνασαί τινʼ ἀμύντορα μερμηρίξαι,

16.240. Astute Telemachus said back to him in turn: “Father, yes, indeed, I've heard always of your great fame, that you're a warrior with your hands and wise in counsel, but you've said too great a thing. Awe holds me. But it wouldn't be possible for two men to do battle against the many and the mighty. 16.245. of the suitors there are neither exactly ten, nor only twice that, but many more. You'll soon see their number there. From Doulichion there are fifty-two chosen young men, and six servants attend them. There are twenty-four men from Same. 16.250. There are twenty young men of the Achaeans from Zacynthus. There are twelve from Ithaca itself, all the best ones, and with them is the herald Medon, and a divine singer, and two cohorts, experienced in carving meat. If we were to meet with all of the ones who are inside, 16.255. I fear you'd come avenge their violence very bitterly and grimly. But you, if you can think of some helper, tell me, someone who might aid the two of us with an earnest heart. Long-suffering divine Odysseus said back to him: “Well then, I'll tell you, and you heed and hear me,

4. Hebrew Bible, Isaiah, 28.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •revelation and guidance Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 228

28.11. כִּי בְּלַעֲגֵי שָׂפָה וּבְלָשׁוֹן אַחֶרֶת יְדַבֵּר אֶל־הָעָם הַזֶּה׃

28.11. For with stammering lips and with a strange tongue Shall it be spoken to this people;

5. Hebrew Bible, Amos, 9.11-9.12 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •revelation and guidance, contrasting modes Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 337

9.11. בַּיּוֹם הַהוּא אָקִים אֶת־סֻכַּת דָּוִיד הַנֹּפֶלֶת וְגָדַרְתִּי אֶת־פִּרְצֵיהֶן וַהֲרִסֹתָיו אָקִים וּבְנִיתִיהָ כִּימֵי עוֹלָם׃ 9.12. לְמַעַן יִירְשׁוּ אֶת־שְׁאֵרִית אֱדוֹם וְכָל־הַגּוֹיִם אֲשֶׁר־נִקְרָא שְׁמִי עֲלֵיהֶם נְאֻם־יְהוָה עֹשֶׂה זֹּאת׃

9.11. In that day will I raise up The tabernacle of David that is fallen, And close up the breaches thereof, And I will raise up his ruins, And I will build it as in the days of old; 9.12. That they may possess the remt of Edom, And all the nations, upon whom My name is called, Saith the LORD that doeth this.

6. Homer, Iliad, 2.1-2.19, 2.35-2.90, 2.301-2.320, 10.495-10.498, 16.715-16.725 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •revelation and guidance, contrasting modes •revelation and guidance •revelation and guidance, testing Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 175, 203, 327

2.1. ἄλλοι μέν ῥα θεοί τε καὶ ἀνέρες ἱπποκορυσταὶ 2.2. εὗδον παννύχιοι, Δία δʼ οὐκ ἔχε νήδυμος ὕπνος, 2.3. ἀλλʼ ὅ γε μερμήριζε κατὰ φρένα ὡς Ἀχιλῆα 2.4. τιμήσῃ, ὀλέσῃ δὲ πολέας ἐπὶ νηυσὶν Ἀχαιῶν. 2.5. ἥδε δέ οἱ κατὰ θυμὸν ἀρίστη φαίνετο βουλή, 2.6. πέμψαι ἐπʼ Ἀτρεΐδῃ Ἀγαμέμνονι οὖλον ὄνειρον· 2.7. καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα· 2.8. βάσκʼ ἴθι οὖλε ὄνειρε θοὰς ἐπὶ νῆας Ἀχαιῶν· 2.9. ἐλθὼν ἐς κλισίην Ἀγαμέμνονος Ἀτρεΐδαο 2.10. πάντα μάλʼ ἀτρεκέως ἀγορευέμεν ὡς ἐπιτέλλω· 2.11. θωρῆξαί ἑ κέλευε κάρη κομόωντας Ἀχαιοὺς 2.12. πανσυδίῃ· νῦν γάρ κεν ἕλοι πόλιν εὐρυάγυιαν 2.13. Τρώων· οὐ γὰρ ἔτʼ ἀμφὶς Ὀλύμπια δώματʼ ἔχοντες 2.14. ἀθάνατοι φράζονται· ἐπέγναμψεν γὰρ ἅπαντας 2.15. Ἥρη λισσομένη, Τρώεσσι δὲ κήδεʼ ἐφῆπται. 2.16. ὣς φάτο, βῆ δʼ ἄρʼ ὄνειρος ἐπεὶ τὸν μῦθον ἄκουσε· 2.17. καρπαλίμως δʼ ἵκανε θοὰς ἐπὶ νῆας Ἀχαιῶν, 2.18. βῆ δʼ ἄρʼ ἐπʼ Ἀτρεΐδην Ἀγαμέμνονα· τὸν δὲ κίχανεν 2.19. εὕδοντʼ ἐν κλισίῃ, περὶ δʼ ἀμβρόσιος κέχυθʼ ὕπνος. 2.35. ὣς ἄρα φωνήσας ἀπεβήσετο, τὸν δὲ λίπʼ αὐτοῦ 2.36. τὰ φρονέοντʼ ἀνὰ θυμὸν ἅ ῥʼ οὐ τελέεσθαι ἔμελλον· 2.37. φῆ γὰρ ὅ γʼ αἱρήσειν Πριάμου πόλιν ἤματι κείνῳ 2.38. νήπιος, οὐδὲ τὰ ᾔδη ἅ ῥα Ζεὺς μήδετο ἔργα· 2.39. θήσειν γὰρ ἔτʼ ἔμελλεν ἐπʼ ἄλγεά τε στοναχάς τε 2.40. Τρωσί τε καὶ Δαναοῖσι διὰ κρατερὰς ὑσμίνας. 2.41. ἔγρετο δʼ ἐξ ὕπνου, θείη δέ μιν ἀμφέχυτʼ ὀμφή· 2.42. ἕζετο δʼ ὀρθωθείς, μαλακὸν δʼ ἔνδυνε χιτῶνα 2.43. καλὸν νηγάτεον, περὶ δὲ μέγα βάλλετο φᾶρος· 2.44. ποσσὶ δʼ ὑπὸ λιπαροῖσιν ἐδήσατο καλὰ πέδιλα, 2.45. ἀμφὶ δʼ ἄρʼ ὤμοισιν βάλετο ξίφος ἀργυρόηλον· 2.46. εἵλετο δὲ σκῆπτρον πατρώϊον ἄφθιτον αἰεὶ 2.47. σὺν τῷ ἔβη κατὰ νῆας Ἀχαιῶν χαλκοχιτώνων· 2.48. ἠὼς μέν ῥα θεὰ προσεβήσετο μακρὸν Ὄλυμπον 2.49. Ζηνὶ φόως ἐρέουσα καὶ ἄλλοις ἀθανάτοισιν· 2.50. αὐτὰρ ὃ κηρύκεσσι λιγυφθόγγοισι κέλευσε 2.51. κηρύσσειν ἀγορὴν δὲ κάρη κομόωντας Ἀχαιούς· 2.52. οἳ μὲν ἐκήρυσσον, τοὶ δʼ ἠγείροντο μάλʼ ὦκα· 2.53. βουλὴν δὲ πρῶτον μεγαθύμων ἷζε γερόντων 2.54. Νεστορέῃ παρὰ νηῒ Πυλοιγενέος βασιλῆος· 2.55. τοὺς ὅ γε συγκαλέσας πυκινὴν ἀρτύνετο βουλήν· 2.56. κλῦτε φίλοι· θεῖός μοι ἐνύπνιον ἦλθεν ὄνειρος 2.57. ἀμβροσίην διὰ νύκτα· μάλιστα δὲ Νέστορι δίῳ 2.58. εἶδός τε μέγεθός τε φυήν τʼ ἄγχιστα ἐῴκει· 2.59. στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί με πρὸς μῦθον ἔειπεν· 2.60. εὕδεις Ἀτρέος υἱὲ δαΐφρονος ἱπποδάμοιο· 2.61. οὐ χρὴ παννύχιον εὕδειν βουληφόρον ἄνδρα, 2.62. ᾧ λαοί τʼ ἐπιτετράφαται καὶ τόσσα μέμηλε· 2.63. νῦν δʼ ἐμέθεν ξύνες ὦκα· Διὸς δέ τοι ἄγγελός εἰμι, 2.64. ὃς σεῦ ἄνευθεν ἐὼν μέγα κήδεται ἠδʼ ἐλεαίρει· 2.65. θωρῆξαί σε κέλευσε κάρη κομόωντας Ἀχαιοὺς 2.66. πανσυδίῃ· νῦν γάρ κεν ἕλοις πόλιν εὐρυάγυιαν 2.67. Τρώων· οὐ γὰρ ἔτʼ ἀμφὶς Ὀλύμπια δώματʼ ἔχοντες 2.68. ἀθάνατοι φράζονται· ἐπέγναμψεν γὰρ ἅπαντας 2.69. Ἥρη λισσομένη, Τρώεσσι δὲ κήδεʼ ἐφῆπται 2.70. ἐκ Διός· ἀλλὰ σὺ σῇσιν ἔχε φρεσίν· ὣς ὃ μὲν εἰπὼν 2.71. ᾤχετʼ ἀποπτάμενος, ἐμὲ δὲ γλυκὺς ὕπνος ἀνῆκεν. 2.72. ἀλλʼ ἄγετʼ αἴ κέν πως θωρήξομεν υἷας Ἀχαιῶν· 2.73. πρῶτα δʼ ἐγὼν ἔπεσιν πειρήσομαι, ἣ θέμις ἐστί, 2.74. καὶ φεύγειν σὺν νηυσὶ πολυκλήϊσι κελεύσω· 2.75. ὑμεῖς δʼ ἄλλοθεν ἄλλος ἐρητύειν ἐπέεσσιν. 2.76. ἤτοι ὅ γʼ ὣς εἰπὼν κατʼ ἄρʼ ἕζετο, τοῖσι δʼ ἀνέστη 2.77. Νέστωρ, ὅς ῥα Πύλοιο ἄναξ ἦν ἠμαθόεντος, 2.78. ὅ σφιν ἐὺ φρονέων ἀγορήσατο καὶ μετέειπεν· 2.79. ὦ φίλοι Ἀργείων ἡγήτορες ἠδὲ μέδοντες 2.80. εἰ μέν τις τὸν ὄνειρον Ἀχαιῶν ἄλλος ἔνισπε 2.81. ψεῦδός κεν φαῖμεν καὶ νοσφιζοίμεθα μᾶλλον· 2.82. νῦν δʼ ἴδεν ὃς μέγʼ ἄριστος Ἀχαιῶν εὔχεται εἶναι· 2.83. ἀλλʼ ἄγετʼ αἴ κέν πως θωρήξομεν υἷας Ἀχαιῶν. 2.84. ὣς ἄρα φωνήσας βουλῆς ἐξῆρχε νέεσθαι, 2.85. οἳ δʼ ἐπανέστησαν πείθοντό τε ποιμένι λαῶν 2.86. σκηπτοῦχοι βασιλῆες· ἐπεσσεύοντο δὲ λαοί. 2.87. ἠΰτε ἔθνεα εἶσι μελισσάων ἁδινάων 2.88. πέτρης ἐκ γλαφυρῆς αἰεὶ νέον ἐρχομενάων, 2.89. βοτρυδὸν δὲ πέτονται ἐπʼ ἄνθεσιν εἰαρινοῖσιν· 2.90. αἳ μέν τʼ ἔνθα ἅλις πεποτήαται, αἳ δέ τε ἔνθα· 2.301. εὖ γὰρ δὴ τόδε ἴδμεν ἐνὶ φρεσίν, ἐστὲ δὲ πάντες 2.302. μάρτυροι, οὓς μὴ κῆρες ἔβαν θανάτοιο φέρουσαι· 2.303. χθιζά τε καὶ πρωΐζʼ ὅτʼ ἐς Αὐλίδα νῆες Ἀχαιῶν 2.304. ἠγερέθοντο κακὰ Πριάμῳ καὶ Τρωσὶ φέρουσαι, 2.305. ἡμεῖς δʼ ἀμφὶ περὶ κρήνην ἱεροὺς κατὰ βωμοὺς 2.306. ἕρδομεν ἀθανάτοισι τεληέσσας ἑκατόμβας 2.307. καλῇ ὑπὸ πλατανίστῳ ὅθεν ῥέεν ἀγλαὸν ὕδωρ· 2.308. ἔνθʼ ἐφάνη μέγα σῆμα· δράκων ἐπὶ νῶτα δαφοινὸς 2.309. σμερδαλέος, τόν ῥʼ αὐτὸς Ὀλύμπιος ἧκε φόως δέ, 2.310. βωμοῦ ὑπαΐξας πρός ῥα πλατάνιστον ὄρουσεν. 2.311. ἔνθα δʼ ἔσαν στρουθοῖο νεοσσοί, νήπια τέκνα, 2.312. ὄζῳ ἐπʼ ἀκροτάτῳ πετάλοις ὑποπεπτηῶτες 2.313. ὀκτώ, ἀτὰρ μήτηρ ἐνάτη ἦν ἣ τέκε τέκνα· 2.314. ἔνθʼ ὅ γε τοὺς ἐλεεινὰ κατήσθιε τετριγῶτας· 2.315. μήτηρ δʼ ἀμφεποτᾶτο ὀδυρομένη φίλα τέκνα· 2.316. τὴν δʼ ἐλελιξάμενος πτέρυγος λάβεν ἀμφιαχυῖαν. 2.317. αὐτὰρ ἐπεὶ κατὰ τέκνα φάγε στρουθοῖο καὶ αὐτήν, 2.318. τὸν μὲν ἀρίζηλον θῆκεν θεὸς ὅς περ ἔφηνε· 2.319. λᾶαν γάρ μιν ἔθηκε Κρόνου πάϊς ἀγκυλομήτεω· 2.320. ἡμεῖς δʼ ἑσταότες θαυμάζομεν οἷον ἐτύχθη. 10.496. ἀσθμαίνοντα· κακὸν γὰρ ὄναρ κεφαλῆφιν ἐπέστη 10.497. τὴν νύκτʼ Οἰνεΐδαο πάϊς διὰ μῆτιν Ἀθήνης. 16.715. ταῦτʼ ἄρα οἱ φρονέοντι παρίστατο Φοῖβος Ἀπόλλων 16.716. ἀνέρι εἰσάμενος αἰζηῷ τε κρατερῷ τε 16.717. Ἀσίῳ, ὃς μήτρως ἦν Ἕκτορος ἱπποδάμοιο 16.718. αὐτοκασίγνητος Ἑκάβης, υἱὸς δὲ Δύμαντος, 16.719. ὃς Φρυγίῃ ναίεσκε ῥοῇς ἔπι Σαγγαρίοιο· 16.720. τῷ μιν ἐεισάμενος προσέφη Διὸς υἱὸς Ἀπόλλων· 16.721. Ἕκτορ τίπτε μάχης ἀποπαύεαι; οὐδέ τί σε χρή. 16.722. αἴθʼ ὅσον ἥσσων εἰμί, τόσον σέο φέρτερος εἴην· 16.723. τώ κε τάχα στυγερῶς πολέμου ἀπερωήσειας. 16.724. ἀλλʼ ἄγε Πατρόκλῳ ἔφεπε κρατερώνυχας ἵππους, 16.725. αἴ κέν πώς μιν ἕλῃς, δώῃ δέ τοι εὖχος Ἀπόλλων.

