1. Hebrew Bible, Psalms, 17.3, 23.13-23.15, 84.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 55, 332| 17.3. "בָּחַנְתָּ לִבִּי פָּקַדְתָּ לַּיְלָה צְרַפְתַּנִי בַל־תִּמְצָא זַמֹּתִי בַּל־יַעֲבָר־פִּי׃", 84.12. "כִּי שֶׁמֶשׁ וּמָגֵן יְהוָה אֱלֹהִים חֵן וְכָבוֹד יִתֵּן יְהוָה לֹא יִמְנַע־טוֹב לַהֹלְכִים בְּתָמִים׃", | 17.3. "Thou hast tried my heart, Thou hast visited it in the night; Thou hast tested me, and Thou findest not That I had a thought which should not pass my mouth.", 84.12. "For the LORD God is a sun and a shield; the LORD giveth grace and glory; No good thing will He withhold from them that walk uprightly.", |
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2. Hebrew Bible, Numbers, 35.4-35.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sol (helios), solar worship Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 55| 35.4. "וּמִגְרְשֵׁי הֶעָרִים אֲשֶׁר תִּתְּנוּ לַלְוִיִּם מִקִּיר הָעִיר וָחוּצָה אֶלֶף אַמָּה סָבִיב׃", 35.5. "וּמַדֹּתֶם מִחוּץ לָעִיר אֶת־פְּאַת־קֵדְמָה אַלְפַּיִם בָּאַמָּה וְאֶת־פְּאַת־נֶגֶב אַלְפַּיִם בָּאַמָּה וְאֶת־פְּאַת־יָם אַלְפַּיִם בָּאַמָּה וְאֵת פְּאַת צָפוֹן אַלְפַּיִם בָּאַמָּה וְהָעִיר בַּתָּוֶךְ זֶה יִהְיֶה לָהֶם מִגְרְשֵׁי הֶעָרִים׃", | 35.4. "And the open land about the cities, which ye shall give unto the Levites, shall be from the wall of the city and outward a thousand cubits round about.", 35.5. "And ye shall measure without the city for the east side two thousand cubits, and for the south side two thousand cubits, and for the west side two thousand cubits, and for the north side two thousand cubits, the city being in the midst. This shall be to them the open land about the cities.", |
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3. Hebrew Bible, Leviticus, 19.4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 211| 19.4. "אַל־תִּפְנוּ אֶל־הָאֱלִילִים וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", | 19.4. "Turn ye not unto the idols, nor make to yourselves molten gods: I am the LORD your God.", |
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4. Hebrew Bible, Hosea, 4.13-4.15, 12.6-12.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sol (helios), solar worship Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 326| 4.13. "עַל־רָאשֵׁי הֶהָרִים יְזַבֵּחוּ וְעַל־הַגְּבָעוֹת יְקַטֵּרוּ תַּחַת אַלּוֹן וְלִבְנֶה וְאֵלָה כִּי טוֹב צִלָּהּ עַל־כֵּן תִּזְנֶינָה בְּנוֹתֵיכֶם וְכַלּוֹתֵיכֶם תְּנָאַפְנָה׃", 4.14. "לֹא־אֶפְקוֹד עַל־בְּנוֹתֵיכֶם כִּי תִזְנֶינָה וְעַל־כַּלּוֹתֵיכֶם כִּי תְנָאַפְנָה כִּי־הֵם עִם־הַזֹּנוֹת יְפָרֵדוּ וְעִם־הַקְּדֵשׁוֹת יְזַבֵּחוּ וְעָם לֹא־יָבִין יִלָּבֵט׃", 4.15. "אִם־זֹנֶה אַתָּה יִשְׂרָאֵל אַל־יֶאְשַׁם יְהוּדָה וְאַל־תָּבֹאוּ הַגִּלְגָּל וְאַל־תַּעֲלוּ בֵּית אָוֶן וְאַל־תִּשָּׁבְעוּ חַי־יְהוָה׃", 12.6. "וַיהוָה אֱלֹהֵי הַצְּבָאוֹת יְהוָה זִכְרוֹ׃", 12.7. "וְאַתָּה בֵּאלֹהֶיךָ תָשׁוּב חֶסֶד וּמִשְׁפָּט שְׁמֹר וְקַוֵּה אֶל־אֱלֹהֶיךָ תָּמִיד׃", | 4.13. "They sacrifice upon the tops of the mountains, And offer upon the hills, Under oaks and poplars and terebinths, Because the shadow thereof is good; Therefore your daughters commit harlotry, And your daughters-in-law commit adultery. .", 4.14. "I will not punish your daughters when they commit harlotry, Nor your daughters-in-law when they commit adultery; For they themselves consort with lewd women, And they sacrifice with harlots; And the people that is without understanding is distraught.", 4.15. "Though thou, Israel, play the harlot, Yet let not Judah become guilty; And come not ye unto Gilgal, Neither go ye up to Beth-aven, Nor swear: ‘As the LORD liveth.’", 12.6. "But the LORD, the God of hosts, The LORD is His name.", 12.7. "Therefore turn thou to thy God; Keep mercy and justice, And wait for thy God continually.", |
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5. Hebrew Bible, Genesis, 1.26-1.28, 41.45-41.46, 41.50, 46.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 207; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297| 1.26. "וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃", 1.27. "וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃", 1.28. "וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃", 41.45. "וַיִּקְרָא פַרְעֹה שֵׁם־יוֹסֵף צָפְנַת פַּעְנֵחַ וַיִּתֶּן־לוֹ אֶת־אָסְנַת בַּת־פּוֹטִי פֶרַע כֹּהֵן אֹן לְאִשָּׁה וַיֵּצֵא יוֹסֵף עַל־אֶרֶץ מִצְרָיִם׃", 41.46. "וְיוֹסֵף בֶּן־שְׁלֹשִׁים שָׁנָה בְּעָמְדוֹ לִפְנֵי פַּרְעֹה מֶלֶךְ־מִצְרָיִם וַיֵּצֵא יוֹסֵף מִלִּפְנֵי פַרְעֹה וַיַּעְבֹר בְּכָל־אֶרֶץ מִצְרָיִם׃", | 1.26. "And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’", 1.27. "And God created man in His own image, in the image of God created He him; male and female created He them.", 1.28. "And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’", 41.45. "And Pharaoh called Joseph’s name Zaphenath-paneah; and he gave him to wife Asenath the daughter of Poti-phera priest of On. And Joseph went out over the land of Egypt.—", 41.46. "And Joseph was thirty years old when he stood before Pharaoh king of Egypt.—And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.", 41.50. "And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Poti-phera priest of On bore unto him.", 46.20. "And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath the daughter of Poti-phera priest of On bore unto him.", |
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6. Hebrew Bible, Exodus, 1.11, 3.2, 20.23, 33.17-33.23, 34.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •solar (worship) •solar worship •sol (helios), solar worship Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 319; Goodman (2006), Judaism in the Roman World: Collected Essays, 207, 208, 211; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297| 1.11. "וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה אֶת־פִּתֹם וְאֶת־רַעַמְסֵס׃", 3.2. "וַיֵּרָא מַלְאַךְ יְהֹוָה אֵלָיו בְּלַבַּת־אֵשׁ מִתּוֹךְ הַסְּנֶה וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ וְהַסְּנֶה אֵינֶנּוּ אֻכָּל׃", 3.2. "וְשָׁלַחְתִּי אֶת־יָדִי וְהִכֵּיתִי אֶת־מִצְרַיִם בְּכֹל נִפְלְאֹתַי אֲשֶׁר אֶעֱשֶׂה בְּקִרְבּוֹ וְאַחֲרֵי־כֵן יְשַׁלַּח אֶתְכֶם׃", 20.23. "וְלֹא־תַעֲלֶה בְמַעֲלֹת עַל־מִזְבְּחִי אֲשֶׁר לֹא־תִגָּלֶה עֶרְוָתְךָ עָלָיו׃", 33.17. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה גַּם אֶת־הַדָּבָר הַזֶּה אֲשֶׁר דִּבַּרְתָּ אֶעֱשֶׂה כִּי־מָצָאתָ חֵן בְּעֵינַי וָאֵדָעֲךָ בְּשֵׁם׃", 33.18. "וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃", 33.19. "וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃", 33.21. "וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃", 33.22. "וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃", 33.23. "וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃", 34.13. "כִּי אֶת־מִזְבְּחֹתָם תִּתֹּצוּן וְאֶת־מַצֵּבֹתָם תְּשַׁבֵּרוּן וְאֶת־אֲשֵׁרָיו תִּכְרֹתוּן׃", | 1.11. "Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh store-cities, Pithom and Raamses.", 3.2. "And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed.", 20.23. "Neither shalt thou go up by steps unto Mine altar, that thy nakedness be not uncovered thereon.", 33.17. "And the LORD said unto Moses: ‘I will do this thing also that thou hast spoken, for thou hast found grace in My sight, and I know thee by name.’", 33.18. "And he said: ‘Show me, I pray Thee, Thy glory.’", 33.19. "And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’", 33.20. "And He said: ‘Thou canst not see My face, for man shall not see Me and live.’", 33.21. "And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock.", 33.22. "And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by.", 33.23. "And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’", 34.13. "But ye shall break down their altars, and dash in pieces their pillars, and ye shall cut down their Asherim.", |
