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751 results for "temple"

1. Septuagint, Baruch, 1.1-1.4 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •onias iv, temple of onias (leontopolis) Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 105

2. Septuagint, 2 Esdras, 10.25-10.28, 10.42-10.44, 10.55 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •temple, as ritually inadequate, at qumran •temple, as structurally inadequate (in temple scroll) •onias iv, temple of onias (leontopolis) Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 158; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 362

3. Septuagint, Tobit, 1.5-1.8, 13.16-13.17 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 158; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 89

4. Hebrew Bible, Psalms, a b c d\n0 94.19 94.19 94 19\n1 74.8 74.8 74 8\n2 7.1 7.1 7 1\n3 26.2 26.2 26 2\n4 69.9(10) 69.9(10) 69 9(10)\n5 76.3 76.3 76 3\n6 24.10 24.10 24 10\n7 24.7 24.7 24 7\n8 24.9 24.9 24 9\n9 24.8 24.8 24 8\n10 36.9 36.9 36 9\n11 89.29 89.29 89 29\n12 89.27 89.27 89 27\n13 89.25 89.25 89 25\n14 89 89 89 0\n15 71.11 71.11 71 11\n16 18.7 18.7 18 7\n17 18.8 18.8 18 8\n18 18.9 18.9 18 9\n19 18.10 18.10 18 10\n20 18.11 18.11 18 11\n21 18.12 18.12 18 12\n22 18.13 18.13 18 13\n23 18.14 18.14 18 14\n24 18.15 18.15 18 15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 125

94.19. בְּרֹב שַׂרְעַפַּי בְּקִרְבִּי תַּנְחוּמֶיךָ יְשַׁעַשְׁעוּ נַפְשִׁי׃

94.19. When my cares are many within me, Thy comforts delight my soul.

5. Hebrew Bible, Joel, 2.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, as garden •cosmos, as temple Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 47; McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 88

2.3. לְפָנָיו אָכְלָה אֵשׁ וְאַחֲרָיו תְּלַהֵט לֶהָבָה כְּגַן־עֵדֶן הָאָרֶץ לְפָנָיו וְאַחֲרָיו מִדְבַּר שְׁמָמָה וְגַם־פְּלֵיטָה לֹא־הָיְתָה לּוֹ׃

2.3. A fire devoureth before them, And behind them a flame blazeth; The land is as the garden of Eden before them, And behind them a desolate wilderness; Yea, and nothing escapeth them.

6. Hebrew Bible, Zephaniah, 3.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •onias temple •onias temple, appurtenances / vessels •onias temple, building of / foundation •onias temple, history of •onias temple, legitimacy •onias temple, location •onias temple, worship at Found in books: Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 335, 389

3.5. יְהוָה צַדִּיק בְּקִרְבָּהּ לֹא יַעֲשֶׂה עַוְלָה בַּבֹּקֶר בַּבֹּקֶר מִשְׁפָּטוֹ יִתֵּן לָאוֹר לֹא נֶעְדָּר וְלֹא־יוֹדֵעַ עַוָּל בֹּשֶׁת׃

3.5. The LORD who is righteous is in the midst of her, He will not do unrighteousness; Every morning doth He bring His right to light, It faileth not; But the unrighteous knoweth no shame.

7. Hebrew Bible, Exodus, 1.11, 1.14, 5.7, 5.8, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 12.41, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 19.10, 19.11, 19.12, 19.13, 19.14, 19.15, 25.8, 25.9, 25.10-27.9, 25.40, 28.42, 29.38, 29.39, 29.40, 29.41, 29.42, 29.43, 29.44, 29.45, 30.11, 30.12, 30.13, 30.14, 30.15, 30.16, 31.13, 35, 36, 37, 37.17, 37.18, 37.19, 37.20, 37.21, 37.22, 37.23, 37.24, 38, 38.8, 39, 40.33, 40.34, 40.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 430; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 89

30.16. וְלָקַחְתָּ אֶת־כֶּסֶף הַכִּפֻּרִים מֵאֵת בְּנֵי יִשְׂרָאֵל וְנָתַתָּ אֹתוֹ עַל־עֲבֹדַת אֹהֶל מוֹעֵד וְהָיָה לִבְנֵי יִשְׂרָאֵל לְזִכָּרוֹן לִפְנֵי יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃

30.16. And thou shalt take the atonement money from the children of Israel, and shalt appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the LORD, to make atonement for your souls.’