2.1. Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.2. Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.3. Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.4. Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.5. Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best, 2.5. to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.6. to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.7. to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.8. to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.9. to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus, 2.10. tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.11. tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.12. tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.13. tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.14. tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel, 2.15. ince Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.16. ince Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.17. ince Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.18. ince Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.19. ince Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.35. So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.36. So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.37. So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.38. So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.39. So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing, 2.40. who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.41. who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.42. who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.43. who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.44. who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals, 2.45. and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.46. and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.47. and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.48. and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.49. and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals, 2.50. but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.51. but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.52. but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.53. but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.54. but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.55. And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.56. And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.57. And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.58. And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.59. And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.60. ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.61. ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.62. ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.63. ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.64. ‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.65. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.66. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.67. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.68. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.69. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.70. But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.71. But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.72. But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.73. But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.74. But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.75. but do you from this side and from that bespeak them, and strive to hold them back. 2.76. but do you from this side and from that bespeak them, and strive to hold them back. 2.77. but do you from this side and from that bespeak them, and strive to hold them back. 2.78. but do you from this side and from that bespeak them, and strive to hold them back. 2.79. but do you from this side and from that bespeak them, and strive to hold them back. So saying, he sate him down, and among them uprose Nestor, that was king of sandy Pylos. He with good intent addressed their gathering and spake among them:My friends, leaders and rulers of the Argives, 2.80. were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council, 2.81. were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council, 2.82. were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council, 2.83. were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council, 2.84. were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council, 2.85. and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.86. and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.87. and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.88. and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.89. and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.90. even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.301. whether the prophecies of Calchas be true, or no. 2.302. whether the prophecies of Calchas be true, or no. 2.303. whether the prophecies of Calchas be true, or no. 2.304. whether the prophecies of Calchas be true, or no. For this in truth do we know well in our hearts, and ye are all witnesses thereto, even as many as the fates of death have not borne away. It was but as yesterday or the day before, when the ships of the Achaeans were gathering in Aulis, laden with woes for Priam and the Trojans; 2.305. and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.306. and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.307. and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.308. and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.309. and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, 2.310. glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, 2.311. glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, 2.312. glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, 2.313. glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, 2.314. glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, 2.315. and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.316. and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.317. and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.318. and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.319. and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; 2.320. and we stood there and marveled at what was wrought. So, when the dread portent brake in upon the hecatombs of the gods, then straightway did Calchas prophesy, and address our gathering, saying: 'Why are ye thus silent, ye long-haired Achaeans? To us hath Zeus the counsellor shewed this great sign, 10.496. him the thirteenth he robbed of honey-sweet life, as he breathed hard, for like to an evil dream there stood above his head that night the son of Oeneus' son, by the devise of Athene. Meanwhile steadfast Odysseus loosed the single-hooved horses and bound them together with the reins, and drave them forth from the throng, 10.497. him the thirteenth he robbed of honey-sweet life, as he breathed hard, for like to an evil dream there stood above his head that night the son of Oeneus' son, by the devise of Athene. Meanwhile steadfast Odysseus loosed the single-hooved horses and bound them together with the reins, and drave them forth from the throng, 16.715. And while he pondered thus there drew nigh to him Phoebus Apollo in the likeness of a young man and a strong, even of Asius, that was uncle to horse-taming Hector, and own brother to Hecabe, but son of Dymas, that dwelt in Phrygia by the streams of Sangarius. 16.716. And while he pondered thus there drew nigh to him Phoebus Apollo in the likeness of a young man and a strong, even of Asius, that was uncle to horse-taming Hector, and own brother to Hecabe, but son of Dymas, that dwelt in Phrygia by the streams of Sangarius. 16.717. And while he pondered thus there drew nigh to him Phoebus Apollo in the likeness of a young man and a strong, even of Asius, that was uncle to horse-taming Hector, and own brother to Hecabe, but son of Dymas, that dwelt in Phrygia by the streams of Sangarius. 16.718. And while he pondered thus there drew nigh to him Phoebus Apollo in the likeness of a young man and a strong, even of Asius, that was uncle to horse-taming Hector, and own brother to Hecabe, but son of Dymas, that dwelt in Phrygia by the streams of Sangarius. 16.719. And while he pondered thus there drew nigh to him Phoebus Apollo in the likeness of a young man and a strong, even of Asius, that was uncle to horse-taming Hector, and own brother to Hecabe, but son of Dymas, that dwelt in Phrygia by the streams of Sangarius. 16.720. In his likeness spake Apollo, the son of Zeus, unto Hector:Hector, wherefore dost thou cease from battle? It beseemeth thee not. I would that I were as much stronger than thou as I am weaker;then straightway would it be to thine own hurt that thou drawest back from the war. Nay, come, drive against Patroclus thy strong-hoofed horses, 16.721. In his likeness spake Apollo, the son of Zeus, unto Hector:Hector, wherefore dost thou cease from battle? It beseemeth thee not. I would that I were as much stronger than thou as I am weaker;then straightway would it be to thine own hurt that thou drawest back from the war. Nay, come, drive against Patroclus thy strong-hoofed horses, 16.722. In his likeness spake Apollo, the son of Zeus, unto Hector:Hector, wherefore dost thou cease from battle? It beseemeth thee not. I would that I were as much stronger than thou as I am weaker;then straightway would it be to thine own hurt that thou drawest back from the war. Nay, come, drive against Patroclus thy strong-hoofed horses, 16.723. In his likeness spake Apollo, the son of Zeus, unto Hector:Hector, wherefore dost thou cease from battle? It beseemeth thee not. I would that I were as much stronger than thou as I am weaker;then straightway would it be to thine own hurt that thou drawest back from the war. Nay, come, drive against Patroclus thy strong-hoofed horses, 16.724. In his likeness spake Apollo, the son of Zeus, unto Hector:Hector, wherefore dost thou cease from battle? It beseemeth thee not. I would that I were as much stronger than thou as I am weaker;then straightway would it be to thine own hurt that thou drawest back from the war. Nay, come, drive against Patroclus thy strong-hoofed horses, 16.725. if so be thou mayest slay him, and Apollo give thee glory.

7. Hebrew Bible, Joshua, 5.13-5.15 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •revelation and guidance Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 121

5.13. וַיְהִי בִּהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה־אִישׁ עֹמֵד לְנֶגְדּוֹ וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וַיֵּלֶךְ יְהוֹשֻׁעַ אֵלָיו וַיֹּאמֶר לוֹ הֲלָנוּ אַתָּה אִם־לְצָרֵינוּ׃ 5.14. וַיֹּאמֶר לֹא כִּי אֲנִי שַׂר־צְבָא־יְהוָה עַתָּה בָאתִי וַיִּפֹּל יְהוֹשֻׁעַ אֶל־פָּנָיו אַרְצָה וַיִּשְׁתָּחוּ וַיֹּאמֶר לוֹ מָה אֲדֹנִי מְדַבֵּר אֶל־עַבְדּוֹ׃ 5.15. וַיֹּאמֶר שַׂר־צְבָא יְהוָה אֶל־יְהוֹשֻׁעַ שַׁל־נַעַלְךָ מֵעַל רַגְלֶךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עֹמֵד עָלָיו קֹדֶשׁ הוּא וַיַּעַשׂ יְהוֹשֻׁעַ כֵּן׃

5.13. And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand; and Joshua went unto him, and said unto him: ‘Art thou for us, or for our adversaries?’ . 5.14. And he said: ‘Nay, but I am captain of the host of the LORD; I am now come.’ And Joshua fell on his face to the earth, and bowed down, and said unto him: ‘What saith my lord unto his servant?’ 5.15. And the captain of the LORD’S host said unto Joshua: ‘Put off thy shoe from off thy foot; for the place whereon thou standest is holy.’ And Joshua did so.

8. Aeschylus, Agamemnon, 1214, 1216-1223, 975-984, 1215 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 175

1215. ὑπʼ αὖ με δεινὸς ὀρθομαντείας πόνος

1215. Again, straightforward foresight’s fearful labour

9. Aeschylus, Libation-Bearers, 523-546, 548-554, 925-929, 547 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 175

547. ἡ δʼ ἀμφὶ τάρβει τῷδʼ ἐπῴμωξεν πάθει,

547. if it sought to open its mouth to take the breast that nourished me and mixed the sweet milk with clotted blood while she shrieked for terror at this, then surely, as she has nourished a portentous thing of horror, she must die by violence. For I, turned serpent,

10. Plato, Apology of Socrates, 31d.1-4, 31d.1, 40a.3-c.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 211

11. Aristophanes, Frogs, 1332-1344, 1331 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 131

1331. ὦ νυκτὸς κελαινοφαὴς 1331. >

12. Plato, Critias, 44b, 44a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 137

13. Hippocrates, On Regimen In Acute Diseases, 4.88.1-4.88.100 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •revelation and guidance, unlikely Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 166

14. Herodotus, Histories, 7.12, 7.16, 8.20, 8.77 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •revelation and guidance, testing •revelation and guidance, unlikely •revelation and guidance Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 131, 166, 203

7.12. ταῦτα μὲν ἐπὶ τοσοῦτο ἐλέγετο. μετὰ δὲ εὐφρόνη τε ἐγίνετο καὶ Ξέρξην ἔκνιζε ἡ Ἀρταβάνου γνώμη· νυκτὶ δὲ βουλὴν διδοὺς πάγχυ εὕρισκέ οἱ οὐ πρῆγμα εἶναι στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα. δεδογμένων δέ οἱ αὖτις τούτων κατύπνωσε, καὶ δή κου ἐν τῇ νυκτὶ εἶδε ὄψιν τοιήνδε, ὡς λέγεται ὑπὸ Περσέων· ἐδόκεε ὁ Ξέρξης ἄνδρα οἱ ἐπιστάντα μέγαν τε καὶ εὐειδέα εἰπεῖν “μετὰ δὴ βουλεύεαι, ὦ Πέρσα, στράτευμα μὴ ἄγειν ἐπὶ τὴν Ἑλλάδα, προείπας ἁλίζειν Πέρσας στρατόν; οὔτε ὦν μεταβουλευόμενος ποιέεις εὖ οὔτε ὁ συγγνωσόμενός τοι πάρα· ἀλλʼ ὥσπερ τῆς ἡμέρης ἐβουλεύσαο ποιέειν, ταύτην ἴθι τῶν ὁδῶν.” 7.16. Ξέρξης μὲν ταῦτά οἱ ἔλεγε· Ἀρτάβανος δὲ οὐ πρώτῳ κελεύσματι πειθόμενος, οἷα οὐκ ἀξιεύμενος ἐς τὸν βασιλήιον θρόνον ἵζεσθαι, τέλος ὡς ἠναγκάζετο εἴπας τάδε ἐποίεε τὸ κελευόμενον. 7.16. “ἴσον ἐκεῖνο ὦ βασιλεῦ παρʼ ἐμοὶ κέκριται, φρονέειν τε εὖ καὶ τῷ λέγοντι χρηστὰ ἐθέλειν πείθεσθαι· τά σε καὶ ἀμφότερα περιήκοντα ἀνθρώπων κακῶν ὁμιλίαι σφάλλουσι, κατά περ τὴν πάντων χρησιμωτάτην ἀνθρώποισι θάλασσαν πνεύματα φασὶ ἀνέμων ἐμπίπτοντα οὐ περιορᾶν φύσι τῇ ἑωυτῆς χρᾶσθαι. ἐμὲ δὲ ἀκούσαντα πρὸς σεῦ κακῶς οὐ τοσοῦτο ἔδακε λύπη ὅσον γνωμέων δύο προκειμενέων Πέρσῃσι, τῆς μὲν ὕβριν αὐξανούσης, τῆς δὲ καταπαυούσης καὶ λεγούσης ὡς κακὸν εἴη διδάσκειν τὴν ψυχὴν πλέον τι δίζησθαι αἰεὶ ἔχειν τοῦ παρεόντος, τοιουτέων προκειμενέων γνωμέων ὅτι τὴν σφαλερωτέρην σεωυτῷ τε καὶ Πέρσῃσι ἀναιρέο.” 7.16. “νῦν ὦν, ἐπειδὴ τέτραψαι ἐπὶ τὴν ἀμείνω, φῄς τοι μετιέντι τὸν ἐπʼ Ἕλληνας στόλον ἐπιφοιτᾶν ὄνειρον θεοῦ τινος πομπῇ, οὐκ ἐῶντά σε καταλύειν τὸν στόλον. ἀλλʼ οὐδὲ ταῦτα ἐστι, ὦ παῖ, θεῖα. ἐνύπνια γὰρ τὰ ἐς ἀνθρώπους πεπλανημένα τοιαῦτα ἐστὶ οἷά σε ἐγὼ διδάξω, ἔτεσι σεῦ πολλοῖσι πρεσβύτερος ἐών· πεπλανῆσθαι αὗται μάλιστα ἐώθασι αἱ ὄψιες τῶν ὀνειράτων, τά τις ἡμέρης φροντίζει. ἡμεῖς δὲ τὰς πρὸ τοῦ ἡμέρας ταύτην τὴν στρατηλασίην καὶ τὸ κάρτα εἴχομεν μετὰ χεῖρας.” 7.16. “εἰ δὲ ἄρα μή ἐστι τοῦτο τοιοῦτο οἷον ἐγὼ διαιρέω, ἀλλά τι τοῦ θείου μετέχον, σὺ πᾶν αὐτὸ συλλαβὼν εἴρηκας· φανήτω γὰρ δὴ καὶ ἐμοὶ ὡς καὶ σοὶ διακελευόμενον. φανῆναι δὲ οὐδὲν μᾶλλόν μοι ὀφείλει ἔχοντι τὴν ἐσθῆτα ἢ οὐ καὶ τὴν ἐμήν, οὐδέ τι μᾶλλον ἐν κοίτῃ τῇ σῇ ἀναπαυομένῳ ἢ οὐ καὶ ἐν τῇ ἐμῇ, εἴ πέρ γε καὶ ἄλλως ἐθέλει φανῆναι. οὐ γὰρ δὴ ἐς τοσοῦτό γε εὐηθείης ἀνήκει τοῦτο, ὅ τι δή κοτε ἐστί, τὸ ἐπιφαινόμενόν τοι ἐν τῷ ὕπνῳ, ὥστε δόξει ἐμὲ ὁρῶν σὲ εἶναι, τῇ σῇ ἐσθῆτι τεκμαιρόμενον. εἰ δὲ ἐμὲ μὲν ἐν οὐδενὶ λόγῳ ποιήσεται οὐδὲ ἀξιώσει ἐπιφανῆναι, οὔτε ἢν τὴν ἐμὴν ἐσθῆτα ἔχω οὔτε ἢν τὴν σήν, οὐδὲ ἐπιφοιτήσει, τοῦτο ἤδη μαθητέον ἔσται. εἰ γὰρ δὴ ἐπιφοιτήσει γε συνεχέως, φαίην ἂν καὶ αὐτὸς θεῖον εἶναι. εἰ δέ τοι οὕτω δεδόκηται γίνεσθαι καὶ οὐκ οἶά τε αὐτὸ παρατρέψαι, ἀλλʼ ἤδη δεῖ ἐμὲ ἐν κοίτῃ σῇ κατυπνῶσαι, φέρε, τούτων ἐξ ἐμεῦ ἐπιτελευμένων φανήτω καὶ ἐμοί. μέχρι δὲ τούτου τῇ παρεούσῃ γνώμῃ χρήσομαι.” 8.20. οἱ γὰρ Εὐβοέες, παραχρησάμενοι τὸν Βάκιδος χρησμὸν ὡς οὐδὲν λέγοντα, οὔτε τι ἐξεκομίσαντο οὐδὲν οὔτε προσεσάξαντο ὡς παρεσομένου σφι πολέμου, περιπετέα τε ἐποιήσαντο σφίσι αὐτοῖσι τὰ πρήγματα. Βάκιδι γὰρ ὧδε ἔχει περὶ τούτων ὁ χρησμός. φράζεο, βαρβαρόφωνος ὅταν ζυγὸν εἰς ἅλα βάλλῃ βύβλινον, Εὐβοίης ἀπέχειν πολυμηκάδας αἶγας. τούτοισι οὐδὲν τοῖσι ἔπεσι χρησαμένοισι ἐν τοῖσι τότε παρεοῦσί τε καὶ προσδοκίμοισι κακοῖσι παρῆν σφι συμφορῇ χρᾶσθαι πρὸς τὰ μέγιστα. 8.77. χρησμοῖσι δὲ οὐκ ἔχω ἀντιλέγειν ὡς οὐκ εἰσὶ ἀληθέες, οὐ βουλόμενος ἐναργέως λέγοντας πειρᾶσθαι καταβάλλειν, ἐς τοιάδε πρήγματα 1 ἐσβλέψας. ἀλλʼ ὅταν Ἀρτέμιδος χρυσαόρου ἱερὸν ἀκτήν νηυσὶ γεφυρώσωσι καὶ εἰναλίην Κυνόσουραν ἐλπίδι μαινομένῃ, λιπαρὰς πέρσαντες Ἀθήνας, δῖα δίκη σβέσσει κρατερὸν κόρον, ὕβριος υἱόν, δεινὸν μαιμώοντα, δοκεῦντʼ ἀνὰ πάντα πίεσθαι. χαλκὸς γὰρ χαλκῷ συμμίξεται, αἵματι δʼ Ἄρης πόντον φοινίξει. τότʼ ἐλεύθερον Ἑλλάδος ἦμαρ εὐρύοπα Κρονίδης ἐπάγει καὶ πότνια Νίκη. ἐς τοιαῦτα μὲν καὶ οὕτω ἐναργέως λέγοντι Βάκιδι ἀντιλογίης χρησμῶν πέρι οὔτε αὐτὸς λέγειν τολμέω οὔτε παρʼ ἄλλων ἐνδέκομαι.