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7. Hebrew Bible, Deuteronomy, 4.12-4.24, 16.21, 17.3, 23.11, 27.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 311, 319, 332; Goodman (2006), Judaism in the Roman World: Collected Essays, 207, 210, 211| 4.12. "וַיְדַבֵּר יְהוָה אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים וּתְמוּנָה אֵינְכֶם רֹאִים זוּלָתִי קוֹל׃", 4.13. "וַיַּגֵּד לָכֶם אֶת־בְּרִיתוֹ אֲשֶׁר צִוָּה אֶתְכֶם לַעֲשׂוֹת עֲשֶׂרֶת הַדְּבָרִים וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחוֹת אֲבָנִים׃", 4.14. "וְאֹתִי צִוָּה יְהוָה בָּעֵת הַהִוא לְלַמֵּד אֶתְכֶם חֻקִּים וּמִשְׁפָּטִים לַעֲשֹׂתְכֶם אֹתָם בָּאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ׃", 4.15. "וְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם כִּי לֹא רְאִיתֶם כָּל־תְּמוּנָה בְּיוֹם דִּבֶּר יְהוָה אֲלֵיכֶם בְּחֹרֵב מִתּוֹךְ הָאֵשׁ׃", 4.16. "פֶּן־תַּשְׁחִתוּן וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כָּל־סָמֶל תַּבְנִית זָכָר אוֹ נְקֵבָה׃", 4.17. "תַּבְנִית כָּל־בְּהֵמָה אֲשֶׁר בָּאָרֶץ תַּבְנִית כָּל־צִפּוֹר כָּנָף אֲשֶׁר תָּעוּף בַּשָּׁמָיִם׃", 4.18. "תַּבְנִית כָּל־רֹמֵשׂ בָּאֲדָמָה תַּבְנִית כָּל־דָּגָה אֲשֶׁר־בַּמַּיִם מִתַּחַת לָאָרֶץ׃", 4.19. "וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃", 4.21. "וַיהוָה הִתְאַנֶּף־בִּי עַל־דִּבְרֵיכֶם וַיִּשָּׁבַע לְבִלְתִּי עָבְרִי אֶת־הַיַּרְדֵּן וּלְבִלְתִּי־בֹא אֶל־הָאָרֶץ הַטּוֹבָה אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃", 4.22. "כִּי אָנֹכִי מֵת בָּאָרֶץ הַזֹּאת אֵינֶנִּי עֹבֵר אֶת־הַיַּרְדֵּן וְאַתֶּם עֹבְרִים וִירִשְׁתֶּם אֶת־הָאָרֶץ הַטּוֹבָה הַזֹּאת׃", 4.23. "הִשָּׁמְרוּ לָכֶם פֶּן־תִּשְׁכְּחוּ אֶת־בְּרִית יְהוָה אֱלֹהֵיכֶם אֲשֶׁר כָּרַת עִמָּכֶם וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כֹּל אֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ׃", 4.24. "כִּי יְהוָה אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא׃", 16.21. "לֹא־תִטַּע לְךָ אֲשֵׁרָה כָּל־עֵץ אֵצֶל מִזְבַּח יְהוָה אֱלֹהֶיךָ אֲשֶׁר תַּעֲשֶׂה־לָּךְ׃", 17.3. "וַיֵּלֶךְ וַיַּעֲבֹד אֱלֹהִים אֲחֵרִים וַיִּשְׁתַּחוּ לָהֶם וְלַשֶּׁמֶשׁ אוֹ לַיָּרֵחַ אוֹ לְכָל־צְבָא הַשָּׁמַיִם אֲשֶׁר לֹא־צִוִּיתִי׃", 23.11. "כִּי־יִהְיֶה בְךָ אִישׁ אֲשֶׁר לֹא־יִהְיֶה טָהוֹר מִקְּרֵה־לָיְלָה וְיָצָא אֶל־מִחוּץ לַמַּחֲנֶה לֹא יָבֹא אֶל־תּוֹךְ הַמַּחֲנֶה׃", 27.15. "אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה תּוֹעֲבַת יְהוָה מַעֲשֵׂה יְדֵי חָרָשׁ וְשָׂם בַּסָּתֶר וְעָנוּ כָל־הָעָם וְאָמְרוּ אָמֵן׃", | 4.12. "And the LORD spoke unto you out of the midst of the fire; ye heard the voice of words, but ye saw no form; only a voice.", 4.13. "And He declared unto you His covet, which He commanded you to perform, even the ten words; and He wrote them upon two tables of stone.", 4.14. "And the LORD commanded me at that time to teach you statutes and ordices, that ye might do them in the land whither ye go over to possess it.", 4.15. "Take ye therefore good heed unto yourselves—for ye saw no manner of form on the day that the LORD spoke unto you in Horeb out of the midst of the fire—", 4.16. "lest ye deal corruptly, and make you a graven image, even the form of any figure, the likeness of male or female,", 4.17. "the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the heaven,", 4.18. "the likeness of any thing that creepeth on the ground, the likeness of any fish that is in the water under the earth; .", 4.19. "and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.", 4.20. "But you hath the LORD taken and brought forth out of the iron furnace, out of Egypt, to be unto Him a people of inheritance, as ye are this day.", 4.21. "Now the LORD was angered with me for your sakes, and swore that I should not go over the Jordan, and that I should not go in unto that good land, which the LORD thy God giveth thee for an inheritance;", 4.22. "but I must die in this land, I must not go over the Jordan; but ye are to go over, and possess that good land.", 4.23. "Take heed unto yourselves, lest ye forget the covet of the LORD your God, which He made with you, and make you a graven image, even the likeness of any thing which the LORD thy God hath forbidden thee.", 4.24. "For the LORD thy God is a devouring fire, a jealous God.", 16.21. "Thou shalt not plant thee an Asherah of any kind of tree beside the altar of the LORD thy God, which thou shalt make thee.", 17.3. "and hath gone and served other gods, and worshipped them, or the sun, or the moon, or any of the host of heaven, which I have commanded not;", 23.11. "If there be among you any man, that is not clean by reason of that which chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp.", 27.15. "Cursed be the man that maketh a graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and setteth it up in secret. And all the people shall answer and say: Amen.", |
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8. Hebrew Bible, Judges, 7.15-7.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •sol (helios), solar worship Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 311| 7.15. "וַיְהִי כִשְׁמֹעַ גִּדְעוֹן אֶת־מִסְפַּר הַחֲלוֹם וְאֶת־שִׁבְרוֹ וַיִּשְׁתָּחוּ וַיָּשָׁב אֶל־מַחֲנֵה יִשְׂרָאֵל וַיֹּאמֶר קוּמוּ כִּי־נָתַן יְהוָה בְּיֶדְכֶם אֶת־מַחֲנֵה מִדְיָן׃" 7.16. "וַיַּחַץ אֶת־שְׁלֹשׁ־מֵאוֹת הָאִישׁ שְׁלֹשָׁה רָאשִׁים וַיִּתֵּן שׁוֹפָרוֹת בְּיַד־כֻּלָּם וְכַדִּים רֵקִים וְלַפִּדִים בְּתוֹךְ הַכַּדִּים׃", 7.17. "וַיֹּאמֶר אֲלֵיהֶם מִמֶּנִּי תִרְאוּ וְכֵן תַּעֲשׂוּ וְהִנֵּה אָנֹכִי בָא בִּקְצֵה הַמַּחֲנֶה וְהָיָה כַאֲשֶׁר־אֶעֱשֶׂה כֵּן תַּעֲשׂוּן׃", 7.18. "וְתָקַעְתִּי בַּשּׁוֹפָר אָנֹכִי וְכָל־אֲשֶׁר אִתִּי וּתְקַעְתֶּם בַּשּׁוֹפָרוֹת גַּם־אַתֶּם סְבִיבוֹת כָּל־הַמַּחֲנֶה וַאֲמַרְתֶּם לַיהוָה וּלְגִדְעוֹן׃", 7.19. "וַיָּבֹא גִדְעוֹן וּמֵאָה־אִישׁ אֲשֶׁר־אִתּוֹ בִּקְצֵה הַמַּחֲנֶה רֹאשׁ הָאַשְׁמֹרֶת הַתִּיכוֹנָה אַךְ הָקֵם הֵקִימוּ אֶת־הַשֹּׁמְרִים וַיִּתְקְעוּ בַּשּׁוֹפָרוֹת וְנָפוֹץ הַכַּדִּים אֲשֶׁר בְּיָדָם׃", 7.21. "וַיַּעַמְדוּ אִישׁ תַּחְתָּיו סָבִיב לַמַּחֲנֶה וַיָּרָץ כָּל־הַמַּחֲנֶה וַיָּרִיעוּ ויניסו [וַיָּנוּסוּ׃]", 7.22. "וַיִּתְקְעוּ שְׁלֹשׁ־מֵאוֹת הַשּׁוֹפָרוֹת וַיָּשֶׂם יְהוָה אֵת חֶרֶב אִישׁ בְּרֵעֵהוּ וּבְכָל־הַמַּחֲנֶה וַיָּנָס הַמַּחֲנֶה עַד־בֵּית הַשִּׁטָּה צְרֵרָתָה עַד שְׂפַת־אָבֵל מְחוֹלָה עַל־טַבָּת׃", | 7.15. "And it was, when Gid῾on heard the telling of the dream, and its interpretation, that he bowed himself down to the ground, and returned to the camp of Yisra᾽el and said, Arise; for the Lord has delivered into your hand the host of Midyan." 7.16. "And he divided the three hundred men into three companies, and he put a shofar in every man’s hand, with empty jars, and torches within the jars.", 7.17. "And he said to them, Whatever you see me do, do likewise: and, behold, I am going to the edge of the camp, and it shall be, whatever I do, so shall you do.", 7.18. "When I blow on the shofar, I and all that are with me, then you blow your shofarot also on every side of all the camp, and say, The sword of the Lord, and of Gid῾on.", 7.19. "So Gid῾on, and the hundred men that were with him, came to the edge of the camp at the beginning of the middle watch; and they had newly posted the sentinels: and they blew with the shofarot, and broke the jars that were in their hands.", 7.20. "Then the three companies blew on the shofarot, and broke the jars, and held the torches in their left hands, and the shofarot in their right hands to blow on them: and they cried, The sword of the Lord, and of Gid῾on.", 7.21. "And they stood every man in his place round about the camp: and all the camp ran, and cried, and fled.", 7.22. "And the three hundred blew the horns, and the Lord set every man’s sword against his fellow, throughout all the camp: and the host fled to Bet-hashshitta in Żerera, and to the border of Avel-meĥola, at Tabbat.", |