8. Hebrew Bible, Proverbs, 2.64, 3.7, 26.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •onias, temple of ~ •mikdash me'at, as reduced-use temple Found in books: Ganzel and Holtz, Contextualizing Jewish Temples (2020) 119; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 114

3.7. אַל־תְּהִי חָכָם בְּעֵינֶיךָ יְרָא אֶת־יְהוָה וְסוּר מֵרָע׃ 26.5. עֲנֵה כְסִיל כְּאִוַּלְתּוֹ פֶּן־יִהְיֶה חָכָם בְּעֵינָיו׃

3.7. Be not wise in thine own eyes; Fear the LORD, and depart from evil; 26.5. Answer a fool according to his folly, Lest he be wise in his own eyes.

9. Hebrew Bible, Numbers, a b c d\n0 18.30 18.30 18 30\n1 18.31 18.31 18 31\n2 18.32 18.32 18 32\n3 18.29 18.29 18 29\n4 18.28 18.28 18 28\n.. ... ... ... ...\n60 4.35 4.35 4 35\n61 4.30 4.30 4 30\n62 4.3 4.3 4 3\n63 4.23 4.23 4 23\n64 "14.24" "14.24" "14 24"\n\n[65 rows x 4 columns] (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 258

18.30. Therefore thou shalt say unto them: When ye set apart the best thereof from it, then it shall be counted unto the Levites as the increase of the threshing-floor, and as the increase of the wine-press.

10. Hebrew Bible, Genesis, a b c d\n0 39.4 39.4 39 4\n1 41.45 41.45 41 45\n2 22 22 22 None\n3 2.24 2.24 2 24\n4 15.10 15.10 15 10\n.. ... ... .. ...\n82 6 6 6 None\n83 7 7 7 None\n84 8 8 8 None\n85 1 1 1 None\n86 "2.7" "2.7" "2 7"\n\n[87 rows x 4 columns] (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 101

39.4. וַיִּמְצָא יוֹסֵף חֵן בְּעֵינָיו וַיְשָׁרֶת אֹתוֹ וַיַּפְקִדֵהוּ עַל־בֵּיתוֹ וְכָל־יֶשׁ־לוֹ נָתַן בְּיָדוֹ׃

39.4. And Joseph found favour in his sight, and he ministered unto him. And he appointed him overseer over his house, and all that he had he put into his hand.

11. Hebrew Bible, Deuteronomy, 2.14, 6.4-6.9, 8.5-8.10, 8.16, 11.13-11.21, 12.2-12.18, 16.18, 16.21, 17.8-17.13, 17.16, 17.18, 21.1-21.9, 23.3, 23.8, 26.15, 27.4, 27.7, 28.6, 33.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Alexander, Gender and Timebound Commandments in Judaism (2013) 152; Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 360; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 117, 122, 182; Levine, The Ancient Synagogue, The First Thousand Years (2005) 318; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 212, 213; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 6, 231, 333, 435, 436, 440, 441; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 92, 101, 107; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 258