7.12. The discussion went that far; then night came, and Xerxes was pricked by the advice of Artabanus. Thinking it over at night, he saw clearly that to send an army against Hellas was not his affair. He made this second resolve and fell asleep; then (so the Persians say) in the night he saw this vision: It seemed to Xerxes that a tall and handsome man stood over him and said, ,“Are you then changing your mind, Persian, and will not lead the expedition against Hellas, although you have proclaimed the mustering of the army? It is not good for you to change your mind, and there will be no one here to pardon you for it; let your course be along the path you resolved upon yesterday.” 7.16. Xerxes said this, but Artabanus would not obey the first command, thinking it was not right for him to sit on the royal throne; at last he was compelled and did as he was bid, saying first: ,“O king, I judge it of equal worth whether a man is wise or is willing to obey good advice; to both of these you have attained, but the company of bad men trips you up; just as they say that sea, of all things the most serviceable to men, is hindered from following its nature by the blasts of winds that fall upon it. ,It was not that I heard harsh words from you that stung me so much as that, when two opinions were laid before the Persians, one tending to the increase of pride, the other to its abatement, showing how evil a thing it is to teach the heart continual desire of more than it has, of these two opinions you preferred that one which was more fraught with danger to yourself and to the Persians. ,Now when you have turned to the better opinion, you say that, while intending to abandon the expedition against the Greeks, you are haunted by a dream sent by some god, which forbids you to disband the expedition. ,But this is none of heaven's working, my son. The roving dreams that visit men are of such nature as I shall teach you, since I am many years older than you. Those visions that rove about us in dreams are for the most part the thoughts of the day; and in these recent days we have been very busy with this expedition. ,But if this is not as I determine and it has something divine to it, then you have spoken the conclusion of the matter; let it appear to me just as it has to you, and utter its command. If it really wishes to appear, it should do so to me no more by virtue of my wearing your dress instead of mine, and my sleeping in your bed rather than in my own. ,Whatever it is that appears to you in your sleep, surely it has not come to such folly as to infer from your dress that I am you when it sees me. We now must learn if it will take no account of me and not deign to appear and haunt me, whether I am wearing your robes or my own, but will come to you; if it comes continually, I myself would say that it is something divine. ,If you are determined that this must be done and there is no averting it, and I must lie down to sleep in your bed, so be it; this duty I will fulfill, and let the vision appear also to me. But until then I will keep my present opinion.” 8.20. Now the Euboeans had neglected the oracle of Bacis, believing it to be empty of meaning, and neither by carrying away nor by bringing in anything had they shown that they feared an enemy's coming. In so doing they were the cause of their own destruction, ,for Bacis' oracle concerning this matter runs as follows

15. Euripides, Bacchae, 1388-1392 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 326

1392. τοιόνδʼ ἀπέβη τόδε πρᾶγμα.

16. Euripides, Hecuba, 62-64, 66-98, 65 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 175

65. κἀγὼ σκολιῷ σκίπωνι χερὸς

65. and I will lean upon your bent arm as on a staff and quicken my halting footsteps onwards. O dazzling light of Zeus! O gloom of night! why am I thus scared by

17. Euripides, Iphigenia Among The Taurians, 42-53, 55-64, 54 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 175

18. Plato, Phaedo, 60e-61c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •revelation and guidance Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 137

19. Plato, Phaedrus, 242c.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •revelation and guidance, enigmatic Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 211

20. Plato, Republic, 2.382e-383c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •revelation and guidance, testing Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 203

21. Aristophanes, Wasps, 16-28, 31-53, 15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 131

15. ἀτὰρ σὺ λέξον πρότερος. ἐδόκουν αἰετὸν 15. >ἀτὰρ σὺ λέξον πρότερος. Ξανθίας ἐδόκουν αἰετὸν καταπτόμενον ἐς τὴν ἀγορὰν μέγαν πάνυ ἀναρπάσαντα τοῖς ὄνυξιν ἀσπίδα φέρειν ἐπίχαλκον ἀνεκὰς ἐς τὸν οὐρανόν, κἄπειτα ταύτην ἀποβαλεῖν Κλεώνυμον. Σωσίας

15. SOSIAS: Methinks I saw an eagle, a gigantic bird, descend upon the Agora; it seized a brazen buckler with its talons and bore it away into the highest heavens; then I saw 'twas Cleonymus had thrown it away. XANTHIAS: This Cleonymus is a riddle worth propounding among guests. How can one and the same animal have cast away his buckler both on land, in the sky and at sea? SOSIAS: Alas! what ill does such a dream portend for me? XANTHIAS: Rest undisturbed! An it please the gods, no evil will befall you. SOSIAS: Nevertheless, 'tis a fatal omen when a man throws away his weapons. But what was your dream? Let me hear. XANTHIAS: Oh! it is a dream of high import. It has reference to the hull of the State; to nothing less. SOSIAS: Tell it me quickly; show me its very keel. XANTHIAS: In my first slumber I thought I saw sheep, wearing cloaks and carrying staves, met in assembly on the Pnyx; a rapacious whale was haranguing them and screaming like a pig that is being grilled. SOSIAS: Faugh! faugh! XANTHIAS: What's the matter?

22. Apollonius of Rhodes, Argonautica, 3.616-3.635, 4.663-4.672 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •revelation and guidance Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 175

3.616. κούρην δʼ ἐξ ἀχέων ἀδινὸς κατελώφεεν ὕπνος < 3.617. λέκτρῳ ἀνακλινθεῖσαν. ἄφαρ δέ μιν ἠπεροπῆες, < 3.618. οἷά τʼ ἀκηχεμένην, ὀλοοὶ ἐρέθεσκον ὄνειροι. < 3.619. τὸν ξεῖνον δʼ ἐδόκησεν ὑφεστάμεναι τὸν ἄεθλον, < 3.620. οὔτι μάλʼ ὁρμαίνοντα δέρος κριοῖο κομίσσαι, < 3.621. οὐδέ τι τοῖο ἕκητι μετὰ πτόλιν Αἰήταο < 3.622. ἐλθέμεν, ὄφρα δέ μιν σφέτερον δόμον εἰσαγάγοιτο < 3.623. κουριδίην παράκοιτιν· ὀίετο δʼ ἀμφὶ βόεσσιν < 3.624. αὐτὴ ἀεθλεύουσα μάλʼ εὐμαρέως πονέεσθαι· < 3.625. σφωιτέρους δὲ τοκῆας ὑποσχεσίης ἀθερίζειν, < 3.626. οὕνεκεν οὐ κούρῃ ζεῦξαι βόας, ἀλλά οἱ αὐτῷ < 3.627. προύθεσαν· ἐκ δʼ ἄρα τοῦ νεῖκος πέλεν ἀμφήριστον < 3.628. πατρί τε καὶ ξείνοις· αὐτῇ δʼ ἐπιέτρεπον ἄμφω < 3.629. τὼς ἔμεν, ὥς κεν ἑῇσι μετὰ φρεσὶν ἰθύσειεν. < 3.630. ἡ δʼ ἄφνω τὸν ξεῖνον, ἀφειδήσασα τοκήων, < 3.631. εἵλετο· τοὺς δʼ ἀμέγαρτον ἄχος λάβεν, ἐκ δʼ ἐβόησαν < 3.632. χωόμενοι· τὴν δʼ ὕπνος ἅμα κλαγγῇ μεθέηκεν. < 3.633. παλλομένη δʼ ἀνόρουσε φόβῳ, περί τʼ ἀμφί τε τοίχους < 3.634. πάπτηνεν θαλάμοιο· μόλις δʼ ἐσαγείρατο θυμὸν < 3.635. ὡς πάρος ἐν στέρνοις, ἀδινὴν δʼ ἀνενείκατο φωνήν· < 4.663. εὗρον ἁλὸς νοτίδεσσι κάρη ἐπιφαιδρύνουσαν· < 4.664. τοῖον γὰρ νυχίοισιν ὀνείρασιν ἐπτοίητο. < 4.665. αἵματί οἱ θάλαμοί τε καὶ ἕρκεα πάντα δόμοιο < 4.666. μύρεσθαι δόκεον· φλὸξ δʼ ἀθρόα φάρμακʼ ἔδαπτεν, < 4.667. οἷσι πάρος ξείνους θέλγʼ ἀνέρας, ὅστις ἵκοιτο· < 4.668. τὴν δʼ αὐτὴ φονίῳ σβέσεν αἵματι πορφύρουσαν, < 4.669. χερσὶν ἀφυσσαμένη· λῆξεν δʼ ὀλοοῖο φόβοιο. < 4.670. τῶ καὶ ἐπιπλομένης ἠοῦς νοτίδεσσι θαλάσσης < 4.671. ἐγρομένη πλοκάμους τε καὶ εἵματα φαιδρύνεσκεν. < 4.672. θῆρες δʼ οὐ θήρεσσιν ἐοικότες ὠμηστῇσιν, <

3.616. Now a deep slumber had relieved the maiden from her love-pains as she lay upon her couch. But straightway fearful dreams, deceitful, such as trouble one in grief, assailed her. And she thought that the stranger had taken on him the contest, not because he longed to win the ram's fleece, and that he had not come on that account to Aeetes' city, but to lead her away, his wedded wife, to his own home; and she dreamed that herself contended with the oxen and wrought the task with exceeding ease; and that her own parents set at naught their promise, for it was not the maiden they had challenged to yoke the oxen but the stranger himself; from that arose a contention of doubtful issue between her father and the strangers; and both laid the decision upon her, to be as she should direct in her mind. But she suddenly, neglecting her parents, chose the stranger. And measureless anguish seized them and they shouted out in their wrath; and with the cry sleep released its hold upon her. Quivering with fear she started up, and stared round the walls of her chamber, and with difficulty did she gather her spirit within her as before, and lifted her voice aloud: "Poor wretch, how have gloomy dreams affrighted me! I fear that this voyage of the heroes will bring some great evil. My heart is trembling for the stranger. Let him woo some Achaean girl far away among his own folk; let maidenhood be mine and the home of my parents. Yet, taking to myself a reckless heart, I will no more keep aloof but will make trial of my sister to see if she will entreat me to aid in the contest, through grief for her own sons; this would quench the bitter pain in my heart."

23. Septuagint, Wisdom of Solomon, 17.3-17.4, 18.17-18.19 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 155

17.3. But we hope in God, our deliverer; For the might of our God is for ever with mercy, 17.3. For thinking that in their secret sins they were unobserved behind a dark curtain of forgetfulness,they were scattered, terribly alarmed,and appalled by specters. 17.4. And the kingdom of our God is for ever over the nations in judgement. 17.4. For not even the inner chamber that held them protected them from fear,but terrifying sounds rang out around them,and dismal phantoms with gloomy faces appeared. 18.17. Then at once apparitions in dreadful dreams greatly troubled them,and unexpected fears assailed them; 18.18. and one here and another there, hurled down half dead,made known why they were dying; 18.19. for the dreams which disturbed them forewarned them of this,so that they might not perish without knowing why they suffered.

24. Cicero, On Divination, 1.51, 2.49, 2.61, 2.64 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •revelation and guidance, graeco-roman beliefs Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 237

1.51. At vero P. Decius ille Q. F., qui primus e Deciis consul fuit, cum esset tribunus militum M. Valerio A. Cornelio consulibus a Samnitibusque premeretur noster exercitus, cum pericula proeliorum iniret audacius monereturque, ut cautior esset, dixit, quod extat in annalibus, se sibi in somnis visum esse, cum in mediis hostibus versaretur, occidere cum maxuma gloria. Et tum quidem incolumis exercitum obsidione liberavit; post triennium autem, cum consul esset, devovit se et in aciem Latinorum inrupit armatus. Quo eius facto superati sunt et deleti Latini. Cuius mors ita gloriosa fuit, ut eandem concupisceret filius. 2.49. Potest igitur tale aliquid etiam sua sponte in lapicidinis Chiorum extitisse. Sed sit hoc fictum; quid? in nubibus numquam animadvertisti leonis formam aut hippocentauri? Potest igitur, quod modo negabas, veritatem casus imitari. Sed quoniam de extis et de fulgoribus satis est disputatum, ostenta restant, ut tota haruspicina sit pertractata. Mulae partus prolatus est a te. Res mirabilis, propterea quia non saepe fit; sed si fieri non potuisset, facta non esset. Atque hoc contra omnia ostenta valeat, numquam, quod fieri non potuerit, esse factum; sin potuerit, non esse mirandum. Causarum enim ignoratio in re nova mirationem facit; eadem ignoratio si in rebus usitatis est, non miramur. Nam qui mulam peperisse miratur, is, quo modo equa pariat, aut omnino quae natura partum animantis faciat, ignorat. Sed quod crebro videt, non miratur, etiamsi, cur fiat, nescit; quod ante non vidit, id si evenit, ostentum esse censet. Utrum igitur cum concepit mula an cum peperit, ostentum est? 2.61. Quorum omnium causas si a Chrysippo quaeram, ipse ille divinationis auctor numquam illa dicet facta fortuito naturalemque rationem omnium reddet; nihil enim fieri sine causa potest; nec quicquam fit, quod fieri non potest; nec, si id factum est, quod potuit fieri, portentum debet videri; nulla igitur portenta sunt. Nam si, quod raro fit, id portentum putandum est, sapientem esse portentum est; saepius enim mulam peperisse arbitror quam sapientem fuisse. Illa igitur ratio concluditur: nec id, quod non potuerit fieri, factum umquam esse, nec, quod potuerit, id portentum esse; 2.64. Hunc, ubi tam teneros volucris matremque peremit, Qui luci ediderat, genitor Saturnius idem Abdidit et duro formavit tegmine saxi. Nos autem timidi stantes mirabile monstrum Vidimus in mediis divom versarier aris. Tum Calchas haec est fidenti voce locutus: Quidnam torpentes subito obstipuistis, Achivi? Nobis haec portenta deum dedit ipse creator Tarda et sera nimis, sed fama ac laude perenni. Nam quot avis taetro mactatas dente videtis, Tot nos ad Troiam belli exanclabimus annos; Quae decumo cadet et poena satiabit Achivos. Edidit haec Calchas; quae iam matura videtis. Quae tandem ista auguratio est ex passeribus annorum potius quam aut mensuum aut dierum?

1.51. And yet let me cite another: the famous Publius Decius, son of Quintus, and the first of that family to become consul, was military tribune in the consulship of Marcus Valerius and Aulus Cornelius while our army was being hard pressed by the Samnites. When, because of his rushing too boldly into the dangers of battle, he was advised to be more cautious, he replied, according to the annals, I dreamed that by dying in the midst of the enemy I should win immortal fame. And though he was unharmed at that time and extricated the army from its difficulties, yet three years later, when consul, he devoted himself to death and rushed full-armed against the battle-line of the Latins. By this act of his the Latins were overcome and destroyed; and so glorious was his death that his son sought the same fate. 2.49. Therefore, it is possible that some such figure as Carneades described did spontaneously appear in the Chian quarries. On the other hand, the story may be untrue. Again, you have often noticed clouds take the form of a lion or a hippocentaur. Therefore it is possible for chance to imitate reality, and this you just now denied.[22] But since entrails and lightnings have been sufficiently discussed it remains for us to examine portents, if we are to treat soothsaying in its entirety. You spoke of a mule bearing a colt. Such an event excites wonder because it seldom occurs; but if it had been impossible it would not have occurred. And it may be urged with effect against all portents that the impossible never has happened and that the possible need not excite any wonder. Now, in case of some new occurrence, ignorance of its cause is what excites our wonder; whereas, the same ignorance as to things of frequent occurrence does not. For the man who marvels that a mule has foaled does not understand how a mare foals and is ignorant of animal parturition in general. What he sees frequently causes him no astonishment even though he does not know how it happened. If something happens which he never saw before he considers it a portent. Then, which is the portent — the mules conception or its parturition? 2.61. If I were to ask Chrysippus the causes of all the phenomena just mentioned, that distinguished writer on divination would never say that they happened by chance, but he would find an explanation for each of them in the laws of nature. For he would say: Nothing can happen without a cause; nothing actually happens that cannot happen; if that has happened which could have happened, then it should not be considered a portent; therefore there are no such things as portents. Now if a thing is to be considered a portent because it is seldom seen, then a wise man is a portent; for, as I think, it oftener happens that a mule brings forth a colt than that nature produces a sage. Chrysippus, in this connexion, gives the following syllogism: That which could not have happened never did happen; and that which could have happened is no portent; therefore, in any view, there is no such thing as a portent. 2.64. Now when the mother and her tender broodWere slain, the son of Saturn who had sentThe dragon forth, took it away; and thenDid change its form into enduring stone.In fear we stood and watched the monster strange,As midst the altars of the gods it moved.Then Calchas, full occurring, thus did speak:Why paralysed with sudden fear, O Greeks?These signs divine were sent by Jove himself.And though these tardy signs were long delayed,Their fame and glory will for ever live.The number of the birds ye saw destroyedBy horrid tooth, portends how many yearsof war we shall endure in front of Troy.The tenth year Troy will fall and then her fateWill satisfy the Greeks. Thus Calchas spokeAnd what he prophesied ye see fulfilled.