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9. Hebrew Bible, Jeremiah, 8.2, 19.13, 43.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •solar worship •solar (worship) Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 210; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297| 8.2. "עָבַר קָצִיר כָּלָה קָיִץ וַאֲנַחְנוּ לוֹא נוֹשָׁעְנוּ׃", 8.2. "וּשְׁטָחוּם לַשֶּׁמֶשׁ וְלַיָּרֵחַ וּלְכֹל צְבָא הַשָּׁמַיִם אֲשֶׁר אֲהֵבוּם וַאֲשֶׁר עֲבָדוּם וַאֲשֶׁר הָלְכוּ אַחֲרֵיהֶם וַאֲשֶׁר דְּרָשׁוּם וַאֲשֶׁר הִשְׁתַּחֲווּ לָהֶם לֹא יֵאָסְפוּ וְלֹא יִקָּבֵרוּ לְדֹמֶן עַל־פְּנֵי הָאֲדָמָה יִהְיוּ׃", 19.13. "וְהָיוּ בָּתֵּי יְרוּשָׁלִַם וּבָתֵּי מַלְכֵי יְהוּדָה כִּמְקוֹם הַתֹּפֶת הַטְּמֵאִים לְכֹל הַבָּתִּים אֲשֶׁר קִטְּרוּ עַל־גַּגֹּתֵיהֶם לְכֹל צְבָא הַשָּׁמַיִם וְהַסֵּךְ נְסָכִים לֵאלֹהִים אֲחֵרִים׃", 43.13. "וְשִׁבַּר אֶת־מַצְּבוֹת בֵּית שֶׁמֶשׁ אֲשֶׁר בְּאֶרֶץ מִצְרָיִם וְאֶת־בָּתֵּי אֱלֹהֵי־מִצְרַיִם יִשְׂרֹף בָּאֵשׁ׃", | 8.2. "and they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped; they shall not be gathered, nor be buried, they shall be for dung upon the face of the earth.", 19.13. "and the houses of Jerusalem, and the houses of the kings of Judah, which are defiled, shall be as the place of Topheth, even all the houses upon whose roofs they have offered unto all the host of heaven, and have poured out drink-offerings unto other gods.", 43.13. "He shall also break the pillars of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire.’", |
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10. Hebrew Bible, Isaiah, 19.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •solar (worship) Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297| 19.18. "בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃", | 19.18. "In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction.", |
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11. Hebrew Bible, 1 Kings, 21.3, 23.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 208, 210| 21.3. "וַיֹּאמֶר נָבוֹת אֶל־אַחְאָב חָלִילָה לִּי מֵיהוָה מִתִּתִּי אֶת־נַחֲלַת אֲבֹתַי לָךְ׃", | 21.3. "And Naboth said to Ahab: ‘The LORD forbid it me, that I should give the inheritance of my fathers unto thee.’", |
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12. Hebrew Bible, Ezekiel, 1.26, 8.16-8.18, 30.17 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 332, 333; Goodman (2006), Judaism in the Roman World: Collected Essays, 207, 208; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297| 1.26. "וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃", 8.16. "וַיָּבֵא אֹתִי אֶל־חֲצַר בֵּית־יְהוָה הַפְּנִימִית וְהִנֵּה־פֶתַח הֵיכַל יְהוָה בֵּין הָאוּלָם וּבֵין הַמִּזְבֵּחַ כְּעֶשְׂרִים וַחֲמִשָּׁה אִישׁ אֲחֹרֵיהֶם אֶל־הֵיכַל יְהוָה וּפְנֵיהֶם קֵדְמָה וְהֵמָּה מִשְׁתַּחֲוִיתֶם קֵדְמָה לַשָּׁמֶשׁ׃", 8.17. "וַיֹּאמֶר אֵלַי הֲרָאִיתָ בֶן־אָדָם הֲנָקֵל לְבֵית יְהוּדָה מֵעֲשׂוֹת אֶת־הַתּוֹעֵבוֹת אֲשֶׁר עָשׂוּ־פֹה כִּי־מָלְאוּ אֶת־הָאָרֶץ חָמָס וַיָּשֻׁבוּ לְהַכְעִיסֵנִי וְהִנָּם שֹׁלְחִים אֶת־הַזְּמוֹרָה אֶל־אַפָּם׃", 8.18. "וְגַם־אֲנִי אֶעֱשֶׂה בְחֵמָה לֹא־תָחוֹס עֵינִי וְלֹא אֶחְמֹל וְקָרְאוּ בְאָזְנַי קוֹל גָּדוֹל וְלֹא אֶשְׁמַע אוֹתָם׃", 30.17. "בַּחוּרֵי אָוֶן וּפִי־בֶסֶת בַּחֶרֶב יִפֹּלוּ וְהֵנָּה בַּשְּׁבִי תֵלַכְנָה׃", | 1.26. "And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above.", 8.16. "And He brought me into the inner court of the LORD’S house, and, behold, at the door of the temple of the LORD, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the LORD, and their faces toward the east; and they worshipped the sun toward the east.", 8.17. "Then He said unto me: ‘Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here in that they fill the land with violence, and provoke Me still more, and, lo, they put the branch to their nose?", 8.18. "Therefore will I also deal in fury; Mine eye shall not spare, neither will I have pity; and though they cry in Mine ears with a loud voice, yet will I not hear them.’", 30.17. "The young men of Aven and of Pi-beseth shall fall by the sword; And these cities shall go into captivity.", |
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| 13. Herodotus, Histories, 2.3.1-9.2 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •solar (worship) Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297 |
14. Anon., 1 Enoch, 14.18-14.22 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 209, 210 | 14.18. of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of 14.19. cherubim. And from underneath the throne came streams of flaming fire so that I could not look" 14.21. was whiter than any snow. None of the angels could enter and could behold His face by reason" 14.22. of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand time |
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15. Hebrew Bible, Daniel, 7.9 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 208| 7.9. "חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃", | 7.9. "I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire.", |
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| 16. Dead Sea Scrolls, Pesher On Habakkuk, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •solar (worship) Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 388 |
17. Anon., Testament of Benjamin, 8.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •sol (helios), solar worship Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 56 | 8.3. For as the sun is not defiled by shining on dung and mire, but rather drieth up both and driveth away the evil smell; so also the pure mind, though encompassed by the defilements of earth, rather cleanseth (them) and is not itself defiled. |
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| 18. Diodorus Siculus, Historical Library, 40.3.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 211, 212 |
19. Philo of Alexandria, On The Special Laws, 2.176 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 209 | 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 |
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| 20. Philo of Alexandria, Allegorical Interpretation, 278 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 214 |
21. Josephus Flavius, Jewish War, 1.648-1.655, 2.128-2.129, 2.147-2.149, 5.144-5.145, 7.150, 7.428-7.429 (1st cent. CE - 1st cent. CE) Tagged with subjects: •solar worship •solar (worship) •sol (helios), solar worship Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 55, 56; Goodman (2006), Judaism in the Roman World: Collected Essays, 210, 211; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 388, 419 | 1.648. 2. There also now happened to him, among his other calamities, a certain popular sedition. There were two men of learning in the city [Jerusalem], who were thought the most skillful in the laws of their country, and were on that account held in very great esteem all over the nation; they were, the one Judas, the son of Sepphoris, and the other Matthias, the son of Margalus. 1.649. There was a great concourse of the young men to these men when they expounded the laws, and there got together every day a kind of an army of such as were growing up to be men. Now when these men were informed that the king was wearing away with melancholy, and with a distemper, they dropped words to their acquaintance, how it was now a very proper time to defend the cause of God, and to pull down what had been erected contrary to the laws of their country; 1.650. for it was unlawful there should be any such thing in the temple as images, or faces, or the like representation of any animal whatsoever. Now the king had put up a golden eagle over the great gate of the temple, which these learned men exhorted them to cut down; and told them, that if there should any danger arise, it was a glorious thing to die for the laws of their country; because that the soul was immortal, and that an eternal enjoyment of happiness did await such as died on that account; while the mean-spirited, and those that were not wise enough to show a right love of their souls, preferred death by a disease, before that which is the result of a virtuous behavior. 1.651. 3. At the same time that these men made this speech to their disciples, a rumor was spread abroad that the king was dying, which made the young men set about the work with greater boldness; they therefore let themselves down from the top of the temple with thick cords, and this at midday, and while a great number of people were in the temple, and cut down that golden eagle with axes. 1.652. This was presently told to the king’s captain of the temple, who came running with a great body of soldiers, and caught about forty of the young men, and brought them to the king. 1.653. And when he asked them, first of all, whether they had been so hardy as to cut down the golden eagle, they confessed they had done so; and when he asked them by whose command they had done it, they replied, at the command of the law of their country; and when he further asked them how they could be so joyful when they were to be put to death, they replied, because they should enjoy greater happiness after they were dead. 1.654. 