Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

validated results only / all results

and or

Filtering options: (leave empty for all results)
By author:     
By work:        
By subject:
By additional keyword:       

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

For a list of book indices included, see here.

18 results for "seven"
1. Aristobulus Cassandreus, Fragments, 5 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •seven (as a holy number) Found in books: Van der Horst (2014) 131
2. Varro, Antiquitates Rerum Divinarum, None (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •seven (as a holy number) Found in books: Van der Horst (2014) 131, 132
3. Dead Sea Scrolls, 4Q403, 0 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •seven (as a holy number) Found in books: Van der Horst (2014) 131
4. Dead Sea Scrolls, Damascus Covenant, 10.17-10.18 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •seven (as a holy number) Found in books: Van der Horst (2014) 132
5. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 10.17-10.18 (2nd cent. BCE - 1st cent. CE)  Tagged with subjects: •seven (as a holy number) Found in books: Van der Horst (2014) 132
6. Philo of Alexandria, On The Creation of The World, 100-128, 89-95, 97-99, 96 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Van der Horst (2014) 131
96. And the proportion of these numbers is a most musical one; for the number six bears to the number one a six-fold ratio, and the six-fold ratio causes the greatest possible difference between existing tones; the distance namely, by which the sharpest tone is separated from the flattest, as we shall show when we pass on from numbers to the discussion of harmony. Again, the ratio of four to two displays the greatest power in harmony, almost equal to that of the diapason, as is most evidently shown in the rules of that art. And the ratio of four to three effects the first harmony, that in the thirds, which is the diatessaron. XXXII.
7. Philo of Alexandria, On Dreams, 1.8-1.16 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •seven (as a holy number) Found in books: Van der Horst (2014) 131
1.8. For the matter will be found to be not a simple one, but rather one of great complications and variety, not easy to be seized upon, but difficult to discover, difficult to master, hostile to delay, and indolence and indifference, full of earnestness and contention, and sweat, and care. For which reason "those who dig in this well say that they cannot find even water in it;" because the ends of science are not only hard to discover, but are even altogether undiscoverable; 1.9. and it is owing to this that one man is more thoroughly skilled in grammar or in geometry than another, because of its being impossible to circumscribe, increase, and extend one within certain limits; for there is always more that is left behind than what comes to be learnt; and what is left watches for and catches the learner, so that even he who fancies that he has comprehended and mastered the very extremities of knowledge would be considered but half perfect by another person who was his judge, and if he were before the tribunal of truth would appear to be only beginning knowledge; 1.10. for life is short, as some one has said, but art is long; of which that man most thoroughly comprehends the magnitude, who sincerely and honestly plunges deeply into it, and who digs it out like a well. And such a man, when he is at the point of death, being now grey-headed and exceedingly old, it is said, wept, not that he feared death as being a coward, but out of a desire for instruction, as feeling that he was now, for the first time, entering upon it when he was finally departing from life. 1.11. For the soul flourishes for the pursuit of knowledge when the prime vigour of the body is withering away from the lapse of time; therefore, before one has arrived at one's prime and vigour by reason of a more accurate comprehension of things, it is not difficult to be tripped up. But this accident is common to all people who are fond of learning, to whom new subjects of contemplation are continually rising up and striving after old ones, the soul itself producing many such subjects when it is not barren and unproductive. And nature, also, unexpectedly and spontaneously displaying a great number to those who are gifted with acute and penetrating intellects. Therefore the well of knowledge is shown to be of this kind, having no boundary and no end. 1.12. We must now explain why it was called the well of the oath. Those matters which are doubted about are decided by an oath, and those which are uncertain are confirmed in the same manner, and so, too, those which want certification receive it; from which facts this inference is drawn, that there is no subject respecting which any one can make an affirmation with greater certainty than he can respecting the fact that the race of wisdom is without limitation and without end. 1.13. It is well, therefore, to enrol one's self under the banners of one who discusses these matters without an oath; but he who is not very much inclined to assent to the assertions of another will at least assent to them when he has made oath to their correctness. But let no one refuse to take an oath of this kind, well knowing that he will have his name inscribed on pillars among those who are faithful to their oaths. III. 1.14. However, enough of this. The next thing must be to consider why it is that as four wells had been dug by the servants of Abraham and Isaac, the fourth and last was called the well of the oath. 1.15. May it not be that sacred historian here desires to represent, in a figurative manner, that as in the universe there are four elements of which this world is composed, and as there are an equal number in ourselves, of which we have been fashioned before we were moulded into our human shape, three of them are capable of being comprehended somehow or other, but the fourth is unintelligible to all who come forward as judges of it. 1.16. Accordingly, we find that the four elements in the world are the earth, and the water, and the air, and the heaven, of which, even if some are difficult to find, they are still not classed in the utterly undiscoverable portion.