25. Dionysius of Halycarnassus, Roman Antiquities, 1.56, 5.54.1-5.54.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •revelation and guidance, testing •revelation and guidance Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 155, 203

26. Demetrius, Style, 100 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •revelation and guidance, graeco-roman beliefs •revelation and guidance, testing Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 203, 238

27. Vergil, Aeneis, 1.355-1.356, 2.270-2.297, 2.559-2.623, 2.771-2.795, 4.1-4.53, 4.219-4.278, 5.700-5.703, 5.720, 5.733-5.737, 6.886-6.901, 7.415-7.466 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 147, 175, 203

1.355. crudeles aras traiectaque pectora ferro 1.356. nudavit, caecumque domus scelus omne retexit. 2.270. In somnis, ecce, ante oculos maestissimus Hector 2.271. visus adesse mihi, largosque effundere fletus, 2.272. raptatus bigis, ut quondam, aterque cruento 2.273. pulvere, perque pedes traiectus lora tumentis. 2.274. Ei mihi, qualis erat, quantum mutatus ab illo 2.275. Hectore, qui redit exuvias indutus Achilli, 2.276. vel Danaum Phrygios iaculatus puppibus ignis, 2.277. squalentem barbam et concretos sanguine crinis 2.278. volneraque illa gerens, quae circum plurima muros 2.279. accepit patrios. Ultro flens ipse videbar 2.280. Compellare virum et maestas expromere voces: 2.281. O lux Dardaniae, spes O fidissima Teucrum, 2.282. quae tantae tenuere morae? Quibus Hector ab oris 2.283. exspectate venis? Ut te post multa tuorum 2.284. funera, post varios hominumque urbisque labores 2.285. defessi aspicimus! Quae causa indigna serenos 2.286. foedavit voltus? Aut cur haec volnera cerno? 2.287. Ille nihil, nec me quaerentem vana moratur, 2.288. sed graviter gemitus imo de pectore ducens, 2.289. Heu fuge, nate dea, teque his, ait, eripe flammis. 2.290. Hostis habet muros; ruit alto a culmine Troia. 2.291. Sat patriae Priamoque datum: si Pergama dextra 2.292. defendi possent, etiam hac defensa fuissent. 2.293. Sacra suosque tibi commendat Troia penatis: 2.294. hos cape fatorum comites, his moenia quaere 2.295. magna, pererrato statues quae denique ponto. 2.296. Sic ait, et manibus vittas Vestamque potentem 2.297. aeternumque adytis effert penetralibus ignem. 2.559. At me tum primum saevus circumstetit horror 2.560. Obstipui; subiit cari genitoris imago, 2.561. ut regem aequaevum crudeli volnere vidi 2.562. vitam exhalantem; subiit deserta Creüsa, 2.563. et direpta domus, et parvi casus Iuli. 2.564. Respicio, et quae sit me circum copia lustro. 2.565. Deseruere omnes defessi, et corpora saltu 2.566. ad terram misere aut ignibus aegra dedere. 2.567.

1.355. Aeneas the great-hearted. Nothing swerves 1.356. my will once uttered. Since such carking cares 2.271. Thus Sinon's guile and practiced perjury 2.272. our doubt dispelled. His stratagems and tears 2.273. wrought victory where neither Tydeus' son, 2.274. nor mountain-bred Achilles could prevail, 2.275. nor ten years' war, nor fleets a thousand strong. 2.276. But now a vaster spectacle of fear 2.277. burst over us, to vex our startled souls. 2.278. Laocoon, that day by cast of lot 2.279. priest unto Neptune, was in act to slay 2.280. a huge bull at the god's appointed fane. 2.281. Lo! o'er the tranquil deep from Tenedos 2.282. appeared a pair (I shudder as I tell) 2.283. of vastly coiling serpents, side by side, 2.284. tretching along the waves, and to the shore 2.285. taking swift course; their necks were lifted high, 2.286. their gory dragon-crests o'ertopped the waves; 2.287. all else, half seen, trailed low along the sea; 2.288. while with loud cleavage of the foaming brine 2.289. their monstrous backs wound forward fold on fold. 2.290. Soon they made land; the furious bright eyes 2.291. glowed with ensanguined fire; their quivering tongues 2.292. lapped hungrily the hissing, gruesome jaws. 2.293. All terror-pale we fled. Unswerving then 2.294. the monsters to Laocoon made way. 2.295. First round the tender limbs of his two sons 2.296. each dragon coiled, and on the shrinking flesh 2.297. fixed fast and fed. Then seized they on the sire, 2.559. upon his orient steeds—while forests roar, 2.560. and foam-flecked Nereus with fierce trident stirs 2.561. the dark deep of the sea. All who did hide 2.562. in shadows of the night, by our assault 2.563. urprised, and driven in tumultuous flight, 2.564. now start to view. Full well they now can see 2.565. our shields and borrowed arms, and clearly note 2.566. our speech of alien sound; their multitude 2.567. o'erwhelms us utterly. Coroebus first 2.568. at mailed Minerva's altar prostrate lay, 2.569. pierced by Peneleus, blade; then Rhipeus fell; 2.570. we deemed him of all Trojans the most just, 2.571. most scrupulously righteous; but the gods 2.572. gave judgment otherwise. There Dymas died, 2.573. and Hypanis, by their compatriots slain; 2.574. nor thee, O Panthus, in that mortal hour, 2.575. could thy clean hands or Phoebus, priesthood save. 2.576. O ashes of my country! funeral pyre 2.577. of all my kin! bear witness that my breast 2.578. hrank not from any sword the Grecian drew, 2.579. and that my deeds the night my country died 2.580. deserved a warrior's death, had Fate ordained. 2.581. But soon our ranks were broken; at my side 2.582. tayed Iphitus and Pelias; one with age 2.583. was Iong since wearied, and the other bore 2.584. the burden of Ulysses' crippling wound. 2.585. Straightway the roar and tumult summoned us 2.586. to Priam's palace, where a battle raged 2.587. as if save this no conflict else were known, 2.588. and all Troy 's dying brave were mustered there. 2.589. There we beheld the war-god unconfined; 2.590. The Greek besiegers to the roof-tops fled; 2.591. or, with shields tortoise-back, the gates assailed. 2.592. Ladders were on the walls; and round by round, 2.593. up the huge bulwark as they fight their way, 2.594. the shielded left-hand thwarts the falling spears, 2.595. the right to every vantage closely clings. 2.596. The Trojans hurl whole towers and roof-tops down 2.597. upon the mounting foe; for well they see 2.598. that the last hour is come, and with what arms 2.599. the dying must resist. Rich gilded beams, 2.600. with many a beauteous blazon of old time, 2.601. go crashing down. Men armed with naked swords 2.603. Thus were our hearts inflamed to stand and strike 2.604. for the king's house, and to his body-guard 2.605. bring succor, and renew their vanquished powers. 2.606. A certain gate I knew, a secret way, 2.607. which gave free passage between Priam's halls, 2.608. and exit rearward; hither, in the days 2.609. before our fall, the lone Andromache 2.610. was wont with young Astyanax to pass 2.611. in quest of Priam and her husband's kin. 2.612. This way to climb the palace roof I flew, 2.613. where, desperate, the Trojans with vain skill 2.614. hurled forth repellent arms. A tower was there, 2.615. reared skyward from the roof-top, giving view 2.616. of Troy 's wide walls and full reconnaissance 2.617. of all Achaea 's fleets and tented field; 2.618. this, with strong steel, our gathered strength assailed, 2.619. and as the loosened courses offered us 2.620. great threatening fissures, we uprooted it 2.621. from its aerial throne and thrust it down. 2.622. It fell with instantaneous crash of thunder 2.623. along the Danaan host in ruin wide. 2.771. being of Greece and Troy, full well she knew, 2.772. the common curse. Then in my bosom rose 2.773. a blaze of wrath; methought I should avenge 2.774. my dying country, and with horrid deed 2.775. pay crime for crime. “Shall she return unscathed 2.776. to Sparta, to Mycenae 's golden pride, 2.777. and have a royal triumph? Shall her eyes 2.778. her sire and sons, her hearth and husband see, 2.779. while Phrygian captives follow in her train? 2.780. is Priam murdered? Have the flames swept o'er 2.781. my native Troy ? and cloth our Dardan strand 2.782. weat o'er and o'er with sanguinary dew? 2.783. O, not thus unavenged! For though there be 2.784. no glory if I smite a woman's crime, 2.785. nor conqueror's fame for such a victory won, 2.786. yet if I blot this monster out, and wring 2.787. full punishment from guilt, the time to come 2.788. will praise me, and sweet pleasure it will be 2.789. to glut my soul with vengeance and appease 2.790. the ashes of my kindred.” So I raved, 2.791. and to such frenzied purpose gave my soul. 2.792. Then with clear vision (never had I seen 2.793. her presence so unclouded) I beheld, 2.794. in golden beams that pierced the midnight gloom, 2.795. my gracious mother, visibly divine, 4.1. Now felt the Queen the sharp, slow-gathering pangs 4.2. of love; and out of every pulsing vein 4.3. nourished the wound and fed its viewless fire. 4.4. Her hero's virtues and his lordly line 4.5. keep calling to her soul; his words, his glance, 4.6. cling to her heart like lingering, barbed steel, 4.7. and rest and peace from her vexed body fly. 4.8. A new day's dawn with Phoebus' lamp divine 4.9. lit up all lands, and from the vaulted heaven 4.10. Aurora had dispelled the dark and dew; 4.11. when thus unto the ever-answering heart 4.12. of her dear sister spoke the stricken Queen: 4.13. “Anna, my sister, what disturbing dreams 4.14. perplex me and alarm? What guest is this 4.15. new-welcomed to our house? How proud his mien! 4.16. What dauntless courage and exploits of war! 4.17. Sooth, I receive it for no idle tale 4.18. that of the gods he sprang. 'T is cowardice 4.19. betrays the base-born soul. Ah me! How fate 4.20. has smitten him with storms! What dire extremes 4.21. of war and horror in his tale he told! 4.22. O, were it not immutably resolved 4.23. in my fixed heart, that to no shape of man 4.24. I would be wed again (since my first love 4.25. left me by death abandoned and betrayed); 4.26. loathed I not so the marriage torch and train, 4.27. I could—who knows?—to this one weakness yield. 4.28. Anna, I hide it not! But since the doom 4.29. of my ill-starred Sichaeus, when our shrines 4.30. were by a brother's murder dabbled o'er, 4.31. this man alone has moved me; he alone 4.32. has shaken my weak will. I seem to feel 4.33. the motions of love's lost, familiar fire. 4.34. But may the earth gape open where I tread, 4.35. and may almighty Jove with thunder-scourge 4.36. hurl me to Erebus' abysmal shade, 4.37. to pallid ghosts and midnight fathomless, 4.38. before, O Chastity! I shall offend 4.39. thy holy power, or cast thy bonds away! 4.40. He who first mingled his dear life with mine 4.41. took with him all my heart. 'T is his alone — 4.42. o, let it rest beside him in the grave!” 4.44. “O dearer to thy sister than her life,” 4.45. Anna replied, “wouldst thou in sorrow's weed 4.46. waste thy long youth alone, nor ever know 4.47. weet babes at thine own breast, nor gifts of love? 4.48. Will dust and ashes, or a buried ghost 4.49. reck what we do? 'T is true thy grieving heart 4.50. was cold to earlier wooers, Libya 's now, 4.51. and long ago in Tyre . Iarbas knew 4.52. thy scorn, and many a prince and captain bred 4.53. in Afric's land of glory. Why resist 4.219. and mass their dust-blown squadrons in wild flight, 4.220. far from the mountain's bound. Ascanius 4.221. flushed with the sport, spurs on a mettled steed 4.222. from vale to vale, and many a flying herd 4.223. his chase outspeeds; but in his heart he prays 4.224. among these tame things suddenly to see 4.225. a tusky boar, or, leaping from the hills, 4.227. Meanwhile low thunders in the distant sky 4.228. mutter confusedly; soon bursts in full 4.229. the storm-cloud and the hail. The Tyrian troop 4.230. is scattered wide; the chivalry of Troy, 4.231. with the young heir of Dardan's kingly line, 4.232. of Venus sprung, seek shelter where they may, 4.233. with sudden terror; down the deep ravines 4.234. the swollen torrents roar. In that same hour 4.235. Queen Dido and her hero out of Troy 4.236. to the same cavern fly. Old Mother-Earth 4.237. and wedlock-keeping Juno gave the sign; 4.238. the flash of lightnings on the conscious air 4.239. were torches to the bridal; from the hills 4.240. the wailing wood-nymphs sobbed a wedding song. 4.241. Such was that day of death, the source and spring 4.242. of many a woe. For Dido took no heed 4.243. of honor and good-name; nor did she mean 4.244. her loves to hide; but called the lawlessness 4.246. Swift through the Libyan cities Rumor sped. 4.247. Rumor! What evil can surpass her speed? 4.248. In movement she grows mighty, and achieves 4.249. trength and dominion as she swifter flies. 4.250. mall first, because afraid, she soon exalts 4.251. her stature skyward, stalking through the lands 4.252. and mantling in the clouds her baleful brow. 4.253. The womb of Earth, in anger at high Heaven, 4.254. bore her, they say, last of the Titan spawn, 4.255. ister to Coeus and Enceladus. 4.256. Feet swift to run and pinions like the wind 4.257. the dreadful monster wears; her carcase huge 4.258. is feathered, and at root of every plume 4.259. a peering eye abides; and, strange to tell, 4.260. an equal number of vociferous tongues, 4.261. foul, whispering lips, and ears, that catch at all. 4.262. At night she spreads midway 'twixt earth and heaven 4.263. her pinions in the darkness, hissing loud, 4.264. nor e'er to happy slumber gives her eyes: 4.265. but with the morn she takes her watchful throne 4.266. high on the housetops or on lofty towers, 4.267. to terrify the nations. She can cling 4.268. to vile invention and maligt wrong, 4.269. or mingle with her word some tidings true. 4.270. She now with changeful story filled men's ears, 4.271. exultant, whether false or true she sung: 4.272. how, Trojan-born Aeneas having come, 4.273. Dido, the lovely widow, Iooked his way, 4.274. deigning to wed; how all the winter long 4.275. they passed in revel and voluptuous ease, 4.276. to dalliance given o'er; naught heeding now 4.277. of crown or kingdom—shameless! lust-enslaved! 4.278. Such tidings broadcast on the lips of men 5.700. he only, pierced the bird in upper air. 5.701. Next gift was his whose arrow cut the cord; 5.703. Father Aeneas now, not making end 5.720. two javelins of corner tipped with steel 5.733. bears him along, its white face lifted high. 5.734. Next Atys rode, young Atys, sire to be 5.735. of th' Atian house in Rome, a boy most dear 5.736. unto the boy Iulus; last in line, 5.737. and fairest of the throng, Iulus came, 6.886. o'er the green slope, and, lifting both his hands 6.887. In eager welcome, spread them swiftly forth. 6.888. Tears from his eyelids rained, and thus he spoke: 6.889. “Art here at last? Hath thy well-proven love 6.890. of me thy sire achieved yon arduous way? 6.891. Will Heaven, beloved son, once more allow 6.892. That eye to eye we look? and shall I hear 6.893. Thy kindred accent mingling with my own? 6.894. I cherished long this hope. My prophet-soul 6.895. Numbered the lapse of days, nor did my thought 6.896. Deceive. 0, o'er what lands and seas wast driven 6.897. To this embrace! What perils manifold 6.898. Assailed thee, 0 my son, on every side! 6.899. How long I trembled, lest that Libyan throne 6.900. Should work thee woe!” 6.901. Aeneas thus replied: 7.415. the womb of Hecuba with burning brand, 7.416. and brought forth nuptial fires; but Venus, too, 7.417. uch offspring bore, a second Paris, who 7.419. So saying, with aspect terrible she sped 7.420. earthward her way; and called from gloom of hell 7.421. Alecto, woeful power, from cloudy throne 7.422. among the Furies, where her heart is fed 7.423. with horrid wars, wrath, vengeance, treason foul, 7.424. and fatal feuds. Her father Pluto loathes 7.425. the creature he engendered, and with hate 7.426. her hell-born sister-fiends the monster view. 7.427. A host of shapes she wears, and many a front 7.428. of frowning black brows viper-garlanded. 7.429. Juno to her this goading speech addressed: 7.430. “O daughter of dark Night, arouse for me 7.431. thy wonted powers and our task begin! 7.432. Lest now my glory fail, my royal name 7.433. be vanquished, while Aeneas and his crew 7.434. cheat with a wedlock bond the Latin King 7.435. and seize Italia 's fields. Thou canst thrust on 7.436. two Ioving brothers to draw sword and slay, 7.437. and ruin homes with hatred, calling in 7.438. the scourge of Furies and avenging fires. 7.439. A thousand names thou bearest, and thy ways 7.440. of ruin multiply a thousand-fold. 7.441. Arouse thy fertile breast! Go, rend in twain 7.442. this plighted peace! Breed calumnies and sow 7.443. causes of battle, till yon warrior hosts 7.445. Straightway Alecto, through whose body flows 7.446. the Gorgon poison, took her viewless way 7.447. to Latium and the lofty walls and towers 7.448. of the Laurentian King. Crouching she sate 7.449. in silence on the threshold of the bower 7.450. where Queen Amata in her fevered soul 7.451. pondered, with all a woman's wrath and fear, 7.452. upon the Trojans and the marriage-suit 7.453. of Turnus. From her Stygian hair the fiend 7.454. a single serpent flung, which stole its way 7.455. to the Queen's very heart, that, frenzy-driven, 7.456. he might on her whole house confusion pour. 7.457. Betwixt her smooth breast and her robe it wound 7.458. unfelt, unseen, and in her wrathful mind 7.459. instilled its viper soul. Like golden chain 7.460. around her neck it twined, or stretched along 7.461. the fillets on her brow, or with her hair 7.462. enwrithing coiled; then on from limb to limb 7.463. lipped tortuous. Yet though the venom strong 7.464. thrilled with its first infection every vein, 7.465. and touched her bones with fire, she knew it not, 7.466. nor yielded all her soul, but made her plea

28. Philo of Alexandria, Questions On Genesis, 1.54-1.55, 2.8 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •revelation and guidance, in philo •revelation and guidance, progressive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 241

29. Philo of Alexandria, On The Special Laws, 4.47-4.50 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •revelation and guidance, in philo •revelation and guidance, progressive Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 241

4.47. If, then, some persons, being assembled together in companies and numerous multitudes, attempt to make any innovations, one must not consent to them, since they are adulterating the ancient and approved coinage of the state; for one wise counsel is superior to many attempts, but ignorance, in conjunction with numbers, is a great evil; 4.48. but some persons practise such an excess of wickedness that they not only accuse mortal men, but adhere and cling to their unrighteousness, so as even to raise their lies as high as heaven, and to bear their testimony against the blessed and happy nature of God. And by these men I mean soothsayers, and diviners, and augurs, and all other persons who practise what they call divination studying, an art without any art, if one must tell the plain truth, a mere bare imitation of the real inspiration and prophetic gift; 4.49. for a prophet does not utter anything whatever of his own, but is only an interpreter, another Being suggesting to him all that he utters, while he is speaking under inspiration, being in ignorance that his own reasoning powers are departed, and have quitted the citadel of his soul; while the divine spirit has entered in and taken up its abode there, and is operating upon all the organization of his voice, and making it sound to the distinct manifestation of all the prophecies which he is delivering. 4.50. But all those persons who pursue the spurious and pretended kind of prophecy are inverting the order of truth by conjectures and guesses, perverting sincerity, and easily influencing those who are of unstable dispositions, as a violent wind, when blowing in a contrary direction, tosses about and overturns vessels without ballast, preventing them from anchoring in the safe havens of truth. For such persons think proper to say whatever they conjecture, not as if they were things which they themselves had found out, but as if they were divine oracles revealed to themselves alone, for the more complete inducement of great and numerous crowds to believe a deceit.