4. At this the king was in such an extravagant passion, that he overcame his disease [for the time], and went out and spake to the people; wherein he made a terrible accusation against those men, as being guilty of sacrilege, and as making greater attempts under pretense of their law, and he thought they deserved to be punished as impious persons. 1.655. Whereupon the people were afraid lest a great number should be found guilty and desired that when he had first punished those that put them upon this work, and then those that were caught in it, he would leave off his anger as to the rest. With this the king complied, though not without difficulty, and ordered those that had let themselves down, together with their Rabbins, to be burnt alive, but delivered the rest that were caught to the proper officers to be put to death by them. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, 2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit, 2.149. after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them. 5.144. Now that wall began on the north, at the tower called “Hippicus,” and extended as far as the “Xistus,” a place so called, and then, joining to the council-house, ended at the west cloister of the temple. 5.145. But if we go the other way westward, it began at the same place, and extended through a place called “Bethso,” to the gate of the Essenes; and after that it went southward, having its bending above the fountain Siloam, where it also bends again towards the east at Solomon’s pool, and reaches as far as a certain place which they called “Ophlas,” where it was joined to the eastern cloister of the temple. 7.150. and the last of all the spoils, was carried the Law of the Jews. 7.428. he made the structure of the altar in imitation of that in our own country, and in like manner adorned with gifts, excepting the make of the candlestick, 7.429. for he did not make a candlestick, but had a [single] lamp hammered out of a piece of gold, which illuminated the place with its rays, and which he hung by a chain of gold; |
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22. Josephus Flavius, Against Apion, 2.181, 2.190-2.192 (1st cent. CE - 1st cent. CE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 208, 211 | 2.181. Nor can any one perceive amongst us any difference in the conduct of our lives; but all our works are common to us all. We have one sort of discourse concerning God, which is conformable to our law, and affirms that he sees all things; as also, we have but one way of speaking concerning the conduct of our lives, that all other things ought to have piety for their end; and this any body may hear from our women, and servants themselves. 2.190. What are the things then that we are commanded or forbidden?—They are simply and easily known. The first command is concerning God, and affirms that God contains all things, and is a being every way perfect and happy, self-sufficient, and supplying all other beings; the beginning, the middle, and the end of all things. He is manifest in his works and benefits, and more conspicuous than any other being whatsoever, but as to his form and magnitude, he is most obscure. 2.191. All materials, let them be ever so costly, are unworthy to compose an image for him; and all arts are unartful to express the notion we ought to have of him. We can neither see nor think of any thing like him, nor is it agreeable to piety to form a resemblance of him. 2.192. We see his works, the light, the heaven, the earth, the sun and the moon, the waters, the generations of animals, the productions of fruits. These things hath God made, not with hands, nor with labor, nor as wanting the assistance of any to cooperate with him; but as his will resolved they should be made and be good also, they were made, and became good immediately. All men ought to follow this Being, and to worship him in the exercise of virtue; for this way of worship of God is the most holy of all others. /p |
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| 23. Josephus Flavius, Life, 65 (1st cent. CE - 1st cent. CE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 211 |
| 24. Suetonius, Nero, 31 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sol (helios), solar worship Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 440 |
| 25. Tosefta, Berachot, a b c d\n0 6(7).6 6(7).6 6(7) 6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 213 |
| 26. Juvenal, Satires, 14.96-14.106 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 215 |
| 27. Martial, Spectacula, 2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sol (helios), solar worship Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 440 |
28. Josephus Flavius, Jewish Antiquities, 13.62-13.73, 16.163 (1st cent. CE - 1st cent. CE) Tagged with subjects: •solar (worship) •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 214; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 305, 419 | 13.62. 1. But then the son of Onias the high priest, who was of the same name with his father, and who fled to king Ptolemy, who was called Philometor, lived now at Alexandria, as we have said already. When this Onias saw that Judea was oppressed by the Macedonians and their kings, 13.63. out of a desire to purchase to himself a memorial and eternal fame he resolved to send to king Ptolemy and queen Cleopatra, to ask leave of them that he might build a temple in Egypt like to that at Jerusalem, and might ordain Levites and priests out of their own stock. 13.64. The chief reason why he was desirous so to do, was, that he relied upon the prophet Isaiah, who lived above six hundred years before, and foretold that there certainly was to be a temple built to Almighty God in Egypt by a man that was a Jew. Onias was elevated with this prediction, and wrote the following epistle to Ptolemy and Cleopatra: 13.65. “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation, 13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages; 13.68. for the prophet Isaiah foretold that, ‘there should be an altar in Egypt to the Lord God;’” and many other such things did he prophesy relating to that place. 13.69. 2. And this was what Onias wrote to king Ptolemy. Now any one may observe his piety, and that of his sister and wife Cleopatra, by that epistle which they wrote in answer to it; for they laid the blame and the transgression of the law upon the head of Onias. And this was their reply: 13.70. “King Ptolemy and queen Cleopatra to Onias, send greeting. We have read thy petition, wherein thou desirest leave to be given thee to purge that temple which is fallen down at Leontopolis, in the Nomus of Heliopolis, and which is named from the country Bubastis; on which account we cannot but wonder that it should be pleasing to God to have a temple erected in a place so unclean, and so full of sacred animals. 13.71. But since thou sayest that Isaiah the prophet foretold this long ago, we give thee leave to do it, if it may be done according to your law, and so that we may not appear to have at all offended God herein.” 13.72. 3. So Onias took the place, and built a temple, and an altar to God, like indeed to that in Jerusalem, but smaller and poorer. I do not think it proper for me now to describe its dimensions or its vessels, which have been already described in my seventh book of the Wars of the Jews. 13.73. However, Onias found other Jews like to himself, together with priests and Levites, that there performed divine service. But we have said enough about this temple. 16.163. it seemed good to me and my counselors, according to the sentence and oath of the people of Rome, that the Jews have liberty to make use of their own customs, according to the law of their forefathers, as they made use of them under Hyrcanus the high priest of the Almighty God; and that their sacred money be not touched, but be sent to Jerusalem, and that it be committed to the care of the receivers at Jerusalem; and that they be not obliged to go before any judge on the Sabbath day, nor on the day of the preparation to it, after the ninth hour. |
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29. Cassius Dio, Roman History, 37.17.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 211, 213 | 37.17.2. They are distinguished from the rest of mankind in practically every detail of life, and especially by the fact that they do not honour any of the usual gods, but show extreme reverence for one particular divinity. They never had any statue of him even in Jerusalem itself, but believing him to be unnamable and invisible, they worship him in the most extravagant fashion on earth. |
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30. Justin, Dialogue With Trypho, 114 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 209 | 114. Some rules for discerning what is said about Christ. The circumcision of the Jews is very different from that which Christians receive Justin: For the Holy Spirit sometimes brought about that something, which was the type of the future, should be done clearly; sometimes He uttered words about what was to take place, as if it was then taking place, or had taken place. And unless those who read perceive this art, they will not be able to follow the words of the prophets as they ought. For example's sake, I shall repeat some prophetic passages, that you may understand what I say. When He speaks by Isaiah, 'He was led as a sheep to the slaughter, and like a lamb before the shearer,' Isaiah 53:7 He speaks as if the suffering had already taken place. And when He says again, 'I have stretched out my hands to a disobedient and gainsaying people;' Isaiah 65:2 and when He says, 'Lord, who has believed our report?' Isaiah 53:1— the words are spoken as if announcing events which had already come to pass. For I have shown that Christ is oftentimes called a Stone in parable, and in figurative speech Jacob and Israel. And again, when He says, 'I shall behold the heavens, the works of Your fingers,' unless I understand His method of using words, I shall not understand intelligently, but just as your teachers suppose, fancying that the Father of all, the unbegotten God, has hands and feet, and fingers, and a soul, like a composite being; and they for this reason teach that it was the Father Himself who appeared to Abraham and to Jacob. Blessed therefore are we who have been circumcised the second time with knives of stone. For your first circumcision was and is performed by iron instruments, for you remain hard-hearted; but our circumcision, which is the second, having been instituted after yours, circumcises us from idolatry and from absolutely every kind of wickedness by sharp stones, i.e., by the words [preached] by the apostles of the corner-stone cut out without hands. And our hearts are thus circumcised from evil, so that we are happy to die for the name of the good Rock, which causes living water to burst forth for the hearts of those who by Him have loved the Father of all, and which gives those who are willing to drink of the water of life. But you do not comprehend me when I speak these things; for you have not understood what it has been prophesied that Christ would do, and you do not believe us who draw your attention to what has been written. For Jeremiah thus cries: 'Woe unto you! Because you have forsaken the living fountain, and have dug for yourselves broken cisterns that can hold no water. Shall there be a wilderness where Mount Zion is, because I gave Jerusalem a bill of divorce in your sight?' Jeremiah 2:13 |
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| 31. Anon., Sifre Deuteronomy, 49 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 210 |
| 32. Palestinian Talmud, Yoma, 5.2 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 209 |
33. Origen, Against Celsus, 1.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 213 | 1.15. How much more impartial than Celsus is Numenius the Pythagorean, who has given many proofs of being a very eloquent man, and who has carefully tested many opinions, and collected together from many sources what had the appearance of truth; for, in the first book of his treatise On the Good, speaking of those nations who have adopted the opinion that God is incorporeal, he enumerates the Jews also among those who hold this view; not showing any reluctance to use even the language of their prophets in his treatise, and to give it a metaphorical signification. It is said, moreover, that Hermippus has recorded in his first book, On Lawgivers, that it was from the Jewish people that Pythagoras derived the philosophy which he introduced among the Greeks. And there is extant a work by the historian Hecat us, treating of the Jews, in which so high a character is bestowed upon that nation for its learning, that Herennius Philo, in his treatise on the Jews, has doubts in the first place, whether it is really the composition of the historian; and says, in the second place, that if really his, it is probable that he was carried away by the plausible nature of the Jewish history, and so yielded his assent to their system. |
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34. Porphyry, On Abstinence, 4.13 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •sol (helios), solar worship Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 55 | 4.13. 13.Before, however, he who is admitted touches his common food, he takes a terrible oath, in the first place, that he will piously worship divinity; in the next place, that he will preserve justice towards men, and that he will neither designedly, nor when commanded, injure any one; in the third place; that he will always hate the unjust, but strenuously assist the just; and in the fourth place, that he will act faithfully towards all men, but especially towards the rulers of the land, since no one becomes a ruler without the permission of God; in the fifth place, that if he should be a ruler, he will never employ his power to insolently iniquitous purposes, nor will surpass those that are in subjection to him in his dress, or any other more splendid ornament; in the sixth place, that he will always love the truth, and be hostile to liars; in the seventh place, that he will preserve his hands from theft, and his soul pure from unholy gain 14; and, in the eighth place, that he will conceal nothing from those of his sect, nor divulge any thing to others pertaining to the sect, though some one, in order to compel him, should threaten him with death. In addition to these things, also, they swear, that they will not impart the dogmas of the sect to any one in any other way than that in which they received them; that they will likewise abstain from robbery 15, and preserve the books of their sect with the same care as the names of the angels. Such, therefore, are their oaths. But those among them that act criminally, and are ejected, perish by an evil destiny. For, being bound by their oaths and their customs, they are not capable of receiving food from others; but feeding on herbs, and having their body emaciated by hunger, they perish. Hence the Essenes, commiserating many of these unfortunate men, receive them in their last extremities into their society, thinking that they have suffered sufficiently for their offences in having been punished for them till they were on the brink of the grave. But they give a rake to those who intend to belong to their sect, in order that, when they sit for the purpose of exonerating the belly, they make a trench a foot in depth, and completely cover themselves by their garment, in order that they |125 may not act contumeliously towards the sun by polluting the rays of the God. And so great, indeed, is their simplicity and frugality with