8. Philo of Alexandria, On The Special Laws, 2.171-2.192 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •seven (as a holy number) Found in books: Van der Horst (2014) 131
2.171. That the first fruit is a handful for their own land and for all lands, offered in thanksgiving for prosperity and a good season which the nation and the entire race of human beings were hoping to enjoy, has been demonstrated. We should not be unaware that many benefits have come by means of the first fruit: first, memory of God--it is not possible to find a more perfect good than this; then, the most just recompense to the real Cause of the fruitfulness. 2.172. For the things which occur as a result of agricultural skill are few or none at all: to build up furrows, to dig and spade all around a plant, to deepen a trench, to cut off excessive growths, or to perform any similar task. But the things which come from nature are all essential and useful: the most fertile ground, a land well-watered by springs and both spring-fed and seasonal rivers and sprinkled with annual rains, mild temperatures of air moved by breezes which are most conducive for life, countless types of crops and plants. For which of these has a human either discovered or engendered? 2.173. Nature which has engendered these things has not begrudged a man its own goods, but considered him to be the governing part of mortal animals because he has a share in reason and good sense. She therefore chose him on the basis of his merit and summoned him to participate in her own goods. For these things it is right that the host, God, be praised and admired since he sees to it that the truely hospitable earth, all of it, is always full of not only the necessities but even of the things which make for a luxurious life. 2.174. In addition to these things, we should not fail to pay our regard to benefactors. For the person who is thankful to God who needs nothing and is selfsufficient, will also make it a habit to be thankful to humans who are in need of how many countless things. And there are many meanings intended by this offering of the first fruits. In the first place they are a memorial of God; secondly, they are a most just requital to be offered to him who is the real cause of all fertility; 2.175. and the sheaf of the first fruits is barley, calculated for the innocent and blameless use of the inferior animals; for since it is not consistent with holiness to offer first fruits of everything, since most things are made rather for pleasure than for any actually indispensable use, it is also not consistent with holiness to enjoy and partake of any thing which is given for food, without first giving thanks to that being to whom it is becoming and pious to offer them. That portion of the food which was honoured with the second place, namely, barley, was ordered by the law to be offered as first fruits; for the first honours were assigned to wheat, of which it has deferred the offering of the first fruits, as being more honourable, to a more suitable season.THE SEVENTH FESTIVALXXX. 2.176. The solemn assembly on the occasion of the festival of the sheaf having such great privileges, is the prelude to another festival of still greater importance; for from this day the fiftieth day is reckoned, making up the sacred number of seven sevens, with the addition of a unit as a seal to the whole; and this festival, being that of the first fruits of the corn, has derived its name of pentecost from the number of fifty, (penteµkosto 2.177. We must disclose another reason. Its nature is wondrous and highly prized for numerous reasons including the fact that it consists of the most elemental and oldest of the things which are encased in substances, as the mathematicians tell us, the rightangled triangle. For its sides, which exist in lengths of three and four and five, combine to make up the sum twelve, the pattern of the zodiac cycle, the doubling of the most fecund number six which is the beginning of perfection since it is the sum of the same numbers of which it is also the Product.{23}{literally, "being the sum of its own parts to which it is equal." In mathematical notation: 1 + 2 + 3 = 6 = 1 x 2 x 3.} To the second power, it seems, they produce fifty, through the addition of 3 x 3 and 4 x 4 and 5 x 5. The result is that it is necessary to say that to the same degree that fifty is better than twelve, the second power is better than the first power. 2.178. If the image of the lesser is the most beautiful sphere of those which are in heaven, the zodiac, then of what would the better, the number fifty, be a pattern than a completely better nature? This is not the occasion to speak about this. It is sufficient for the present that the difference has been noted so that a principal point is not considered to be subordinate. 