30. Plutarch, Demetrius, 28.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •revelation and guidance Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 131

31. Plutarch, Oracles At Delphi No Longer Given In Verse, 18, 21, 25-26, 28, 30, 5, 7, 24 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 237, 238

32. Plutarch, On The E At Delphi, 385c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •revelation and guidance, graeco-roman beliefs Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 238

33. Plutarch, On The Obsolescence of Oracles, 5, 50 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 238

34. Plutarch, Julius Caesar, 32.9, 69.67 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •revelation and guidance •revelation and guidance, testing Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 175, 203

32.9. It is said, moreover, that on the night before he crossed the river he had an unnatural dream; he thought, namely, that he was having incestuous intercourse with his own mother. 33

35. Plutarch, Brutus, 36.1-37.6, 48.1, 48.2, 48.3, 48.4, 48.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 175

36. Suetonius, Nero, 46 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •revelation and guidance Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 155

46. In addition he was frightened by manifest portents from dreams, auspices and omens, both old and new. Although he had never before been in the habit of dreaming, after he had killed his mother it seemed to him that he was steering a ship in his sleep and that the helm was wrenched from his hands; that he was dragged by his wife Octavia into thickest darkness, and that he was now covered with a swarm of winged ants, and now was surrounded by the statues of the nations which had been dedicated in Pompey's theatre and stopped in his tracks. A Spanish steed of which he was very fond was changed into the form of an ape in the hinder parts of its body, and its head, which alone remained unaltered, gave forth tuneful neighs.,The doors of the Mausoleum flew open of their own accord, and a voice was heard from within summoning him by name. After the Lares had been adorned on the Kalends of January, they fell to the ground in the midst of the preparations for the sacrifice. As he was taking the auspices, Sporus made him a present of a ring with a stone on which was engraved the rape of Proserpina. When the vows were to be taken and a great throng of all classes had assembled, the keys of the Capitol could not be found for a long time.,When a speech of his in which he assailed Vindex was being read in the senate, at the words "the wretches will suffer punishment and will shortly meet the end which they deserve," all who were present cried out with one voice: "You will do it, Augustus." It also had not failed of notice that the last piece which he sang in public was "Oedipus in Exile," and that he ended with the line: "Wife, father, mother drive me to my death."

37. Artemidorus, Oneirocritica, 1.8.1-1.8.30, 1.11, 1.24.20-1.24.22, 2.26.30-2.26.35, 2.34-2.39, 2.69.1-2.69.10, 3.3.1-3.3.5, 4.2.58-4.2.74, 4.4.1-4.4.10, 4.24.7-4.24.11, 4.42, 4.59.27-4.59.57, 4.63.8-4.63.10, 4.63.12-4.63.13, 4.71-4.72, 4.71.5-4.71.10, 5.51, 5.66 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •revelation and guidance, unlikely •revelation and guidance •revelation and guidance, contrasting modes •revelation and guidance, testing •revelation and guidance, graeco-roman beliefs •revelation and guidance, unexpected Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 137, 181, 203, 210, 238, 257, 329

38. Plutarch, Pompey, 68.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •revelation and guidance Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 175

68.2. τῆς δὲ νυκτὸς ἔδοξε κατὰ τοὺς ὕπνους Πομπήϊος εἰς τὸ θέατρον εἰσιόντος αὐτόν κροτεῖν τὸν δῆμον, αὐτὸς δὲ κοσμεῖν ἱερὸν Ἀφροδίτης νικηφόρου πολλοῖς λαφύροις. καὶ τὰ μὲν ἐθάρρει, τὰ δὲ ὑπέθραττεν αὐτὸν ἡ ὄψις, δεδοικότα μὴ τῷ γένει τῷ Καίσαρος εἰς Ἀφροδίτην ἀνήκοντι δόξα καὶ λαμπρότης ἀπʼ αὐτοῦ γένηται· καὶ πανικοί τινες θόρυβοι διᾴττοντες ἐξανέστησαν αὐτόν.

68.2. That night Pompey dreamed that as he entered his theatre the people clapped their hands, and that he decorated a temple of Venus Victrix with many spoils. On some accounts he was encouraged, but on others depressed, by the dream; he feared lest the race of Caesar, which went back to Venus, was to receive glory and splendour through him; and certain panic tumults which went rushing through the camp roused him from sleep.

39. New Testament, Luke, 3.21-3.22, 4.25-4.27, 7.9, 9.28-9.36, 10.18, 10.30-10.37, 15.11-15.32, 16.19-16.31, 17.11-17.19, 18.9-18.14, 24.13-24.35 (1st cent. CE - 1st cent. CE) Tagged with subjects: •revelation and guidance •revelation and guidance, enigmatic •revelation and guidance, sequence Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 119, 325, 496

3.21. Ἐγένετο δὲ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν καὶ Ἰησοῦ βαπτισθέντος καὶ προσευχομένου ἀνεῳχθῆναι τὸν οὐρανὸν 3.22. καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 4.25. ἐπʼ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλείου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, 4.26. καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλείας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν. 4.27. καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. 7.9. ἀκούσας δὲ ταῦτα ὁ Ἰησοῦς ἐθαύμασεν αὐτόν, καὶ στραφεὶς τῷ ἀκολουθοῦντι αὐτῷ ὄχλῳ εἶπεν Λέγω ὑμῖν, οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον. 9.28. Ἐγένετο δὲ μετὰ τοὺς λόγους τούτους ὡσεὶ ἡμέραι ὀκτὼ παραλαβὼν Πέτρον καὶ Ἰωάνην καὶ Ἰάκωβον ἀνέβη εἰς τὸ ὄρος προσεύξασθαι. 9.29. καὶ ἐγένετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων. 9.30. καὶ ἰδοὺ ἄνδρες δύο συνελάλουν αὐτῷ, οἵτινες ἦσαν Μωυσῆς καὶ Ἠλείας, 9.31. οἳ ὀφθέντες ἐν δόξῃ ἔλεγον τὴν ἔξοδον αὐτοῦ ἣν ἤμελλεν πληροῦν ἐν Ἰερουσαλήμ. 9.32. ὁ δὲ Πέτρος καὶ οἱ σὺν αὐτῷ ἦσαν βεβαρημένοι ὕπνῳ· διαγρηγορήσαντες δὲ εἶδαν τὴν δόξαν αὐτοῦ καὶ τοὺς δύο ἄνδρας τοὺς συνεστῶτας αὐτῷ. 9.33. καὶ ἐγένετο ἐν τῷ διαχωρίζεσθαι αὐτοὺς ἀπʼ αὐτοῦ εἶπεν ὁ Πέτρος πρὸς τὸν Ἰησοῦν Ἐπιστάτα, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν σκηνὰς τρεῖς, μίαν σοὶ καὶ μίαν Μωυσεῖ καὶ μίαν Ἠλείᾳ, μὴ εἰδὼς ὃ λέγει. 9.34. ταῦτα δὲ αὐτοῦ λέγοντος ἐγένετο νεφέλη καὶ ἐπεσκίαζεν αὐτούς· ἐφοβήθησαν δὲ ἐν τῷ εἰσελθεῖν αὐτοὺς εἰς τὴν νεφέλην. 9.35. καὶ φωνὴ ἐγένετο ἐκ τῆς νεφέλης λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἐκλελεγμένος, αὐτοῦ ἀκούετε. 9.36. καὶ ἐν τῷ γενέσθαι τὴν φωνὴν εὑρέθη Ἰησοῦς μόνος. καὶ αὐτοὶ ἐσίγησαν καὶ οὐδενὶ ἀπήγγειλαν ἐν ἐκείναις ταῖς ἡμέραις οὐδὲν ὧν ἑώρακαν. 10.18. εἶπεν δὲ αὐτοῖς Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. 10.30. ὑπολαβὼν ὁ Ἰησοῦς εἶπεν Ἄνθρωπός τις κατέβαινεν ἀπὸ Ἰερουσαλὴμ εἰς Ἰερειχὼ καὶ λῃσταῖς περιέπεσεν, οἳ καὶ ἐκδύσαντες αὐτὸν καὶ πληγὰς ἐπιθέντες ἀπῆλθον ἀφέντες ἡμιθανῆ. 10.31. κατὰ συγκυρίαν δὲ ἱερεύς τις κατέβαινεν [ἐν] τῇ ὁδῷ ἐκείνῃ, καὶ ἰδὼν αὐτὸν ἀντιπαρῆλθεν· 10.32. ὁμοίως δὲ καὶ Λευείτης κατὰ τὸν τόπον ἐλθὼν καὶ ἰδὼν ἀντιπαρῆλθεν. 10.33. Σαμαρείτης δέ τις ὁδεύων ἦλθεν κατʼ αὐτὸν καὶ ἰδὼν ἐσπλαγχνίσθη, 10.34. καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον, ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ ἐπεμελήθη αὐτοῦ. 10.35. καὶ ἐπὶ τὴν αὔριον ἐκβαλὼν δύο δηνάρια ἔδωκεν τῷ πανδοχεῖ καὶ εἶπεν Ἐπιμελήθητι αὐτοῦ, καὶ ὅτι ἂν προσδαπανήσῃς ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι. 10.36. τίς τούτων τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς; 10.37. ὁ δὲ εἶπεν Ὁ ποιήσας τὸ ἔλεος μετʼ αὐτοῦ. εἶπεν δὲ αὐτῷ [ὁ] Ἰησοῦς Πορεύου καὶ σὺ ποίει ὁμοίως. 15.11. Εἶπεν δέ Ἄνθρωπός τις εῖχεν δύο υἱούς. 15.12. καὶ εἶπεν ὁ νεώτερος αὐτῶν τῷ πατρί Πάτερ, δός μοι τὸ ἐπιβάλλον μέρος τῆς οὐσίας· ὁ δὲ διεῖλεν αὐτοῖς τὸν βίον. 15.13. καὶ μετʼ οὐ πολλὰς ἡμέρας συναγαγὼν πάντα ὁ νεώτερος υἱὸς ἀπεδήμησεν εἰς χώραν μακράν, καὶ ἐκεῖ διεσκόρπισεν τὴν οὐσίαν αὐτοῦ ζῶν ἀσώτως. 15.14. δαπανήσαντος δὲ αὐτοῦ πάντα ἐγένετο λιμὸς ἰσχυρὰ κατὰ τὴν χώραν ἐκείνην, καὶ αὐτὸς ἤρξατο ὑστερεῖσθαι. 15.15. καὶ πορευθεὶς ἐκολλήθη ἑνὶ τῶν πολιτῶν τῆς χώρας ἐκείνης, 15.16. καὶ ἔπεμψεν αὐτὸν εἰς τοὺς ἀγροὺς αὐτοῦ βόσκειν χοίρους· καὶ ἐπεθύμει χορτασθῆναι ἐκ τῶν κερατίων ὧν ἤσθιον οἱ χοῖροι, καὶ οὐδεὶς ἐδίδου αὐτῷ. 15.17. εἰς ἑαυτὸν δὲ ἐλθὼν ἔφη Πόσοι μίσθιοι τοῦ πατρός μου περισσεύονται ἄρτων, ἐγὼ δὲ λιμῷ ὧδε ἀπόλλυμαι· 15.18. ἀναστὰς πορεύσομαι πρὸς τὸν πατέρα μου καὶ ἐρῶ αὐτῷ Πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου, οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου· 15.19. ποίησόν με ὡς ἕνα τῶν μισθίων σου. 15.20. Καὶ ἀναστὰς ἦλθεν πρὸς τὸν πατέρα ἑαυτοῦ. ἔτι δὲ αὐτοῦ μακρὰν ἀπέχοντος εἶδεν αὐτὸν ὁ πατὴρ αὐτοῦ καὶ ἐσπλαγχνίσθη καὶ δραμὼν ἐπέπεσεν ἐπὶ τὸν τράχηλον αὐτοῦ καὶ κατεφίλησεν αὐτόν. 15.21. εἶπεν δὲ ὁ υἱὸς αὐτῷ Πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου, οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου [· ποίησόν με ὡς ἕνα τῶν μισθίων σου]. 15.22. εἶπεν δὲ ὁ πατὴρ πρὸς τοὺς δούλους αὐτοῦ Ταχὺ ἐξενέγκατε στολὴν τὴν πρώτην καὶ ἐνδύσατε αὐτόν, καὶ δότε δακτύλιον εἰς τὴν χεῖρα αὐτοῦ καὶ ὑποδήματα εἰς τοὺς πόδας, 15.23. καὶ φέρετε τὸν μόσχον τὸν σιτευτόν, θύσατε καὶ φαγόντες εὐφρανθῶμεν, 15.24. ὅτι οὗτος ὁ υἱός μου νεκρὸς ἦν καὶ ἀνέζησεν, ἦν ἀπολωλὼς καὶ εὑρέθη. Καὶ ἤρξαντο εὐφραίνεσθαι. 15.25. ἦν δὲ ὁ υἱὸς αὐτοῦ ὁ πρεσβύτερος ἐν ἀγρῷ· καὶ ὡς ἐρχόμενος ἤγγισεν τῇ οἰκίᾳ, ἤκουσεν συμφωνίας καὶ χορῶν, 15.26. καὶ προσκαλεσάμενος ἕνα τῶν παίδων ἐπυνθάνετο τί ἂν εἴη ταῦτα· 15.27. ὁ δὲ εἶπεν αὐτῷ ὅτι Ὁ ἀδελφός σου ἥκει, καὶ ἔθυσεν ὁ πατήρ σου τὸν μόσχον τὸν σιτευτόν, ὅτι ὑγιαίνοντα αὐτὸν ἀπέλαβεν. ὠργίσθη δὲ καὶ οὐκ ἤθελεν εἰσελθεῖν. 15.28. ὁ δὲ πατὴρ αὐτοῦ ἐξελθὼν παρεκάλει αὐτόν. 15.29. ὁ δὲ ἀποκριθεὶς εἶπεν τῷ πατρὶ αὐτοῦ Ἰδοὺ τοσαῦτα ἔτη δουλεύω σοι καὶ οὐδέποτε ἐντολήν σου παρῆλθον, καὶ ἐμοὶ οὐδέποτε ἔδωκας ἔριφον ἵνα μετὰ τῶν φίλων μου εὐφρανθῶ· 15.30. ὅτε δὲ ὁ υἱός σου οὗτος ὁ καταφαγών σου τὸν βίον μετὰ πορνῶν ἦλθεν, ἔθυσας αὐτῷ τὸν σιτευτὸν μόσχον. 15.31. ὁ δὲ εἶπεν αὐτῷ Τέκνον, σὺ πάντοτε μετʼ ἐμοῦ εἶ, καὶ πάντα τὰ ἐμὰ σά ἐστιν· εὐφρανθῆναι δὲ καὶ χαρῆναι ἔδει, 15.32. ὅτι ὁ ἀδελφός σου οὗτος νεκρὸς ἦν καὶ ἔζησεν, καὶ ἀπολωλὼς καὶ εὑρέθη. 16.19. Ἄνθρωπος δέ τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον εὐφραινόμενος καθʼ ἡμέραν λαμπρῶς. 16.20. πτωχὸς δέ τις ὀνόματι Λάζαρος ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ εἱλκωμένος 16.21. καὶ ἐπιθυμῶν χορτασθῆναι ἀπὸ τῶν πιπτόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίου· ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη αὐτοῦ. 16.22. ἐγένετο δὲ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον Ἀβραάμ· ἀπέθανεν δὲ καὶ ὁ πλούσιος καὶ ἐτάφη. 16.23. καὶ ἐν τῷ ᾄδῃ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασάνοις, ὁρᾷ Ἀβραὰμ ἀπὸ μακρόθεν καὶ Λάζαρον ἐν τοῖς κόλποις αὐτοῦ. 16.24. καὶ αὐτὸς φωνήσας εἶπεν Πάτερ Ἀβραάμ, ἐλέησόν με καὶ πέμψον Λάζαρον ἴνα βάψῃ τὸ ἄκρον τοῦ δακτύλου αὐτοῦ ὕδατος καὶ καταψύξῃ τὴν γλῶσσάν μου, ὅτι ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ. 16.25. εἶπεν δὲ Ἀβραάμ Τέκνον, μνήσθητι ὅτι ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά· νῦν δὲ ὧδε παρακαλεῖται σὺ δὲ ὀδυνᾶσαι. 16.26. καὶ ἐν πᾶσι τούτοις μεταξὺ ἡμῶν καὶ ὑμῶν χάσμα μέγα ἐστήρικται, ὅπως οἱ θέλοντες διαβῆναι ἔνθεν πρὸς ὑμᾶς μὴ δύνωνται, μηδὲ ἐκεῖθεν πρὸς ἡμᾶς διαπερῶσιν. 16.27. εἶπεν δέ Ἐρωτῶ σε οὖν, πάτερ, ἵνα πέμψῃς αὐτὸν εἰς τὸν οἶκον τοῦ πατρός μου, 16.28. ἔχω γὰρ πέντε ἀδελφούς, ὅπως διαμαρτύρηται αὐτοῖς, ἵνα μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου. 16.29. λέγει δὲ Ἀβραάμ Ἔχουσι Μωυσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν. 16.30. ὁ δὲ εἶπεν Οὐχί, πάτερ Ἀβραάμ, ἀλλʼ ἐάν τις ἀπὸ νεκρῶν πορευθῇ πρὸς αὐτοὺς μετανοήσουσιν. 16.31. εἶπεν δὲ αὐτῷ Εἰ Μωυσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν, οὐδʼ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται. 17.11. Καὶ ἐγένετο ἐν τῷ πορεύεσθαι εἰς Ἰερουσαλὴμ καὶ αὐτὸς διήρχετο διὰ μέσον Σαμαρίας καὶ Γαλιλαίας. 17.12. Καὶ εἰσερχομένου αὐτοῦ εἴς τινα κώμην ἀπήντησαν δέκα λεπροὶ ἄνδρες, οἳ ἀνέστησαν πόρρωθεν, 17.13. καὶ αὐτοὶ ἦραν φωνὴν λέγοντες Ἰησοῦ ἐπιστάτα, ἐλέησον ἡμᾶς. 17.14. καὶ ἰδὼν εἶπεν αὐτοῖς Πορευθέντες ἐπιδείξατε ἑαυτοὺς τοῖς ἱερεῦσιν. καὶ ἐγένετο ἐν τῷ ὑπάγειν αὐτοὺς ἐκαθαρίσθησαν. 17.15. εἷς δὲ ἐξ αὐτῶν, ἰδὼν ὅτι ἰάθη, ὑπέστρεψεν μετὰ φωνῆς μεγάλης δοξάζων τὸν θεόν, 17.16. καὶ ἔπεσεν ἐπὶ πρόσωπον παρὰ τοὺς πόδας αὐτοῦ εὐχαριστῶν αὐτῷ· καὶ αὐτὸς ἦν Σαμαρείτης. 17.17. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν Οὐχ οἱ δέκα ἐκαθαρίσθησαν; οἱ [δὲ] ἐννέα ποῦ; 17.18. οὐχ εὑρέθησαν ὑποστρέψαντες δοῦναι δόξαν τῷ θεῷ εἰ μὴ ὁ ἀλλογενὴς οὗτος; 17.19. καὶ εἶπεν αὐτῷ Ἀναστὰς πορεύου· ἡ πίστις σου σέσωκέν σε. 18.9. Εἶπεν δὲ καὶ πρός τινας τοὺς πεποιθότας ἐφʼ ἑαυτοῖς ὅτι εἰσὶν δίκαιοι καὶ ἐξουθενοῦντας τοὺς λοιποὺς τὴν παραβολὴν ταύτην. 18.10. Ἄνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι, εἷς Φαρισαῖος καὶ ὁ ἕτερος τελώνης. 18.11. ὁ Φαρισαῖος σταθεὶς ταῦτα πρὸς ἑαυτὸν προσηύχετο Ὁ θεός, εὐχαριστῶ σοι ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοί, ἢ καὶ ὡς οὗτος ὁ τελώνης· 18.12. νηστεύω δὶς τοῦ σαββάτου, ἀποδεκατεύω πάντα ὅσα κτῶμαι. 18.13. ὁ δὲ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι εἰς τὸν οὐρανόν, ἀλλʼ ἔτυπτε τὸ στῆθος ἑαυτοῦ λέγων Ὁ θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ. 18.14. λέγω ὑμῖν, κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ παρʼ ἐκεῖνον· ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται. 24.13. Καὶ ἰδοὺ δύο ἐξ αὐτῶν ἐν αὐτῇ τῇ ἡμέρᾳ ἦσαν πορευόμενοι εἰς κώμην ἀπέχουσαν σταδίους ἑξήκοντα ἀπὸ Ἰερουσαλήμ, ᾗ ὄνομα Ἐμμαούς, 24.14. καὶ αὐτοὶ ὡμίλουν πρὸς ἀλλήλους περὶ πάντων τῶν συμβεβηκότων τούτων. 24.15. καὶ ἐγένετο ἐν τῷ ὁμιλεῖν αὐτοὺς καὶ συνζητεῖν [καὶ] αὐτὸς Ἰησοῦς ἐγγίσας συνεπορεύετο αὐτοῖς, 24.16. οἱ δὲ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπιγνῶναι αὐτόν. 24.17. εἶπεν δὲ πρὸς αὐτούς Τίνες οἱ λόγοι οὗτοι οὓς ἀντιβάλλετε πρὸς ἀλλήλους περιπατοῦντες; καὶ ἐστάθησαν σκυθρωποί. 24.18. ἀποκριθεὶς δὲ εἷς ὀνόματι Κλεόπας εἶπεν πρὸς αὐτόν Σὺ μόνος παροικεῖς Ἰερουσαλὴμ καὶ οὐκ ἔγνως τὰ γενόμενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις; 24.19. καὶ εἶπεν αὐτοῖς Ποῖα; οἱ δὲ εἶπαν αὐτῷ Τὰ περὶ Ἰησοῦ τοῦ Ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ θεοῦ καὶ παντὸς τοῦ λαοῦ, 24.20. ὅπως τε παρέδωκαν αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ἄρχοντες ἡμῶν εἰς κρίμα θανάτου καὶ ἐσταύρωσαν αὐτόν. 24.21. ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφʼ οὗ ταῦτα ἐγένετο. 24.22. ἀλλὰ καὶ γυναῖκές τινες ἐξ ἡμῶν ἐξέστησαν ἡμᾶς, γενόμεναι ὀρθριναὶ ἐπὶ τὸ μνημεῖον 24.23. καὶ μὴ εὑροῦσαι τὸ σῶμα αὐτοῦ ἦλθαν λέγουσαι καὶ ὀπτασίαν ἀγγέλων ἑωρακέναι, οἳ λέγουσιν αὐτὸν ζῇν. 24.24. καὶ ἀπῆλθάν τινες τῶν σὺν ἡμῖν ἐπὶ τὸ μνημεῖον, καὶ εὗρον οὕτως καθὼς αἱ γυναῖκες εἶπον, αὐτὸν δὲ οὐκ εἶδον. 24.25. καὶ αὐτὸς εἶπεν πρὸς αὐτούς Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται· 24.26. οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ; 24.27. καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ. 24.28. Καὶ ἤγγισαν εἰς τὴν κώμην οὗ ἐπορεύοντο, καὶ αὐτὸς προσεποιήσατο πορρώτερον πορεύεσθαι. 24.29. καὶ παρεβιάσαντο αὐτὸν λέγοντες Μεῖνον μεθʼ ἡμῶν, ὅτι πρὸς ἑσπέραν ἐστὶν καὶ κέκλικεν ἤδη ἡ ἡμέρα. καὶ εἰσῆλθεν τοῦ μεῖναι σὺν αὐτοῖς. 24.30. Καὶ ἐγένετο ἐν τῷ κατακλιθῆναι αὐτὸν μετʼ αὐτῶν λαβὼν τὸν ἄρτον εὐλόγησεν καὶ κλάσας ἐπεδίδου αὐτοῖς· 24.31. αὐτῶν δὲ διηνοίχθησαν οἱ ὀφθαλμοὶ καὶ ἐπέγνωσαν αὐτόν· καὶ αὐτὸς ἄφαντος ἐγένετο ἀπʼ αὐτῶν. 24.32. καὶ εἶπαν πρὸς ἀλλήλους Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ὡς ἐλάλει ἡμῖν ἐν τῇ ὁδῷ, ὡς διήνοιγεν ἡμῖν τὰς γραφάς; 24.33. Καὶ ἀναστάντες αὐτῇ τῇ ὥρᾳ ὑπέστρεψαν εἰς Ἰερουσαλήμ, καὶ εὗρον ἠθροισμένους τοὺς ἕνδεκα καὶ τοὺς σὺν αὐτοῖς, 24.34. λέγοντας ὅτι ὄντως ἠγέρθη ὁ κύριος καὶ ὤφθη Σίμωνι. 24.35. καὶ αὐτοὶ ἐξηγοῦντο τὰ ἐν τῇ ὁδῷ καὶ ὡς ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτου.