2.14. וְהַיָּמִים אֲשֶׁר־הָלַכְנוּ מִקָּדֵשׁ בַּרְנֵעַ עַד אֲשֶׁר־עָבַרְנוּ אֶת־נַחַל זֶרֶד שְׁלֹשִׁים וּשְׁמֹנֶה שָׁנָה עַד־תֹּם כָּל־הַדּוֹר אַנְשֵׁי הַמִּלְחָמָה מִקֶּרֶב הַמַּחֲנֶה כַּאֲשֶׁר נִשְׁבַּע יְהוָה לָהֶם׃ 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.6. וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 6.7. וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 6.8. וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 6.9. וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃ 8.5. וְיָדַעְתָּ עִם־לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת־בְּנוֹ יְהוָה אֱלֹהֶיךָ מְיַסְּרֶךָּ׃ 8.6. וְשָׁמַרְתָּ אֶת־מִצְוֺת יְהוָה אֱלֹהֶיךָ לָלֶכֶת בִּדְרָכָיו וּלְיִרְאָה אֹתוֹ׃ 8.7. כִּי יְהוָה אֱלֹהֶיךָ מְבִיאֲךָ אֶל־אֶרֶץ טוֹבָה אֶרֶץ נַחֲלֵי מָיִם עֲיָנֹת וּתְהֹמֹת יֹצְאִים בַּבִּקְעָה וּבָהָר׃ 8.8. אֶרֶץ חִטָּה וּשְׂעֹרָה וְגֶפֶן וּתְאֵנָה וְרִמּוֹן אֶרֶץ־זֵית שֶׁמֶן וּדְבָשׁ׃ 8.9. אֶרֶץ אֲשֶׁר לֹא בְמִסְכֵּנֻת תֹּאכַל־בָּהּ לֶחֶם לֹא־תֶחְסַר כֹּל בָּהּ אֶרֶץ אֲשֶׁר אֲבָנֶיהָ בַרְזֶל וּמֵהֲרָרֶיהָ תַּחְצֹב נְחֹשֶׁת׃ 8.16. הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר אֲשֶׁר לֹא־יָדְעוּן אֲבֹתֶיךָ לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵיטִבְךָ בְּאַחֲרִיתֶךָ׃ 11.13. וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּ אֶל־מִצְוֺתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ 11.14. וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ׃ 11.15. וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָׂבָעְתָּ׃ 11.16. הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם׃ 11.17. וְחָרָה אַף־יְהוָה בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָה נֹתֵן לָכֶם׃ 11.18. וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃ 11.19. וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 11.21. לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַיִם עַל־הָאָרֶץ׃ 12.2. כִּי־יַרְחִיב יְהוָה אֱלֹהֶיךָ אֶת־גְּבוּלְךָ כַּאֲשֶׁר דִּבֶּר־לָךְ וְאָמַרְתָּ אֹכְלָה בָשָׂר כִּי־תְאַוֶּה נַפְשְׁךָ לֶאֱכֹל בָּשָׂר בְּכָל־אַוַּת נַפְשְׁךָ תֹּאכַל בָּשָׂר׃ 12.2. אַבֵּד תְּאַבְּדוּן אֶת־כָּל־הַמְּקֹמוֹת אֲשֶׁר