respect to diet, that they do not require evacuation till the seventh day after the assumption of food, which day they spend in singing hymns to God, and in resting from labour. But from this exercise they acquire the power of such great endurance, that even when tortured and burnt, and suffering every kind of excruciating pain, they cannot be induced either to blaspheme their legislator, or to eat what they have not been accustomed to. And the truth of this was demonstrated in their war with the Romans. For then they neither flattered their tormentors, nor shed any tears, but smiled in the midst of their torments, and derided those that inflicted them, and cheerfully emitted their souls, as knowing that they should possess them again. For this opinion was firmly established among them, that their bodies were indeed corruptible, and that the matter of which they consisted was not stable, but that their souls were immortal, and would endure for ever, and that, proceeding from the most subtle ether, they were drawn down by a natural flux, and complicated with bodies; but that, when they are no longer detained by the bonds of the flesh, then, as if liberated from a long slavery, they will rejoice, and ascend to the celestial regions. But from this mode of living, and from being thus exercised in truth and piety, there were many among them, as it is reasonable to suppose there would be, who had aforeknowledge of future events, as being conversant from their youth with sacred books, different purifications, and the declarations of the prophets. And such is the order [or sect] of the Essenes among the Jews. SPAN |
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| 35. Eusebius of Caesarea, Preparation For The Gospel, 8.10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 208 |
| 36. Babylonian Talmud, Yoma, 4.7 (3rd cent. CE - 6th cent. CE) Tagged with subjects: •solar (worship) Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 419 |
37. Babylonian Talmud, Makkot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •sol (helios), solar worship Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 55| 16a. משום דהוי לאו שאין בו מעשה וכל לאו שאין בו מעשה אין לוקין עליו ר"ל אומר אינו לוקה משום דהוי התראת ספק וכל התראת ספק לא שמה התראה,ותרוייהו אליבא דרבי יהודה דתניא (שמות יב, י) ולא תותירו ממנו עד בקר והנותר ממנו עד בקר וגו' בא הכתוב ליתן עשה אחר לא תעשה לומר שאין לוקין עליו דברי רבי יהודה ר' יוחנן דייק הכי טעמא דבא הכתוב הא לא בא הכתוב לוקה אלמא התראת ספק שמה התראה,ור"ל דייק הכי טעמא דבא הכתוב הא לא בא הכתוב לוקה אלמא לאו שאין בו מעשה לוקין עליו,ור"ש בן לקיש נמי הא ודאי התראת ספק הוא,סבר לה כאידך תנא דר' יהודה דתניא הכה זה וחזר והכה זה קילל זה וחזר וקילל זה הכה שניהם בבת אחת או קילל שניהם בבת אחת חייב רבי יהודה אומר בבת אחת חייב בזה אחר זה פטור,ורבי יוחנן נמי הא ודאי לאו שאין בו מעשה הוא,סבר לה כי הא דאמר רב אידי בר אבין אמר רב עמרם א"ר יצחק א"ר יוחנן ר' יהודה אומר משום רבי יוסי הגלילי כל לא תעשה שבתורה לאו שיש בו מעשה לוקין עליו לאו שאין בו מעשה אין לוקין עליו חוץ מן הנשבע ומימר והמקלל את חבירו בשם,קשיא דרבי יהודה אדרבי יהודה,אי לר"ש בן לקיש תרי תנאי אליבא דרבי יהודה אי לרבי יוחנן לא קשיא הא דידיה הא דרביה,תנן התם הנוטל אם על הבנים רבי יהודה אומר לוקה ואינו משלח וחכ"א משלח ואינו לוקה זה הכלל כל מצות לא תעשה שיש בה קום עשה אין חייבין עליה א"ר יוחנן אין לנו אלא זאת ועוד אחרת,א"ל ר' אלעזר היכא א"ל לכי תשכח נפק דק ואשכח דתניא אונס שגירש אם ישראל הוא מחזיר ואינו לוקה ואם כהן הוא לוקה ואינו מחזיר,הניחא למאן דתני קיימו ולא קיימו,אלא למאן דתני ביטלו ולא ביטלו בשלמא גבי שילוח הקן משכחת לה אלא אונס ביטלו ולא ביטלו היכי משכחת לה,אי דקטלה קם ליה בדרבה מיניה אמר רב שימי מחוזנאה כגון שקיבל לה קידושין מאחר אמר רב אי שוויתיה שליח איהי קא מבטלא ליה אי לא שוויתיה שליח כל כמיניה ולא כלום היא,אלא אמר רב שימי מנהרדעא כגון שהדירה ברבים הניחא למ"ד נדר שהודר ברבים אין לו הפרה אלא למ"ד יש לו הפרה מאי איכא למימר דמדירה לה על דעת רבים דאמר אמימר הלכתא נדר שהודר ברבים יש לו הפרה על דעת רבים אין לו הפרה,ותו ליכא והא איכא (סימן גז"ל משכ"ן ופא"ה) גזל דרחמנא אמר (ויקרא יט, יג) לא תגזול (ויקרא ה, כג) והשיב את הגזלה משכון דרחמנא אמר (דברים כד, י) לא תבא אל ביתו לעבוט עבוטו השב תשיב לו העבוט כבא השמש,ומשכחת לה בקיימו ולא קיימו וביטלו ולא ביטלו התם כיון דחייב בתשלומין אין לוקה ומשלם,מתקיף לה רבי זירא הא איכא משכונו של גר ומת הגר | 16a. b because it is a prohibition that does not involve an action. /b He violates the oath by failing to perform an action, rather than by performing an action, b and /b the principle is: With regard to b any prohibition that does not involve an action, one is not flogged for its /b violation. b Reish Lakish says: He is not flogged, because /b the forewarning in this case b is an uncertain forewarning. /b One cannot properly forewarn him before he takes the oath, because as long as time remains in the day he can still eat the loaf at a later time and fulfill the oath; b and any uncertain forewarning is not characterized as forewarning. /b ,The Gemara adds: b And both /b Rabbi Yoḥa and Reish Lakish hold b in accordance with /b the opinion b of Rabbi Yehuda, as it is taught /b in a i baraita /i : It is stated with regard to the Paschal offering: b “And you shall let nothing of it remain until the morning, and that which remains of it until the morning /b you shall burn in fire” (Exodus 12:10). b The verse comes to position /b the b positive mitzva /b of burning the leftover flesh b after /b the b prohibition /b against leaving over the flesh, b to say that one is not flogged for its /b violation; this is b the statement of Rabbi Yehuda. Rabbi Yoḥa inferred this /b from the statement of Rabbi Yehuda: b The reason /b he is not flogged is b that the verse comes /b and positions the mitzva after the prohibition; b but /b if b the verse /b had b not come /b and positioned the mitzva after the prohibition, he would have been b flogged. Apparently, uncertain forewarning is characterized as forewarning, /b as he can be forewarned not to leave over the flesh of the offering, even though he would not be flogged were he to burn it., b And Reish Lakish inferred this: The reason /b he is not flogged is b that the verse comes /b and positions the mitzva after the prohibition; b but /b if b the verse /b had b not come /b and positioned the mitzva after the prohibition, he would have been b flogged. Apparently, one is flogged /b even b for /b violating b a prohibition that does not involve an action, /b as he violates the prohibition without performing an action.,The Gemara asks: b And /b according to b Rabbi Shimon ben Lakish too, this is certainly /b a case of b uncertain forewarning; /b why, then, does he not conclude based on Rabbi Yehuda’s statement that uncertain forewarning is characterized as forewarning?,The Gemara answers: b He holds in accordance with /b the opinion of b the other i tanna /i /b in the name b of Rabbi Yehuda, as it is taught /b in a i baraita /i : If a woman was divorced and remarried soon after, and a son was born seven months after her remarriage and nine months after her divorce, it is unclear whether he is the son of the first husband or of the second husband. In that case, if this son b struck this /b husband of his mother, b and then struck that /b husband, or if he b cursed this /b husband b and then cursed that one, /b and likewise if b he struck both of them simultaneously or cursed both of them simultaneously, /b he is b liable /b for striking or cursing his father. b Rabbi Yehuda says: /b If he cursed or struck both of them b simultaneously /b he is b liable, /b but if he cursed or struck them b one after the other, /b even if he was forewarned prior to cursing or striking each one, he is b exempt. /b Apparently, Rabbi Yehuda is of the opinion that one is not flogged after uncertain forewarning; since in this case it is impossible to determine which of them is the father, inevitably the forewarning is uncertain.,The Gemara asks: b And /b according to b Rabbi Yoḥa too, this is certainly /b a case of b a prohibition that does not involve an action. /b Why, then, does he not conclude based on Rabbi Yehuda’s statement that one