3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened, 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased." 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian." 7.9. When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel." 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 9.29. As he was praying, the appearance of his face was altered, and his clothing became white and dazzling. 9.30. Behold, two men were talking with him, who were Moses and Elijah, 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.32. Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him. 9.33. It happened, as they were parting from him, that Peter said to Jesus, "Master, it is good for us to be here. Let's make three tents: one for you, and one for Moses, and one for Elijah," not knowing what he said. 9.34. While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. 9.35. A voice came out of the cloud, saying, "This is my beloved Son. Listen to him!" 9.36. When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen. 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion, 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. 10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' 10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?" 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise." 15.11. He said, "A certain man had two sons. 15.12. The younger of them said to his father, 'Father, give me my share of your property.' He divided his livelihood between them. 15.13. Not many days after, the younger son gathered all of this together and took his journey into a far country. There he wasted his property with riotous living. 15.14. When he had spent all of it, there arose a severe famine in that country, and he began to be in need. 15.15. He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. 15.16. He wanted to fill his belly with the husks that the pigs ate, but no one gave him any. 15.17. But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! 15.18. I will get up and go to my father, and will tell him, "Father, I have sinned against heaven, and in your sight. 15.19. I am no more worthy to be called your son. Make me as one of your hired servants."' 15.20. "He arose, and came to his father. But while he was still far off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. 15.21. The son said to him, 'Father, I have sinned against heaven, and in your sight. I am no longer worthy to be called your son.' 15.22. "But the father said to his servants, 'Bring out the best robe, and put it on him. Put a ring on his hand, and shoes on his feet. 15.23. Bring the fattened calf, kill it, and let us eat, and celebrate; 15.24. for this, my son, was dead, and is alive again. He was lost, and is found.' They began to celebrate. 15.25. "Now his elder son was in the field. As he came near to the house, he heard music and dancing. 15.26. He called one of the servants to him, and asked what was going on. 15.27. He said to him, 'Your brother has come, and your father has killed the fattened calf, because he has received him back safe and healthy.' 15.28. But he was angry, and would not go in. Therefore his father came out, and begged him. 15.29. But he answered his father, 'Behold, these many years I have served you, and I never disobeyed a commandment of yours, but you never gave me a goat, that I might celebrate with my friends. 15.30. But when this, your son, came, who has devoured your living with prostitutes, you killed the fattened calf for him.' 15.31. "He said to him, 'Son, you are always with me, and all that is mine is yours. 15.32. But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.'" 16.19. "Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 16.20. A certain beggar, named Lazarus, was laid at his gate, full of sores, 16.21. and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. 16.22. It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. 16.23. In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. 16.24. He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' 16.25. "But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. 16.26. Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.' 16.27. "He said, 'I ask you therefore, father, that you would send him to my father's house; 16.28. for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' 16.29. "But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.30. "He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' 16.31. "He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.'" 17.11. It happened as he was on his way to Jerusalem, that he was passing along the borders of Samaria and Galilee. 17.12. As he entered into a certain village, ten men who were lepers met him, who stood at a distance. 17.13. They lifted up their voices, saying, "Jesus, Master, have mercy on us!" 17.14. When he saw them, he said to them, "Go and show yourselves to the priests." It happened that as they went, they were cleansed. 17.15. One of them, when he saw that he was healed, turned back, glorifying God with a loud voice. 17.16. He fell on his face at Jesus' feet, giving him thanks; and he was a Samaritan. 17.17. Jesus answered, "Weren't the ten cleansed? But where are the nine? 17.18. Were there none found who returned to give glory to God, except this stranger?" 17.19. Then he said to him, "Get up, and go your way. Your faith has healed you." 18.9. He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others. 18.10. "Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. 18.11. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. 18.12. I fast twice a week. I give tithes of all that I get.' 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' 18.14. I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted." 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad?" 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days?" 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him." 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory?" 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?" 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them, 24.34. saying, "The Lord is risen indeed, and has appeared to Simon!" 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread.

40. New Testament, John, 3.3, 4.7-4.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •revelation and guidance Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 217

3.3. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ. 4.7. ἔρχεται γυνὴ ἐκ τῆς Σαμαρίας ἀντλῆσαι ὕδωρ. 4.8. λέγει αὐτῇ ὁ Ἰησοῦς Δός μοι πεῖν· οἱ γὰρ μαθηταὶ αὐτοῦ ἀπεληλύθεισαν εἰς τὴν πόλιν, ἵνα τροφὰς ἀγοράσωσιν. 4.9. λέγει οὖν αὐτῷ ἡ γυνὴ ἡ Σαμαρεῖτις Πῶς σὺ Ἰουδαῖος ὢν παρʼ ἐμοῦ πεῖν αἰτεῖς γυναικὸς Σαμαρείτιδος οὔσης; [οὐ γὰρ συνχρῶνται Ἰουδαῖοι Σαμαρείταις.] 4.10. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι Δός μοι πεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν.

3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God." 4.7. A woman of Samaria came to draw water. Jesus said to her, "Give me a drink." 4.8. For his disciples had gone away into the city to buy food. 4.9. The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.) 4.10. Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water."

41. New Testament, Romans, 7.17-7.20, 14.7-14.8, 14.19, 14.21, 14.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •revelation and guidance, contrasting modes •revelation and guidance, graeco-roman beliefs •revelation and guidance •revelation and guidance, testing Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 203, 228, 237, 337

7.17. Νυνὶ δὲ οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ ἐνοικοῦσα ἐν ἐμοὶ ἁμαρτία. 7.18. οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτʼ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ· 7.19. οὐ γὰρ ὃ θέλω ποιῶ ἀγαθόν, ἀλλὰ ὃ οὐ θέλω κακὸν τοῦτο πράσσω. 7.20. εἰ δὲ ὃ οὐ θέλω τοῦτο ποιῶ, οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία. 14.7. Οὐδεὶς γὰρ ἡμῶν ἑαυτῷ ζῇ, καὶ οὐδεὶς ἑαυτῷ ἀποθνήσκει· 14.8. ἐάν τε γὰρ ζῶμεν, τῷ κυρίῳ ζῶμεν, ἐάν τε ἀποθνήσκωμεν, τῷ κυρίῳ ἀποθνήσκομεν. ἐάν τε οὖν ζῶμεν ἐάν τε ἀποθνήσκωμεν, τοῦ κυρίου ἐσμέν. 14.19. ἄρα οὖν τὰ τῆς εἰρήνης διώκωμεν καὶ τὰ τῆς οἰκοδομῆς τῆς εἰς ἀλλήλους· 14.21. καλὸν τὸ μὴ φαγεῖν κρέα μηδὲ πεῖν οἶνον μηδὲ ἐν ᾧ ὁ ἀδελφός σου προσκόπτει·

7.17. So now it is no more I that do it, but sin which dwells in me. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 7.19. For the good which I desire, I don't do; but the evil which I don't desire, that I practice. 7.20. But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. 14.7. For none of us lives to himself, and none dies to himself. 14.8. For if we live, we live to the Lord. Or if we die, we die to the Lord. If therefore we live or die, we are the Lord's. 14.19. So then, let us follow after things which make for peace, and things by which we may build one another up. 14.21. It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak.