עָבְדוּ־שָׁם הַגּוֹיִם אֲשֶׁר אַתֶּם יֹרְשִׁים אֹתָם אֶת־אֱלֹהֵיהֶם עַל־הֶהָרִים הָרָמִים וְעַל־הַגְּבָעוֹת וְתַחַת כָּל־עֵץ רַעֲנָן׃ 12.3. הִשָּׁמֶר לְךָ פֶּן־תִּנָּקֵשׁ אַחֲרֵיהֶם אַחֲרֵי הִשָּׁמְדָם מִפָּנֶיךָ וּפֶן־תִּדְרֹשׁ לֵאלֹהֵיהֶם לֵאמֹר אֵיכָה יַעַבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־אֱלֹהֵיהֶם וְאֶעֱשֶׂה־כֵּן גַּם־אָנִי׃ 12.3. וְנִתַּצְתֶּם אֶת־מִזְבּחֹתָם וְשִׁבַּרְתֶּם אֶת־מַצֵּבֹתָם וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ וּפְסִילֵי אֱלֹהֵיהֶם תְּגַדֵּעוּן וְאִבַּדְתֶּם אֶת־שְׁמָם מִן־הַמָּקוֹם הַהוּא׃ 12.4. לֹא־תַעֲשׂוּן כֵּן לַיהוָה אֱלֹהֵיכֶם׃ 12.5. כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם מִכָּל־שִׁבְטֵיכֶם לָשׂוּם אֶת־שְׁמוֹ שָׁם לְשִׁכְנוֹ תִדְרְשׁוּ וּבָאתָ שָׁמָּה׃ 12.6. וַהֲבֵאתֶם שָׁמָּה עֹלֹתֵיכֶם וְזִבְחֵיכֶם וְאֵת מַעְשְׂרֹתֵיכֶם וְאֵת תְּרוּמַת יֶדְכֶם וְנִדְרֵיכֶם וְנִדְבֹתֵיכֶם וּבְכֹרֹת בְּקַרְכֶם וְצֹאנְכֶם׃ 12.7. וַאֲכַלְתֶּם־שָׁם לִפְנֵי יְהוָה אֱלֹהֵיכֶם וּשְׂמַחְתֶּם בְּכֹל מִשְׁלַח יֶדְכֶם אַתֶּם וּבָתֵּיכֶם אֲשֶׁר בֵּרַכְךָ יְהוָה אֱלֹהֶיךָ׃ 12.8. לֹא תַעֲשׂוּן כְּכֹל אֲשֶׁר אֲנַחְנוּ עֹשִׂים פֹּה הַיּוֹם אִישׁ כָּל־הַיָּשָׁר בְּעֵינָיו׃ 12.9. כִּי לֹא־בָּאתֶם עַד־עָתָּה אֶל־הַמְּנוּחָה וְאֶל־הַנַּחֲלָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 12.11. וְהָיָה הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם בּוֹ לְשַׁכֵּן שְׁמוֹ שָׁם שָׁמָּה תָבִיאוּ אֵת כָּל־אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם עוֹלֹתֵיכֶם וְזִבְחֵיכֶם מַעְשְׂרֹתֵיכֶם וּתְרֻמַת יֶדְכֶם וְכֹל מִבְחַר נִדְרֵיכֶם אֲשֶׁר תִּדְּרוּ לַיהוָה׃ 12.12. וּשְׂמַחְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם אַתֶּם וּבְנֵיכֶם וּבְנֹתֵיכֶם וְעַבְדֵיכֶם וְאַמְהֹתֵיכֶם וְהַלֵּוִי אֲשֶׁר בְּשַׁעֲרֵיכֶם כִּי אֵין לוֹ חֵלֶק וְנַחֲלָה אִתְּכֶם׃ 12.13. הִשָּׁמֶר לְךָ פֶּן־תַּעֲלֶה עֹלֹתֶיךָ בְּכָל־מָקוֹם אֲשֶׁר תִּרְאֶה׃ 12.14. כִּי אִם־בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה בְּאַחַד שְׁבָטֶיךָ שָׁם תַּעֲלֶה עֹלֹתֶיךָ וְשָׁם תַּעֲשֶׂה כֹּל אֲשֶׁר אָנֹכִי מְצַוֶּךָּ׃ 12.15. רַק בְּכָל־אַוַּת נַפְשְׁךָ תִּזְבַּח וְאָכַלְתָּ בָשָׂר כְּבִרְכַּת יְהוָה אֱלֹהֶיךָ אֲשֶׁר