is flogged for violating a prohibition of that kind?,The Gemara answers: Rabbi Yoḥa b holds in accordance with that which /b was cited in his name, as b Rav Idi bar Avin says /b that b Rav Amram says /b that b Rabbi Yitzḥak says /b that b Rabbi Yoḥa says /b that b Rabbi Yehuda says in the name of Rabbi Yosei HaGelili: /b With regard to b any prohibition in the Torah, /b if it is b a prohibition that involves an action, one is flogged for its /b violation; if it is b a prohibition that does not involve an action, one is not flogged for its /b violation, b except for one who takes /b a false b oath, one who substitutes /b a non-sacred animal for a sacrificial animal, saying: This animal is substituted for that one, b and one who curses another invoking the name /b of God. In those three instances, the perpetrator is flogged even though he performed no action.,The Gemara asks: Although the difficulties that were raised with regard to the opinions of Rabbi Yoḥa and Reish Lakish were answered, the apparent contradiction from one statement b of Rabbi Yehuda to /b another statement b of Rabbi Yehuda /b is b difficult. /b The Gemara cited contradictory statements of Rabbi Yehuda with regard to lashes both in the case of a prohibition that does not involve an action and in the case of uncertain forewarning.,The Gemara answers: b If /b it is according b to Rabbi Shimon ben Lakish, /b the contradiction may be resolved with the explanation that the two sources reflect the opinions of b two i tanna’im /i , /b who disagree b in accordance with /b the opinion b of Rabbi Yehuda. If /b it is according b to Rabbi Yoḥa, /b the contradiction is b not difficult, /b as b this /b i baraita /i reflects b his /b opinion, that one is flogged for violating a prohibition that involves an action, and b that /b i baraita /i reflects the opinion b of his teacher, /b Rabbi Yosei HaGelili, who holds that one is not flogged for violating a prohibition that involves an action.,§ b We learned /b in a mishna b there /b (17a): With regard to b one who takes /b the b mother /b bird b with /b her b fledglings, /b thereby violating the Torah prohibition: “You shall not take the mother with her fledglings; you shall send the mother, and the fledglings you may take for yourself” (Deuteronomy 22:6–7), b Rabbi Yehuda says: /b He is b flogged /b for taking the mother bird, b and /b he b does not send /b the mother, b and the Rabbis say: He sends /b the mother b and is not flogged, /b as b this is the principle: /b With regard to b any prohibition that entails /b a command to b arise /b and b perform /b a mitzva, b one is not liable /b to receive lashes b for its /b violation. b Rabbi Yoḥa says: We have only this /b mitzva b and another /b where one would be flogged if not for the relevant mitzva., b Rabbi Elazar said to /b Rabbi Yoḥa: b Which /b is that other mitzva? Rabbi Yoḥa b said to him: /b You will know b when you discover it /b yourself. Rabbi Elazar b went out, examined /b the matter, b and discovered /b the answer, b as it is taught /b in a i baraita /i : With regard to b a rapist who divorced /b the woman he raped, b if he is a non-priest, he remarries /b her, b and he is not flogged /b for violating the prohibition: “He may not send her away all his days” (Deuteronomy 22:29). b And if he is a priest, /b he is b flogged /b for violating the prohibition, b and he does not remarry /b her.,The Gemara states: b This works out well according to the one who teaches /b that the criterion for determining whether one is flogged for violating a prohibition that entails fulfillment of a positive mitzva is whether b he fulfilled /b the mitzva b or did not fulfill /b the mitzva, and if he does not fulfill the mitzva immediately when he is instructed to do so, he is flogged when he fails to do so., b But according to the one who teaches /b that the criterion for determining whether one is flogged in that case is whether b he nullified /b the mitzva b or did not nullify /b the mitzva, and one is flogged only if he performed an action that renders it impossible to fulfill the mitzva, b granted, with regard to /b the b sending /b away of the mother bird from b the nest, you /b can b find /b a situation where he nullifies the mitzva, e.g., if he killed the mother bird. b But /b in the case of b a rapist, /b if the criterion is whether b he nullified /b the mitzva b or he did not nullify it, how can you find /b a situation where the man is flogged because he nullified any possibility of remarrying her?, b If /b he cannot remarry her because b he killed her, /b he will be executed, not flogged, based on the principle: b He receives the greater /b punishment. b Rav Shimi of Meḥoza said: /b He nullifies the possibility of remarriage in a case b where he received, on her /b behalf, the money for b betrothal from another, /b thereby ensuring that his own remarriage to her is no longer an option. b Rav said: /b That is not a viable solution; b if /b his ex-wife b designated him as an agent /b to receive the money of betrothal on her behalf, it is b she who nullifies /b the possibility of fulfilling the mitzva b for him, /b as a woman is betrothed only with her consent, and he is not liable at all. b If she did not designate him as an agent, is it in his /b power to accept betrothal on behalf of a woman who did not designate him to do so? His action b is nothing, /b and the betrothal does not take effect., b Rather, Rav Shimi of Neharde’a said: /b He nullifies the possibility of remarriage in a case b where he vowed in public /b that it is prohibited for him to derive benefit from b her, /b and it is consequently prohibited for him to marry her. The Gemara asks: b This works out well according to the one who says /b that b a vow that was taken in public has no nullification; /b he is flogged, since by taking that vow he has rendered remarriage impossible. b But according to the one who says /b that even a vow taken in public b has /b the possibility of b nullification, what can be said? /b He can nullify the vow and remarry her. The Gemara answers: The reference is to a case b where he vows on /b the basis of b the consent of the public /b that it is prohibited for him to derive benefit from b her, as Ameimar says /b that b the i halakha /i /b is: b A vow that was taken in public has /b the possibility of b nullification; /b a vow that was taken b on /b the basis of b the consent of the public has no nullification. /b ,The Gemara questions Rabbi Yoḥa’s statement: b And /b are there b no more /b prohibitions that entail fulfillment of a positive mitzva for which one is flogged? b But aren’t there others? /b Before stating its challenges, the Gemara provides b a mnemonic /b for the cases that it will cite: b Robbery, collateral, and i pe’a /i . /b The Gemara elaborates: Isn’t there the case of b robbery, where the Merciful One states: “You shall not rob” /b (Leviticus 19:13), and also states: b “And he shall return the stolen item” /b (Leviticus 5:23)? Isn’t there the case of b collateral, where the Merciful One states: “You shall not come into his house to fetch his pledge” /b (Deuteronomy 24:10), and He then states: b “You shall return to him the pledge when the sun sets” /b (Deuteronomy 24:13)?,The Gemara continues: b And you find /b that one is liable to receive lashes b in /b those cases both if the criterion is whether b he fulfilled /b the mitzva b or did not fulfill /b the mitzva, b and /b if the criterion is whether b he nullified /b the mitzva b or he did not nullify it. /b According to the first criterion, he is flogged if he fails to return the stolen item or the collateral; according to the second criterion, he is flogged if he destroys the stolen item or the collateral. The Gemara answers: b There, /b in both those cases, he is not flogged, b since he is liable to /b remit monetary b payment /b for the stolen item or the collateral, as the principle is: b One is not /b both b flogged and /b liable to b pay /b restitution for one transgression., b Rabbi Zeira objects to this: But isn’t there /b a case where he is not liable to pay, e.g., if he appropriated b the collateral of a convert and the convert died /b with no heirs. In that case, there is no payment, and nevertheless, he is not flogged. |