42. New Testament, Philippians, 5.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •revelation and guidance, testing Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 203

43. New Testament, Mark, 2.16-2.17, 4.11-4.12, 4.31-4.33, 10.15, 10.25, 10.31, 12.41-12.44 (1st cent. CE - 1st cent. CE) Tagged with subjects: •revelation and guidance, enigmatic •revelation and guidance, graeco-roman beliefs Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 238, 325

2.16. καὶ οἱ γραμματεῖς τῶν Φαρισαίων ἰδόντες ὅτι ἐσθίει μετὰ τῶν ἁμαρτωλῶν καὶ τελωνῶν ἔλεγον τοῖς μαθηταῖς αὐτοῦ Ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει; 2.17. καὶ ἀκούσας ὁ Ἰησοῦς λέγει αὐτοῖς [ὅτι] Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλʼ οἱ κακῶς ἔχοντες· οὐκ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς. 4.11. καὶ ἔλεγεν αὐτοῖς Ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται, 4.12. ἵνα βλέποντες βλέπωσι καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσι καὶ μὴ συνίωσιν, μή ποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς. 4.31. ὡς κόκκῳ σινάπεως, ὃς ὅταν σπαρῇ ἐπὶ τῆς γῆς, μικρότερον ὂν πάντων τῶν σπερμάτων τῶν ἐπὶ τῆς γῆς — 4.32. καὶ ὅταν σπαρῇ, ἀναβαίνει καὶ γίνεται μεῖζον πάντων τῶν λαχάνων καὶ ποιεῖ κλάδους μεγάλους, ὥστε δύνασθαι ὑπὸ τὴν σκιὰν αὐτοῦ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνοῖν. 4.33. Καὶ τοιαύταις παραβολαῖς πολλαῖς ἐλάλει αὐτοῖς τὸν λόγον, καθὼς ἠδύναντο ἀκούειν· 10.15. ἀμὴν λέγω ὑμῖν, ὃς ἂν μὴ δέξηται τὴν βασιλείαν τοῦ θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν. 10.25. εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυμαλιᾶς ῥαφίδος διελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν. 10.31. πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι καὶ [οἱ] ἔσχατοι πρῶτοι. 12.41. Καὶ καθίσας κατέναντι τοῦ γαζοφυλακίου ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον· καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά· 12.42. καὶ ἐλθοῦσα μία χήρα πτωχὴ ἔβαλεν λεπτὰ δύο, ὅ ἐστιν κοδράντης. 12.43. καὶ προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔβαλεν τῶν βαλλόντων εἰς τὸ γαζοφυλάκιον· 12.44. πάντες γὰρ ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον, αὕτη δὲ ἐκ τῆς ὑστερήσεως αὐτῆς πάντα ὅσα εἶχεν ἔβαλεν, ὅλον τὸν βίον αὐτῆς.

2.16. The scribes and the Pharisees, when they saw that he was eating with the sinners and tax collectors, said to his disciples, "Why is it that he eats and drinks with tax collectors and sinners?" 2.17. When Jesus heard it, he said to them, "Those who are healthy have no need for a physician, but those who are sick. I came not to call the righteous, but sinners to repentance." 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables, 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.'" 4.31. It's like a grain of mustard seed, which, when it is sown in the earth, though it is less than all the seeds that are on the earth, 4.32. yet when it is sown, grows up, and becomes greater than all the herbs, and puts out great branches, so that the birds of the sky can lodge under its shadow." 4.33. With many such parables he spoke the word to them, as they were able to hear it. 10.15. Most assuredly I tell you, whoever will not receive the Kingdom of God like a little child, he will in no way enter into it." 10.25. It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God." 10.31. But many who are first will be last; and the last first." 12.41. Jesus sat down opposite the treasury, and saw how the multitude cast money into the treasury. Many who were rich cast in much. 12.42. A poor widow came, and she cast in two small brass coins, which make a quadrans. 12.43. He called his disciples to himself, and said to them, "Most assuredly I tell you, this poor widow gave more than all those who are giving into the treasury, 12.44. for they all gave out of their abundance, but she, out of her poverty, gave all that she had to live on."

44. New Testament, Galatians, 2.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •revelation and guidance, unusual Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 12

2.9. καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν μοι, Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάνης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν·

2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision.

45. New Testament, Acts, 10.1-11.18, 9.15, 9.14, 9.13, 9.12, 9.11, 9.10, 10, 9.16, 1.6, 1.7, 1.8, 11.28, 21.10, 7.56, 7.55, 16.10, 16.8, 16.6, 10.45, 16.7, 16.9, 15, 15.7, 15.15, 15.16, 15.17, 21, 21.24, 26.17, 26.18, 5.36, 5.37, 5.38, 5.39, 16.21, 9.6, 9.4b, 10.15, 9.3, 9.2, 9.1, 8.3, 8.1, 7.58, 11.17, 11.3, 26.14, 10.28, 10.12, 10.14, 8.34, 8.35, 8.36, 8.37, 8.38, 8.39, 8.40, 10.16, 10.10, 10.11, 10.13, 10.9, 2.17, 2.20, 2.19, 2.18, 2.21, 8.33, 8.32, 8.31, 8.30, 8.29, 8.28, 8.27, 8.26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 275, 277

46. Josephus Flavius, Jewish War, 1.78-1.80 (1st cent. CE - 1st cent. CE) Tagged with subjects: •revelation and guidance Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 228

1.78. Θαυμάσαι δ' ἄν τις ἐν τούτῳ καὶ ̓Ιούδαν, ̓Εσσαῖος ἦν γένος οὐκ ἔστιν ὅτε πταίσας ἢ ψευσθεὶς ἐν τοῖς προαπαγγέλμασιν, ὃς ἐπειδὴ καὶ τότε τὸν ̓Αντίγονον ἐθεάσατο παριόντα διὰ τοῦ ἱεροῦ, πρὸς τοὺς γνωρίμους ἀνέκραγεν, ἦσαν δ' οὐκ ὀλίγοι παρεδρεύοντες αὐτῷ τῶν μανθανόντων, 1.79. “παπαί, νῦν ἐμοὶ καλόν, ἔφη, τὸ θανεῖν, ὅτε μου προτέθνηκεν ἡ ἀλήθεια καί τι τῶν ὑπ' ἐμοῦ προρρηθέντων διέψευσται: ζῇ γὰρ ̓Αντίγονος οὑτοσὶ σήμερον ὀφείλων ἀνῃρῆσθαι. χωρίον δὲ αὐτῷ πρὸς σφαγὴν Στράτωνος πύργος εἵμαρτο: καὶ τοῦτο μὲν ἀπὸ ἑξακοσίων ἐντεῦθεν σταδίων ἐστίν, ὧραι δὲ τῆς ἡμέρας ἤδη τέσσαρες:

1.78. 5. And truly anyone would be surprised at Judas upon this occasion. He was of the sect of the Essenes, and had never failed or deceived men in his predictions before. Now, this man saw Antigonus as he was passing along by the temple, and cried out to his acquaintance (they were not a few who attended upon him as his scholars), 1.79. “O strange!” said he, “it is good for me to die now, since truth is dead before me, and somewhat that I have foretold hath proved false; for this Antigonus is this day alive, who ought to have died this day; and the place where he ought to be slain, according to that fatal decree, was Strato’s Tower, which is at the distance of six hundred furlongs from this place; and yet four hours of this day are over already; which point of time renders the prediction impossible to be fulfilled.” 1.80. And when the old man had said this, he was dejected in his mind, and so continued. But, in a little time, news came that Antigonus was slain in a subterraneous place, which was itself also called Strato’s Tower, by the same name with that Caesarea which lay by the seaside; and this ambiguity it was which caused the prophet’s disorder.

47. Josephus Flavius, Jewish Antiquities, 15.374, 15.373, 15.372, 13.312, 13.311, 13.313, 15.375, 15.376, 15.377, 15.378, 15.379, 11.338, 1.34, praef. 24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 228

15.374. ὁ δ' ἀγνοεῖν ἢ κατειρωνεύεσθαι νομίζων αὐτὸν ἀνεμίμνησκεν ἰδιώτης ὤν. Μανάημος δὲ μειδιάσας ἠρέμα καὶ τύπτων τῇ χειρὶ κατὰ τῶν γλουτῶν “ἀλλά τοι καὶ βασιλεύσεις, ἔφη, καὶ τὴν ἀρχὴν εὐδαιμόνως ἀπάξεις: ἠξίωσαι γὰρ ἐκ θεοῦ. καὶ μέμνησο τῶν Μαναήμου πληγῶν, ὥστε σοι καὶ τοῦτο σύμβολον εἶναι τῶν κατὰ τὴν τύχην μεταπτώσεων.

15.374. but he, thinking that either he did not know him, or that he was in jest, put him in mind that he was but a private man; but Manahem smiled to himself, and clapped him on his backside with his hand, and said, “However that be, thou wilt be king, and wilt begin thy reign happily, for God finds thee worthy of it. And do thou remember the blows that Manahem hath given thee, as being a signal of the change of thy fortune.

48. Plutarch, Lucullus, 23.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •revelation and guidance, graeco-roman beliefs Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 257

23.3. αἰσθόμενος δʼ ὁ Λούκουλλος καὶ παρελθὼν εἰς τὴν πόλιν ὀκτακισχιλίους αὐτῶν τοὺς ἐγκαταλειφθέντας ἀπέκτεινε, τοῖς δʼ ἄλλοις ἀπέδωκε τὰ οἰκεῖα καὶ τῆς πόλεως ἐπεμελήθη μάλιστα διὰ τὴν τοιαύτην ὄψιν. ἐδόκει τινὰ κατὰ τοὺς ὕπνους εἰπεῖν παραστάντα πρόελθε, Λούκουλλε, μικρόν ἥκει γὰρ Αὐτόλυκος ἐντυχεῖν σοι βουλόμενος.

23.3. But Lucullus saw what was going on, made his way into the city, and slew eight thousand of the Cilicians who were still there. Then he restored to the citizens their private property, and ministered to the needs of the city, more especially on account of the following vision. He thought in his sleep that a form stood by his side and said: "Go forward a little, Lucullus; for Autolycus is come, and wishes to meet you."

49. Apuleius, The Golden Ass, 11.26.18-11.26.21, 11.27.4-11.27.6, 11.27.31-11.27.37 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •revelation and guidance, sequence Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 314

50. Heliodorus, Ethiopian Story, 1.18, 1.18.8-1.18.12, 3.11-3.12 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •revelation and guidance, testing •revelation and guidance Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 175, 203

1.18. As soon as the day appeared he commanded the chief of those who were under his jurisdiction to come unto him, and charged them to bring forth their prey, which by a graver name he termed their spoils; and calling for Cnemon told him also to bring those with him who were committed to his custody. As they were being brought, 'Oh,' said they, 'what shall become of us.' And therewith they desired Cnemon, if by any means he might, that he would help them. He promised so to do, and bade them be of good cheer, affirming that their captain was not altogether barbarously disposed but had in him some gentleness and courtesy, as one that was come of a noble stock but by necessity compelled to follow such a trade. After they were brought thither and the rest of the company assembled, Thyamis, being set in a higher place than the others in the island which he appointed the place of their meeting, commanded Cnemon — for he by this time understood the Egyptian tongue perfectly but Thyamis was not very skilled in the Greek — to interpret what he said to the prisoners, and thus began: 'My mates, of what mind I have been ever toward you, you know very well. Although I was the son of the priest of Memphis, as you can bear me witness, I was frustrated of the priestly honour, since my younger brother by craft beguiled me of the same. I fled to you, the better to revenge my wrong and recover my ancient estate, and by all your voices made your captain have hitherto lived with you and not given any special honour to myself. If money was to be divided, I ever loved equality; if prisoners sold, I always brought the sum forth to you, accounting it the office of him who will rule well to do most himself but to take equal share with the others of that which is gotten. Such captives as were strong I enrolled among your company; the feeble sort I sold to make money of. I never did wrong to women; such as were of good parentage I suffered to depart, either redeemed with money or else for sheer pity of their ill hap; such as were of inferior condition, whom not only the law of arms made prisoners but also their continual use had taught to serve, I distributed among you severally to do you service. Today, of all the spoils I crave one thing only of you, this stranger maid, whom although I might give unto myself, yet I thought I should do better to take her with all your consents. For it would be foolish for me to force our prisoner and seem to be acting contrary to my comrades' pleasure. Wherefore I crave this good turn at your hands, not for naught, but rewarding you again in such sorts that of all the other booty I will have no part at all. For seeing that the prophetical sort of men despiseth the common sort of woman, I have decreed to make her my companion, not for pleasure so much as to have issue by her; and therefore I am content to rehearse to you the causes that move me thus to do. First, she seemeth to be of good parentage; which a man may easily guess both by the riches found about her, and for that she is nothing broken with these adversities, but even now is of a haughty stomach against fortune. Secondly, I infer she is of an excellent nature and good disposition; for if she doth surpass all others in beauty and by the modesty of her look doth move all those who gaze upon her to a certain kind of gravity, shall she not deservedly leave behind her a due estimation of herself? Lastly, and this is of more account than all I have said, she seemeth to be priestess to some god. For even in her adversity she accounteth it an intolerable and heinous offence to leave off her sacred stole and laurel garland. Can there be therefore, O you that be present, any marriage more meet than that a man being a prophet should marry one consecrated to some god?' 3.11. 'You have initiated me well, sir, into these mysteries,' said Cnemon; 'but when you often call Homer an Egyptian — a thing which no one has ever heard of — though I may not disbelieve you, yet I marvel, and beg you now to discuss this question also.' 3.12. 'It is nothing near to our purpose,' said the other, 'to talk of such things, but yet I will briefly tell you. Homer by divers reports may be ascribed to divers countries, and indeed to the wise man no country comes amiss. But to tell the truth, he was our countryman, an Egyptian born in Thebes of the hundred gates, and his father was putatively a prophet but in reality the god Hermes, in whose temple the father served. For when his mother was doing certain sacrifices after the manner of the country she fell asleep in the temple and the god lay with her and engendered Homer. Who indeed had about him token of unlawful generation, for on both his thighs from birth there grew a great deal of hair. Wherefrom, as he travelled in Greece and other countries reciting his poems, he got his name. He himself would neither tell his name, nor his country, nor kindred; therefore those who knew the quality of his body gave him a name therefrom.' 'To what end, father,' quoth Cnemon, 'would he not tell his country?' 'Either,' said he, 'he was ashamed of his banishment — for he was driven out of his country by his father when the time came for him to become a priest, being known then to be a bastard by reason of the mark on his body — or else he concealed his country from policy, in order that he might lawfully say he was born everywhere.' 'Your words seem to me very true and wise,' said Cnemon; 'for when I consider Homer's verse it is truly of Egyptian fashion, stuffed with all pleasure and delectation; while as for his natural excellence, he would not so far surpass all other men had he not some tincture of the divine in him. But when you perceived in true Homeric fashion that your visitors were gods, tell me, Calasiris, what happened next.' 'Just such things as had been before, Cnemon; I slept little, devised much, and fell into such cogitations as liketh the night well. I rejoiced to think that I had found something I had not expected, and looked forward gladly to returning to my own country. Yet was I sorrowful that Charicles should lose his daughter. I thought how I should carry the young folks away with me, and what means were to be devised for our departure. I was troubled too as touching this same, how we might do it privily and to what place we should go, and whether by sea or land. Indeed a thousand restless thoughts arose in my head and I slept no more that night.