נָתַן־לְךָ בְּכָל־שְׁעָרֶיךָ הַטָּמֵא וְהַטָּהוֹר יֹאכְלֶנּוּ כַּצְּבִי וְכָאַיָּל׃ 12.16. רַק הַדָּם לֹא תֹאכֵלוּ עַל־הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם׃ 12.17. לֹא־תוּכַל לֶאֱכֹל בִּשְׁעָרֶיךָ מַעְשַׂר דְּגָנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ וּבְכֹרֹת בְּקָרְךָ וְצֹאנֶךָ וְכָל־נְדָרֶיךָ אֲשֶׁר תִּדֹּר וְנִדְבֹתֶיךָ וּתְרוּמַת יָדֶךָ׃ 12.18. כִּי אִם־לִפְנֵי יְהוָה אֱלֹהֶיךָ תֹּאכְלֶנּוּ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בְּכֹל מִשְׁלַח יָדֶךָ׃ 16.18. שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן־לְךָ בְּכָל־שְׁעָרֶיךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת־הָעָם מִשְׁפַּט־צֶדֶק׃ 16.21. לֹא־תִטַּע לְךָ אֲשֵׁרָה כָּל־עֵץ אֵצֶל מִזְבַּח יְהוָה אֱלֹהֶיךָ אֲשֶׁר תַּעֲשֶׂה־לָּךְ׃ 17.8. כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט בֵּין־דָּם לְדָם בֵּין־דִּין לְדִין וּבֵין נֶגַע לָנֶגַע דִּבְרֵי רִיבֹת בִּשְׁעָרֶיךָ וְקַמְתָּ וְעָלִיתָ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃ 17.9. וּבָאתָ אֶל־הַכֹּהֲנִים הַלְוִיִּם וְאֶל־הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט׃ 17.11. עַל־פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ וְעַל־הַמִּשְׁפָּט אֲשֶׁר־יֹאמְרוּ לְךָ תַּעֲשֶׂה לֹא תָסוּר מִן־הַדָּבָר אֲשֶׁר־יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל׃ 17.12. וְהָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן לְבִלְתִּי שְׁמֹעַ אֶל־הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת־יְהוָה אֱלֹהֶיךָ אוֹ אֶל־הַשֹּׁפֵט וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃ 17.13. וְכָל־הָעָם יִשְׁמְעוּ וְיִרָאוּ וְלֹא יְזִידוּן עוֹד׃ 17.16. רַק לֹא־יַרְבֶּה־לּוֹ סוּסִים וְלֹא־יָשִׁיב אֶת־הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַיהוָה אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד׃ 17.18. וְהָיָה כְשִׁבְתּוֹ עַל כִּסֵּא מַמְלַכְתּוֹ וְכָתַב לוֹ אֶת־מִשְׁנֵה הַתּוֹרָה הַזֹּאת עַל־סֵפֶר מִלִּפְנֵי הַכֹּהֲנִים הַלְוִיִּם׃ 21.1. כִּי־יִמָּצֵא חָלָל בָּאֲדָמָה אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ נֹפֵל בַּשָּׂדֶה לֹא נוֹדַע מִי הִכָּהוּ׃ 21.1. כִּי־תֵצֵא לַמִּלְחָמָה עַל־אֹיְבֶיךָ וּנְתָנוֹ יְהוָה אֱלֹהֶיךָ בְּיָדֶךָ וְשָׁבִיתָ שִׁבְיוֹ׃ 21.2. וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ וּמָדְדוּ אֶל־הֶעָרִים אֲשֶׁר סְבִיבֹת הֶחָלָל׃ 21.2. וְאָמְרוּ אֶל־זִקְנֵי עִירוֹ בְּנֵנוּ זֶה סוֹרֵר וּמֹרֶה אֵינֶנּוּ שֹׁמֵעַ בְּקֹלֵנוּ זוֹלֵל וְסֹבֵא׃ 21.3. וְהָיָה הָעִיר הַקְּרֹבָה אֶל־הֶחָלָל וְלָקְחוּ זִקְנֵי הָעִיר הַהִוא עֶגְלַת בָּקָר אֲשֶׁר לֹא־עֻבַּד בָּהּ אֲשֶׁר לֹא־מָשְׁכָה בְּעֹל׃ 21.4. וְהוֹרִדוּ זִקְנֵי הָעִיר הַהִוא אֶת־הָעֶגְלָה אֶל־נַחַל אֵיתָן אֲשֶׁר לֹא־יֵעָבֵד בּוֹ וְלֹא יִזָּרֵעַ וְעָרְפוּ־שָׁם אֶת־הָעֶגְלָה בַּנָּחַל׃ 21.5. וְנִגְּשׁוּ הַכֹּהֲנִים בְּנֵי לֵוִי כִּי בָם בָּחַר יְהוָה אֱלֹהֶיךָ לְשָׁרְתוֹ וּלְבָרֵךְ בְּשֵׁם יְהוָה וְעַל־פִּיהֶם יִהְיֶה כָּל־רִיב וְכָל־נָגַע׃ 21.6. וְכֹל זִקְנֵי הָעִיר הַהִוא הַקְּרֹבִים אֶל־הֶחָלָל יִרְחֲצוּ אֶת־יְדֵיהֶם עַל־הָעֶגְלָה הָעֲרוּפָה בַנָּחַל׃ 21.7. וְעָנוּ וְאָמְרוּ יָדֵינוּ לֹא שפכה [שָׁפְכוּ] אֶת־הַדָּם הַזֶּה וְעֵינֵינוּ לֹא רָאוּ׃ 21.8. כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר־פָּדִיתָ יְהוָה וְאַל־תִּתֵּן דָּם נָקִי בְּקֶרֶב עַמְּךָ יִשְׂרָאֵל וְנִכַּפֵּר לָהֶם הַדָּם׃ 21.9. וְאַתָּה תְּבַעֵר הַדָּם הַנָּקִי מִקִּרְבֶּךָ כִּי־תַעֲשֶׂה הַיָּשָׁר בְּעֵינֵי יְהוָה׃ 23.3. לֹא־יָבֹא מַמְזֵר בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לוֹ בִּקְהַל יְהוָה׃ 23.8. לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃ 26.15. הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן־הַשָּׁמַיִם וּבָרֵךְ אֶת־עַמְּךָ אֶת־יִשְׂרָאֵל וְאֵת הָאֲדָמָה אֲשֶׁר נָתַתָּה לָנוּ כַּאֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃ 27.4. וְהָיָה בְּעָבְרְכֶם אֶת־הַיַּרְדֵּן תָּקִימוּ אֶת־הָאֲבָנִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם בְּהַר עֵיבָל וְשַׂדְתָּ אוֹתָם בַּשִּׂיד׃ 27.7. וְזָבַחְתָּ שְׁלָמִים וְאָכַלְתָּ שָּׁם וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ׃ 28.6. בָּרוּךְ אַתָּה בְּבֹאֶךָ וּבָרוּךְ אַתָּה בְּצֵאתֶךָ׃ 28.6. וְהֵשִׁיב בְּךָ אֵת כָּל־מַדְוֵה מִצְרַיִם אֲשֶׁר יָגֹרְתָּ מִפְּנֵיהֶם וְדָבְקוּ בָּךְ׃ 33.8. וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ אֲשֶׁר נִסִּיתוֹ בְּמַסָּה תְּרִיבֵהוּ עַל־מֵי מְרִיבָה׃