2.179. the feast which takes place on the basis of the number fifty has received the name "the feast of the first produce" since during the feast it is customary to offer two leavened loaves made from wheat as the first fruit of grain, the best food. It is named "the feast of the first produce" Either{24}{the "or" is in section 181.} because before the annual crop has proceeded to human use, the first produce of the new grain and the first fruit which has appeared are offered as first fruit. 2.180. For it is just and religiously correct that those who have received the greatest gift from God, the abundance of the most necessary as well as most beneficial and even the sweetest food, should not enjoy it or have any use of it at all before they offer the first fruits to the Supplier. They are giving him nothing since all things and possessions and gifts are his, but through a small symbol demonstrate a thankful and God-loving character to the one who needs no favors but showers continuous and ever-flowing favors. 2.181. Or else because the fruit of wheat is most especially the first and most excellent of all productions. 2.182. And the bread is leavened because the law forbids any one to offer unleavened bread upon the altar; not in order that there should be any contradiction in the injunctions given, but that in a manner the giving and receiving may be of one sort; the receiving being gratitude from those who offer it, and the giving an unhesitating bestowal of the customary blessings on those who offer. [...]{25}{the whole of this passage appears corrupt and unintelligible. Mangey especially points out that what was forbidden was not to offer unleavened bread, but leavened bread upon the altar. See Exodus 28.23:18.} Not indeed to that [...]{26}{part of section 183 was omitted in Yonge's translation because the edition on which Yonge based his translation, Mangey, lacked this material. These lines have been newly translated for this volume.} 2.183. For those for whom it is lawful and permissible will use what has once been consecrated; and it is lawful for those who are consecrated to the priesthood, who have received the right given by the humaneness of the law to share in the things offered on the altar which are not consumed by the unquenchable fire, either as a wage for their services or as a prize for contests in which they compete on behalf of piety or as a sacred allotment in view of the fact that with regard to the land they have not acquired their appropriate part in the same way as the other tribes. 2.184. And it is permitted to the priests; and the leaven is also an emblem of two others things; first of all of that most perfect and entire food, than which one cannot, among all the things of daily use, find any which is better and more advantageous; and the fruit of wheat is the best of all the things that are sown; so that it is fitting, that that should be offered as the most excellent of first fruits, for the most excellent gift. 2.185. The second is a more figurative meaning, implying that every thing which is leavened is apt to inflate and elate; and joy is an irrational elation of the soul. Now man is not by nature disposed to rejoice at anything that exists more than at an abundant and sufficient supply of necessaries; for which it is very proper to give thanks joyfully, making a display of gratitude, for the invisible happiness affecting the mind, which shall be perceptible to the outward senses through the medium of the leavened loaves; 2.186. and these first fruits are loaves, not corn, because when there is corn there is no longer anything wanting for the enjoyment of food, for it is said that the wheat is the last of all the grains which are sown to ripen and to come to harvest. 2.187. And there are thus two most excellent acts of thanksgiving having a reference to two distinct times; to the past, in which we have been saved from experiencing the evils of scarcity and hunger while living in happiness and plenty; and to the future, because we have provided ourselves with supplies and abundant preparations for it.THE EIGHTH FESTIVALXXXI. 2.188. Immediately after comes the festival of the sacred moon; in which it is the custom to play the trumpet in the temple at the same moment that the sacrifices are offered. From which practice this is called the true feast of trumpets, and there are two reasons for it, one peculiar to the nation, and the other common to all mankind. Peculiar to the nation, as being a commemoration of that most marvellous, wonderful, and miraculous event that took place when the holy oracles of the law were given; 2.189. for then the voice of a trumpet sounded from heaven, which it is natural to suppose reached to the very extremities of the universe, so that so wondrous a sound attracted all who were present, making them consider, as it is probable, that such mighty events were signs betokening some great things to be accomplished. 