51. Palestinian Talmud, Maaser Sheni, 55b, 55c, 57b, 57a (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 181

52. Aelius Aristides, Orations, 45.4-45.8, 47.10, 47.17, 47.26, 47.41, 47.71.4-47.71.5, 49.5.6-49.5.7, 49.12, 49.20, 50.6.5-50.6.6, 50.54, 50.57, 50.60, 50.62, 50.97, 52.2-52.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •revelation and guidance, graeco-roman beliefs •revelation and guidance, unexpected Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 210, 237

53. Babylonian Talmud, Berachot, 55b, 55a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 181, 211

55a. כל המאריך בתפלתו ומעיין בה סוף בא לידי כאב לב שנאמר (משלי יג, יב) תוחלת ממושכה מחלה לב וא"ר יצחק שלשה דברים מזכירים עונותיו של אדם ואלו הן קיר נטוי ועיון תפלה ומוסר דין על חבירו לשמים,הא לא קשיא הא דמעיין בה הא דלא מעיין בה והיכי עביד דמפיש ברחמי,והמאריך על שלחנו דלמא אתי עניא ויהיב ליה דכתיב (יחזקאל מא, כב) המזבח עץ שלש אמות גבוה וכתיב (יחזקאל מא, כב) וידבר אלי זה השלחן אשר לפני ה' פתח במזבח וסיים בשלחן ר' יוחנן ור' אלעזר דאמרי תרוייהו כל זמן שבהמ"ק קיים מזבח מכפר על ישראל ועכשיו שלחנו של אדם מכפר עליו,והמאריך בבית הכסא מעליותא הוא והתניא עשרה דברים מביאין את האדם לידי תחתוניות האוכל עלי קנים ועלי גפנים ולולבי גפנים ומוריגי בהמה ושדרו של דג ודג מליח שאינו מבושל כל צרכו והשותה שמרי יין והמקנח בסיד ובחרסית והמקנח בצרור שקנח בו חבירו וי"א אף התולה עצמו בבית הכסא יותר מדאי,לא קשיא הא דמאריך ותלי הא דמאריך ולא תלי,כי הא דאמרה ליה ההיא מטרוניתא לר' יהודה בר' אלעאי פניך דומים למגדלי חזירים ולמלוי ברבית אמר לה הימנותא לדידי תרוייהו אסירן אלא עשרים וארבעה בית הכסא איכא מאושפיזאי לבי מדרשא דכי אזילנא בדיקנא נפשאי בכולהו.,ואמר רב יהודה שלשה דברים מקצרים ימיו ושנותיו של אדם מי שנותנין לו ס"ת לקרות ואינו קורא כוס של ברכה לברך ואינו מברך והמנהיג עצמו ברבנות,ס"ת לקרות ואינו קורא דכתיב (דברים ל, כ) כי הוא חייך ואורך ימיך כוס של ברכה לברך ואינו מברך דכתיב (בראשית יב, ג) ואברכה מברכיך והמנהיג עצמו ברבנות דא"ר חמא בר חנינא מפני מה מת יוסף קודם לאחיו מפני שהנהיג עצמו ברבנות:,ואמר רב יהודה אמר רב שלשה צריכים רחמים מלך טוב שנה טובה וחלום טוב מלך טוב דכתיב (משלי כא, א) פלגי מים לב מלך ביד ה' שנה טובה דכתיב (דברים יא, יב) תמיד עיני ה' אלהיך בה מראשית השנה ועד אחרית שנה חלום טוב דכתיב (ישעיהו לח, טז) ותחלימני (ותחייני):,אמר רבי יוחנן שלשה דברים מכריז עליהם הקב"ה בעצמו ואלו הן רעב ושובע ופרנס טוב רעב דכתיב (מלכים ב ח, א) כי קרא ה' לרעב וגו' שובע דכתיב (יחזקאל לו, כט) וקראתי אל הדגן והרביתי אותו פרנס טוב דכתיב (שמות לא, ב) (ויאמר) ה' אל משה לאמר ראה קראתי בשם בצלאל וגו',אמר רבי יצחק אין מעמידין פרנס על הצבור אלא אם כן נמלכים בצבור שנא' (שמות לה, ל) ראו קרא ה' בשם בצלאל אמר לו הקדוש ברוך הוא למשה משה הגון עליך בצלאל אמר לו רבונו של עולם אם לפניך הגון לפני לא כל שכן אמר לו אף על פי כן לך אמור להם הלך ואמר להם לישראל הגון עליכם בצלאל אמרו לו אם לפני הקדוש ברוך הוא ולפניך הוא הגון לפנינו לא כל שכן,א"ר שמואל בר נחמני א"ר יונתן בצלאל על שם חכמתו נקרא בשעה שאמר לו הקדוש ברוך הוא למשה לך אמור לו לבצלאל עשה לי משכן ארון וכלים הלך משה והפך ואמר לו עשה ארון וכלים ומשכן אמר לו משה רבינו מנהגו של עולם אדם בונה בית ואחר כך מכניס לתוכו כלים ואתה אומר עשה לי ארון וכלים ומשכן כלים שאני עושה להיכן אכניסם שמא כך אמר לך הקב"ה עשה משכן ארון וכלים אמר לו שמא בצל אל היית וידעת,אמר רב יהודה אמר רב יודע היה בצלאל לצרף אותיות שנבראו בהן שמים וארץ כתיב הכא (שמות לה, לא) וימלא אותו רוח אלהים בחכמה ובתבונה ובדעת וכתיב התם (משלי ג, יט) ה' בחכמה יסד ארץ כונן שמים בתבונה וכתיב (משלי ג, כ) בדעתו תהומות נבקעו,אמר רבי יוחנן אין הקדוש ברוך הוא נותן חכמה אלא למי שיש בו חכמה שנא' (דניאל ב, כא) יהב חכמתא לחכימין ומנדעא לידעי בינה שמע רב תחליפא בר מערבא ואמרה קמיה דרבי אבהו אמר ליה אתון מהתם מתניתו לה אנן מהכא מתנינן לה דכתיב (שמות לא, ו) ובלב כל חכם לב נתתי חכמה:,אמר רב חסדא כל חלום ולא טוות ואמר רב חסדא חלמא דלא מפשר כאגרתא דלא מקריא ואמר רב חסדא לא חלמא טבא מקיים כוליה ולא חלמא בישא מקיים כוליה ואמר רב חסדא חלמא בישא עדיף מחלמא טבא וא"ר חסדא חלמא בישא עציבותיה מסתייה חלמא טבא חדויה מסתייה אמר רב יוסף חלמא טבא אפילו לדידי בדיחותיה מפכחא ליה ואמר רב חסדא חלמא בישא קשה מנגדא שנאמר (קהלת ג, יד) והאלהים עשה שייראו מלפניו ואמר רבה בר בר חנה א"ר יוחנן זה חלום רע,(ירמיהו כג, כח) הנביא אשר אתו חלום יספר חלום ואשר דברי אתו ידבר דברי אמת מה לתבן את הבר נאם ה' וכי מה ענין בר ותבן אצל חלום אלא אמר ר' יוחנן משום ר' שמעון בן יוחי כשם שאי אפשר לבר בלא תבן כך אי אפשר לחלום בלא דברים בטלים,אמר ר' ברכיה חלום אף על פי שמקצתו מתקיים כולו אינו מתקיים מנא לן מיוסף דכתיב (בראשית לז, ט) והנה השמש והירח וגו'

55a. Anyone who prolongs his prayer and expects it to be answered, will ultimately come to heartache, as it is stated: “Hope deferred makes the heart sick” (Proverbs 13:12). Similarly, Rabbi Yitzḥak said: Three matters evoke a person’s sins, and they are: Endangering oneself by sitting or standing next to an inclined wall that is about to collapse, expecting prayer to be accepted, as that leads to an assessment of his status and merit, and passing a case against another to Heaven, as praying for Heaven to pass judgment on another person causes one’s own deeds to be examined and compared with the deeds of that other person. This proves that prolonging prayer is a fault.,The Gemara resolves the apparent contradiction: This is not difficult. This, where we learned that prolonging prayer is undesirable, refers to a situation when one expects his prayer to be accepted, while this, where Rav Yehuda says that prolonging prayer prolongs one’s life, refers to a situation where one does not expect his prayer to be accepted. How does he prolong his prayer? By increasing his supplication.,As for the virtue of prolonging one’s mealtime at the table, which Rav Yehuda mentioned, the Gemara explains: Perhaps a poor person will come during the meal and the host will be in a position to give him food immediately, without forcing the poor person to wait. The Sages elsewhere praised a person who acts appropriately at a meal, as it is written: “The altar, three cubits high and the length thereof, two cubits, was of wood, and so the corners thereof; the length thereof, and the walls thereof, were also of wood” (Ezekiel 41:22), and it is written in the continuation of that verse: “And he said unto me: This is the table that is before the Lord.” The language of this verse is difficult, as it begins with the altar and concludes with the table. Rather, Rabbi Yoḥa and Rabbi Elazar both say: As long as the Temple stood, the altar atoned for Israel’s transgressions. Now that it is destroyed, a person’s table atones for his transgressions.,With regard to what Rav Yehuda said in praise of one who prolongs his time in the bathroom, the Gemara asks: Is that a virtue? Wasn’t it taught in a baraita: Ten things bring a person to suffer from hemorrhoids: One who eats the leaves of bulrushes, grape leaves, tendrils of grapevines, the palate and tongue of an animal, as well as any other part of the animal which is not smooth and which has protrusions, the spine of a fish, a salty fish that is not fully cooked, and one who drinks wine dregs, and one who wipes himself with lime and clay, the materials from which earthenware is made, and one who wipes himself with a stone with which another person wiped himself. And some say: One who suspends himself too much in the bathroom as well. This proves that prolonging one’s time in the bathroom is harmful.,The Gemara responds: This is not difficult. This baraita, which teaches that doing so is harmful, refers to where one prolongs his time there and suspends himself, while this statement of Rav Yehuda refers to where one prolongs his time there and does not suspend himself.,The Gemara relates the benefits of prolonging one’s time in the bathroom. Like that incident when a matron [matronita] said to Rabbi Yehuda son of Rabbi El’ai: Your face is fat and full, like the faces of pig farmers and usurers who do not work hard and who make a plentiful living. He said to her: Honestly, those two occupations are prohibited to me; rather, why is it that my face is nice? Because there are twenty-four bathrooms between my lodging and the study hall, and when I walk I stop and examine myself in all of them.,And Rav Yehuda said: Three things curtail a person’s days and years: One who is invited and given the Torah scroll to read and he does not read, one who is given a cup of blessing over which to recite a blessing and he does not recite a blessing, and one who conducts himself with an air of superiority.,The Gemara details the biblical sources for these cases: One who is given the Torah scroll to read and he does not read, as it is written of the Torah: “It is your life and the length of your days” (Deuteronomy 30:20). A cup of blessing over which to recite a blessing and he does not recite a blessing, as it is written: “I will bless them that bless you” (Genesis 12:3); one who blesses is blessed and one who does not bless does not merit a blessing. And with regard to one who conducts himself with an air of superiority, as Rabbi Ḥama, son of Rabbi Ḥanina, said: Why did Joseph die before his brothers, as evidenced by the order in the verse: “And Joseph died, and all his brethren, and all that generation” (Exodus 1:6)? Because he conducted himself with an air of superiority, and those who did not serve in a leadership role lived on after he died.,Rav Yehuda said in the name of Rav: Three matters require a plea for mercy to bring them about: A good king, a good year, and a good dream. These three, kings, years, and dreams, are all bestowed by God and one must pray that they should be positive and constructive. The Gemara enumerates the sources for these cases: A good king, as it is written: “The king’s heart is in the hand of the Lord as the watercourses: He turns it whithersoever He will” (Proverbs 21:1). A good year, as it is written: “The eyes of the Lord, thy God, are always upon it, from the beginning of the year even unto the end of the year” (Deuteronomy 11:12). And a good dream, as it is written: “O Lord, by these things men live, and altogether therein is the life of my spirit; wherefore You will recover me [vataḥlimeni], and make me to live” (Isaiah 38:16). Due to their apparent etymological similarity, the word taḥlimeni is interpreted as deriving from the word ḥalom, dream.,Similarly, Rabbi Yoḥa said: Three matters are proclaimed by the Holy One, Blessed be He, Himself: Famine, plenty, and a good leader. The Gemara enumerates the sources for these cases: Famine, as it is written: “For the Lord has called for a famine; and it shall also come upon the land seven years” (II Kings 8:1). Plenty, as it is written: “And I will call for the grain, and will increase it, and lay no famine upon you” (Ezekiel 36:29). And a good leader, as it is written: “And the Lord spoke unto Moses, saying: See, I have called by name Bezalel, son of Uri, son of Hur, of the tribe of Judah” (Exodus 31:1–2).,With regard to Bezalel’s appointment, Rabbi Yitzḥak said: One may only appoint a leader over a community if he consults with the community and they agree to the appointment, as it is stated: “And Moses said unto the children of Israel: See, the Lord has called by name Bezalel, son of Uri, son of Hur, of the tribe of Judah” (Exodus 35:30). The Lord said to Moses: Moses, is Bezalel a suitable appointment in your eyes? Moses said to Him: Master of the universe, if he is a suitable appointment in Your eyes, then all the more so in my eyes. The Holy One, Blessed be He, said to him: Nevertheless, go and tell Israel and ask their opinion. Moses went and said to Israel: Is Bezalel suitable in your eyes? They said to him: If he is suitable in the eyes of the Holy One, Blessed be He, and in your eyes, all the more so he is suitable in our eyes.,Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: Bezalel was called by that name on account of his wisdom. When the Holy One, Blessed be He, said to Moses: Go say to Bezalel, “Make a tabernacle, an ark, and vessels” (see Exodus 31:7–11), Moses went and reversed the order and told Bezalel: “Make an ark, and vessels, and a tabernacle” (see Exodus 25–26). He said to Moses: Moses, our teacher, the standard practice throughout the world is that a person builds a house and only afterward places the vessels in the house, and you say to me: Make an ark, and vessels, and a tabernacle. If I do so in the order you have commanded, the vessels that I make, where shall I put them? Perhaps God told you the following: “Make a tabernacle, ark, and vessels” (see Exodus 36). Moses said to Bezalel: Perhaps you were in God’s shadow [betzel El], and you knew precisely what He said. You intuited God’s commands just as He stated them, as if you were there.,Rav Yehuda said that Rav said: Bezalel knew how to join the letters with which heaven and earth were created. From where do we derive this? It is written here in praise of Bezalel: “And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship” (Exodus 31:3); and it is written there with regard to creation of heaven and earth: “The Lord, by wisdom, founded the earth; by understanding He established the heavens” (Proverbs 3:19), and it is written: “By His knowledge the depths were broken up and the skies drop down the dew” (Proverbs 3:20). We see that wisdom, understanding, and knowledge, the qualities with which the heavens and earth were created, are all found in Bezalel.,On a similar note, Rabbi Yoḥa said: The Holy One, Blessed be He, only grants wisdom to one who already possesses wisdom, as it is stated: “He gives wisdom unto the wise, and knowledge to they who know understanding” (Daniel 2:21). Rav Taḥalifa, from the West, Eretz Yisrael, heard this and repeated it before Rabbi Abbahu. Rabbi Abbahu said to him: You learned proof for this idea from there; we learn it from here: As it is written in praise of the builders of the Tabernacle: “And in the hearts of all who are wise-hearted I have placed wisdom” (Exodus 31:6).,Related to what was stated above, that one should pray for a good dream, the Gemara cites additional maxims concerning dreams and their interpretation. Rav Ḥisda said: One should see any dream, and not a fast. In other words, any dream is preferable to a dream during a fast. And Rav Ḥisda said: A dream not interpreted is like a letter not read. As long as it is not interpreted it cannot be fulfilled; the interpretation of a dream creates its meaning. And Rav Ḥisda said: A good dream is not entirely fulfilled and a bad dream is not entirely fulfilled. And Rav Ḥisda said: A bad dream is preferable to a good dream, as a bad dream causes one to feel remorse and to repent. And Rav Ḥisda said: A bad dream, his sadness is enough for him; a good dream, his joy is enough for him. This means that the sadness or joy engendered by the dream renders the actual fulfillment of the dream superfluous. Similarly, Rav Yosef said: Even for me, the joy of a good dream negates it. Even Rav Yosef, who was blind and ill, derived such pleasure from a good dream that it was never actually realized. And Rav Ḥisda said: A bad dream is worse than lashes, as it is stated: “God has so made it, that men should fear before Him” (Ecclesiastes 3:14), and Rabba bar bar Ḥana said that Rabbi Yoḥa said: That is a bad dream that causes man to fear.,With regard to the verse: “The prophet that has a dream, let him tell a dream; and he that has My word, let him speak My word faithfully. What has the straw to do with the grain? says the Lord” (Jeremiah 23:28), the Gemara asks: What do straw and grain have to do with a dream? Rather, Rabbi Yoḥa said in the name of Rabbi Shimon bar Yoḥai: Just as it is impossible for the grain to grow without straw, so too it is impossible to dream without idle matters. Even a dream that will be fulfilled in the future contains some element of nonsense.,On a similar note, Rabbi Berekhya said: Even though part of a dream is fulfilled, all of it is not fulfilled. From where do we derive this? From the story of Joseph’s dream, as it is written: “And he said: Behold, I have dreamed yet a dream: and, behold, the sun and the moon

54. Macrobius, Commentary On The Dream of Scipio, 1.2.1-1.2.8, 1.2.14, 1.7.4-1.7.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •revelation and guidance, graeco-roman beliefs Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 237, 238

55. Anon., Joseph And Aseneth, 7.1, 8.5-8.7 Tagged with subjects: •revelation and guidance, contrasting modes Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 329

7.1. And Joseph came into Pentephres's house and sat down on a seat; and he washed his feet, and he placed a table in front of him separately, because he would not eat with the Egyptians, for this was an abomination to him. 8.5. It is not right for a man who worships God, who with his mouth blesses the living God, and eats the blessed bread of life, and drinks the blessed cup of immortality, and is anointed with the blessed unction of incorruption, to kiss a strange woman, who with her mouth blesses dead and dumb idols, and eats of their table the bread of anguish, and drinks of their libations the cup of treachery, and is anointed with the unction of destruction. 8.6. A man who worships God will kiss his mother and his sister that is of his own tribe and kin, and the wife that shares his couch, who with their mouths bless the living God. 8.7. So too it is not right for a woman who worships God to kiss a strange man, because this is an abomination in God's eyes."

56. Ezekiel, Works, 68-80, 82-89, 81 Tagged with subjects: •nan Found in books: Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 155

Tiresias: The Ancient Mediterranean Religions Source Database