2.14. And the days in which we came from Kadesh-barnea, until we were come over the brook Zered, were thirty and eight years; until all the generation, even the men of war, were consumed from the midst of the camp, as the LORD swore unto them. 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6.6. And these words, which I command thee this day, shall be upon thy heart; 6.7. and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 6.8. And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. 6.9. And thou shalt write them upon the door-posts of thy house, and upon thy gates. 8.5. And thou shalt consider in thy heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee. 8.6. And thou shalt keep the commandments of the LORD thy God, to walk in His ways, and to fear Him. 8.7. For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths, springing forth in valleys and hills; 8.8. a land of wheat and barley, and vines and fig-trees and pomegranates; a land of olive-trees and honey; 8.9. a land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass. 8.10. And thou shalt eat and be satisfied, and bless the LORD thy God for the good land which He hath given thee. 8.16. who fed thee in the wilderness with manna, which thy fathers knew not, that He might afflict thee, and that He might prove thee, to do thee good at thy latter end; 11.13. And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul, 11.14. that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil. 11.15. And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied. 11.16. Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them; 11.17. and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you. 11.18. Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes. 11.19. And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 11.20. And thou shalt write them upon the door-posts of thy house, and upon thy gates; 11.21. that your days may be multiplied, and the days of your children, upon the land which the LORD swore unto your fathers to give them, as the days of the heavens above the earth. 12.2. Ye shall surely destroy all the places, wherein the nations that ye are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree. 12.3. And ye shall break down their altars, and dash in pieces their pillars, and burn their Asherim with fire; and ye shall hew down the graven images of their gods; and ye shall destroy their name out of that place. 12.4. Ye shall not do so unto the LORD your God. 12.5. But unto the place which the LORD your God shall choose out of all your tribes to put His name there, even unto His habitation shall ye seek, and thither thou shalt come; 12.6. and thither ye shall bring your burnt-offerings, and your sacrifices, and your tithes, and the offering of your hand, and your vows, and your freewill-offerings, and the firstlings of your herd and of your flock; 12.7. and there ye shall eat before the LORD your God, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the LORD thy God hath blessed thee. 12.8. Ye shall not do after all that we do here this day, every man whatsoever is right in his own eyes; 12.9. for ye are not as yet come to the rest and to the inheritance, which the LORD your God giveth thee. 12.10. But when ye go over the Jordan, and dwell in the land which the LORD your God causeth you to inherit, and He giveth you rest from all your enemies round about, so that ye dwell in safety; 12.11. then it shall come to pass that the place which the LORD your God shall choose to cause His name to dwell there, thither shall ye bring all that I command you: your burnt-offerings, and your sacrifices, your tithes, and the offering of your hand, and all your choice vows which ye vow unto the LORD. 12.12. And ye shall rejoice before the LORD your God, ye, and your sons, and your daughters, and your men-servants, and your maid-servants, and the Levite that is within your gates, forasmuch as he hath no portion nor inheritance with you. 12.13. Take heed to thyself that thou offer not thy burnt-offerings in every place that thou seest; 12.14. but in the place which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt-offerings, and there thou shalt do all that I command thee. 12.15. Notwithstanding thou mayest kill and eat flesh within all thy gates, after all the desire of thy soul, according to the blessing of the LORD thy God which He hath given thee; the unclean and the clean may eat thereof, as of the gazelle, and as of the hart. 12.16. Only ye shall not eat the blood; thou shalt pour it out upon the earth as water. 12.17. Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thine oil, or the firstlings of thy herd or of thy flock, nor any of thy vows which thou vowest, nor thy freewill-offerings, nor the offering of thy hand; 12.18. but thou shalt eat them before the LORD thy God in the place which the LORD thy God shall choose, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within thy gates; and thou shalt rejoice before the LORD thy God in all that thou puttest thy hand unto. 16.18. Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, tribe by tribe; and they shall judge the people with righteous judgment. 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. 17.8. If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, even matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which the LORD thy God shall choose. 17.9. And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment. 17.10. And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee. 17.11. According to the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left. 17.12. And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel. 17.13. And all the people shall hear, and fear, and do no more presumptuously. 17.16. Only he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses; forasmuch as the LORD hath said unto you: ‘Ye shall henceforth return no more that way.’ 17.18. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites. 21.1. If one be found slain in the land which the LORD thy God giveth thee to possess it, lying in the field, and it be not known who hath smitten him; 21.2. then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain. 21.3. And it shall be, that the city which is nearest unto the slain man, even the elders of that city shall take a heifer of the herd, which hath not been wrought with, and which hath not drawn in the yoke. 21.4. And the elders of that city shall bring down the heifer unto a rough valley, which may neither be plowed nor sown, and shall break the heifer’s neck there in the valley. 21.5. And the priests the sons of Levi shall come near—for them the LORD thy God hath chosen to minister unto Him, and to bless in the name of the LORD; and according to their word shall every controversy and every stroke be. 21.6. And all the elders of that city, who are nearest unto the slain man, shall wash their hands over the heifer whose neck was broken in the valley. 21.7. And they shall speak and say: ‘Our hands have not shed this blood, neither have our eyes seen it. 21.8. Forgive, O LORD, Thy people Israel, whom Thou hast redeemed, and suffer not innocent blood to remain in the midst of Thy people Israel.’ And the blood shall be forgiven them. 21.9. So shalt thou put away the innocent blood from the midst of thee, when thou shalt do that which is right in the eyes of the LORD. 23.3. A bastard shall not enter into the assembly of the LORD; even to the tenth generation shall none of his enter into the assembly of the LORD. 23.8. Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land. 26.15. Look forth from Thy holy habitation, from heaven, and bless Thy people Israel, and the land which Thou hast given us, as Thou didst swear unto our fathers, a land flowing with milk and honey.’ 27.4. And it shall be when ye are passed over the Jordan, that ye shall set up these stones, which I command you this day, in mount Ebal, and thou shalt plaster them with plaster. 27.7. And thou shalt sacrifice peace-offerings, and shalt eat there; and thou shalt rejoice before the LORD thy God. 28.6. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. 33.8. And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, Whom Thou didst prove at Massah, With whom Thou didst strive at the waters of Meribah;