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38. Augustine, The City of God, 4.31 (4th cent. CE - 5th cent. CE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 211 | 4.31. What says Varro himself, whom we grieve to have found, although not by his own judgment, placing the scenic plays among things divine? When in many passages he is exhorting, like a religious man, to the worship of the gods, does he not in doing so admit that he does not in his own judgment believe those things which he relates that the Roman state has instituted; so that he does not hesitate to affirm that if he were founding a new state, he could enumerate the gods and their names better by the rule of nature? But being born into a nation already ancient, he says that he finds himself bound to accept the traditional names and surnames of the gods, and the histories connected with them, and that his purpose in investigating and publishing these details is to incline the people to worship the gods, and not to despise them. By which words this most acute man sufficiently indicates that he does not publish all things, because they would not only have been contemptible to himself, but would have seemed despicable even to the rabble, unless they had been passed over in silence. I should be thought to conjecture these things, unless he himself, in another passage, had openly said, in speaking of religious rites, that many things are true which it is not only not useful for the common people to know, but that it is expedient that the people should think otherwise, even though falsely, and therefore the Greeks have shut up the religious ceremonies and mysteries in silence, and within walls. In this he no doubt expresses the policy of the so-called wise men by whom states and peoples are ruled. Yet by this crafty device the malign demons are wonderfully delighted, who possess alike the deceivers and the deceived, and from whose tyranny nothing sets free save the grace of God through Jesus Christ our Lord. The same most acute and learned author also says, that those alone seem to him to have perceived what God is, who have believed Him to be the soul of the world, governing it by design and reason. And by this, it appears, that although he did not attain to the truth - for the true God is not a soul, but the maker and author of the soul - yet if he could have been free to go against the prejudices of custom, he could have confessed and counselled others that the one God ought to be worshipped, who governs the world by design and reason; so that on this subject only this point would remain to be debated with him, that he had called Him a soul, and not rather the creator of the soul. He says, also, that the ancient Romans, for more than a hundred and seventy years, worshipped the gods without an image. And if this custom, he says, could have remained till now, the gods would have been more purely worshipped. In favor of this opinion, he cites as a witness among others the Jewish nation; nor does he hesitate to conclude that passage by saying of those who first consecrated images for the people, that they have both taken away religious fear from their fellow citizens, and increased error, wisely thinking that the gods easily fall into contempt when exhibited under the stolidity of images. But as he does not say they have transmitted error, but that they have increased it, he therefore wishes it to be understood that there was error already when there were no images. Wherefore, when he says they alone have perceived what God is who have believed Him to be the governing soul of the world, and thinks that the rites of religion would have been more purely observed without images, who fails to see how near he has come to the truth? For if he had been able to do anything against so inveterate an error, he would certainly have given it as his opinion both that the one God should be worshipped, and that He should be worshipped without an image; and having so nearly discovered the truth, perhaps he might easily have been put in mind of the mutability of the soul, and might thus have perceived that the true God is that immutable nature which made the soul itself. Since these things are so, whatever ridicule such men have poured in their writings against the plurality of the gods, they have done so rather as compelled by the secret will of God to confess them, than as trying to persuade others. If, therefore, any testimonies are adduced by us from these writings, they are adduced for the confutation of those who are unwilling to consider from how great and maligt a power of the demons the singular sacrifice of the shedding of the most holy blood, and the gift of the imparted Spirit, can set us free. |
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| 39. Scriptores Historiae Augustae, Hadrian, 19.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sol (helios), solar worship Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 440 |
| 40. Justinian, Codex Justinianus, 1.8 (5th cent. CE - 6th cent. CE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 216 |
| 41. Lydus Johannes Laurentius, De Mensibus, 4.53 (5th cent. CE - 6th cent. CE) Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 214 |
| 42. Anon., Scholia In Lucanum, 2.593 Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 211 |
| 43. Gregory of Nazianzus, Or., 18.5 Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 215 |
| 44. Augustine, Cons., 1.22.30 Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 212 |
| 46. Anon., The Apocalypse of John, 1.3-1.5, 4.17-4.18, 5.6 Tagged with subjects: •solar (worship) Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 388 |
| 47. Anon., 3 Enoch, None Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 210 |
48. Anon., Letter of Aristeas, 14-15, 17, 16 Tagged with subjects: •nan Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 297 | 16. Dis. This name was very appropriately bestowed upon him by our first ancestors, in order to signify that He through whom all things are endowed with life and come into being, is necessarily the ruler and lord of the Universe. Set all mankind an example of magimity by releasing those who are held in bondage.' |
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| 49. Pausanias, Nat., 34.45 Tagged with subjects: •sol (helios), solar worship Found in books: Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 440 |
50. Strabo, Geography, 16.2.35 Tagged with subjects: •solar worship Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 211, 212 | 16.2.35. An Egyptian priest named Moses, who possessed a portion of the country called the Lower [Egypt] * * * *, being dissatisfied with the established institutions there, left it and came to Judaea with a large body of people who worshipped the Divinity. He declared and taught that the Egyptians and Africans entertained erroneous sentiments, in representing the Divinity under the likeness of wild beasts and cattle of the field; that the Greeks also were in error in making images of their gods after the human form. For God [said he] may be this one thing which encompasses us all, land and sea, which we call heaven, or the universe, or the nature of things. Who then of any understanding would venture to form an image of this Deity, resembling anything with which we are conversant? on the contrary, we ought not to carve any images, but to set apart some sacred ground and a shrine worthy of the Deity, and to worship Him without any similitude. He taught that those who made fortunate dreams were to be permitted to sleep in the temple, where they might dream both for themselves and others; that those who practised temperance and justice, and none else, might expect good, or some gift or sign from the God, from time to time. |
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