2.190. And what more great or more beneficial thing could come to men than laws affecting the whole race? And what was common to all mankind was this: the trumpet is the instrument of war, sounding both when commanding the charge and the retreat. ... There is also another kind of war, ordained of God, when nature is at variance with itself, its different parts attacking one another. 2.191. And by both these kinds of war the things on earth are injured. They are injured by the enemies, by the cutting down of trees, and by conflagrations; and also by natural injuries, such as droughts, heavy rains, lightning from heaven, snow and cold; the usual harmony of the seasons of the year being transformed into a want of all concord. 2.192. On this account it is that the law has given this festival the name of a warlike instrument, in order to show the proper gratitude to God as the giver of peace, who has abolished all seditions in cities, and in all parts of the universe, and has produced plenty and prosperity, not allowing a single spark that could tend to the destruction of the crops to be kindled into flame.THE NINTH FESTIVALXXXII.
9. Josephus Flavius, Jewish Antiquities, 4.209-4.211 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •seven (as a holy number) Found in books: Van der Horst (2014) 132
4.209. 12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither; 4.210. for it is a good thing that those laws should be engraven in their souls, and preserved in their memories, that so it may not be possible to blot them out; for by this means they will not be guilty of sin, when they cannot plead ignorance of what the laws have enjoined them. The laws also will have a greater authority among them, as foretelling what they will suffer if they break them; and imprinting in their souls by this hearing what they command them to do, 4.211. that so there may always be within their minds that intention of the laws which they have despised and broken, and have thereby been the causes of their own mischief. Let the children also learn the laws, as the first thing they are taught, which will be the best thing they can be taught, and will be the cause of their future felicity.
10. Josephus Flavius, Against Apion, 2.176-2.178 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •seven (as a holy number) Found in books: Van der Horst (2014) 132
2.176. 19. And indeed, the greatest part of mankind are so far from living according to their own laws, that they hardly know them; but when they have sinned they learn from others that they have transgressed the law. 2.177. Those also who are in the highest and principal posts of the government, confess they are not acquainted with those laws, and are obliged to take such persons for their assessors in public administrations as profess to have skill in those laws; 2.178. but for our people, if any body do but ask any one of them about our laws, he will more readily tell them all than he will tell his own name, and this in consequence of our having learned them immediately as soon as ever we became sensible of any thing, and of our having them, as it were engraven on our souls. Our transgressors of them are but few; and it is impossible, when any do offend, to escape punishment. /p
11. Aristobulus Milesius, Fragments, 5 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •seven (as a holy number) Found in books: Van der Horst (2014) 131
12. Censorinus, De Die Natali, 11.6 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •seven (as a holy number) Found in books: Van der Horst (2014) 132
13. Clement of Alexandria, Miscellanies, 5.14.107 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •seven (as a holy number) Found in books: Van der Horst (2014) 132
14. Eusebius of Caesarea, Preparation For The Gospel, 13.13.34 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •seven (as a holy number) Found in books: Van der Horst (2014) 132
15. Papyri, Jigre, 9  Tagged with subjects: •seven (as a holy number) Found in books: Van der Horst (2014) 131
16. Dead Sea Scrolls, '4Q404, 0  Tagged with subjects: •seven (as a holy number) Found in books: Van der Horst (2014) 132
17. Dead Sea Scrolls, '4Q405, 0  Tagged with subjects: •seven (as a holy number) Found in books: Van der Horst (2014) 132
18. Dead Sea Scrolls, '11Q17, 0  Tagged with subjects: •seven (as a holy number) Found in books: Van der Horst (2014) 132