12. Hebrew Bible, Nahum, 3.8-3.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •onias iv, temple of onias (leontopolis) Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 107

3.8. הֲתֵיטְבִי מִנֹּא אָמוֹן הַיֹּשְׁבָה בַּיְאֹרִים מַיִם סָבִיב לָהּ אֲשֶׁר־חֵיל יָם מִיָּם חוֹמָתָהּ׃ 3.9. כּוּשׁ עָצְמָה וּמִצְרַיִם וְאֵין קֵצֶה פּוּט וְלוּבִים הָיוּ בְּעֶזְרָתֵךְ׃

3.8. Art thou better than No-amon, That was situate among the rivers, That had the waters round about her; Whose rampart was the sea, and of the sea her wall? 3.9. Ethiopia and Egypt were thy strength, and it was infinite; Put and Lubim were thy helpers.

13. Hebrew Bible, Song of Songs, 2.15-3.9, 3.8, 3.10-4.8, 4.8, 4.12, 4.16, 5.1, 6.2, 6.11, 8.10 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 131, 132

4.8. אִתִּי מִלְּבָנוֹן כַּלָּה אִתִּי מִלְּבָנוֹן תָּבוֹאִי תָּשׁוּרִי מֵרֹאשׁ אֲמָנָה מֵרֹאשׁ שְׂנִיר וְחֶרְמוֹן מִמְּעֹנוֹת אֲרָיוֹת מֵהַרְרֵי נְמֵרִים׃

4.8. Come with me from Lebanon, my bride, With me from Lebanon; Look from the top of Amana, From the top of Senir and Hermon, From the lions’dens, From the mountains of the leopards.

14. Hebrew Bible, Job, 6.10, 9.7, 11.4, 19.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ganzel and Holtz, Contextualizing Jewish Temples (2020) 119; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 333; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 125

9.7. הָאֹמֵר לַחֶרֶס וְלֹא יִזְרָח וּבְעַד כּוֹכָבִים יַחְתֹּם׃

6.10. Then should I yet have comfort; yea, I would exult in pain, though He spare not; For I have not denied the words of the Holy One. 9.7. Who commandeth the sun, and it riseth not; And sealeth up the stars.

15. Hebrew Bible, Malachi, 1.11, 3.20 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •onias temple, legitimacy •onias temple •onias temple, appurtenances / vessels •onias temple, building of / foundation •onias temple, history of •onias temple, location •onias temple, worship at Found in books: Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 153, 335, 389

1.11. כִּי מִמִּזְרַח־שֶׁמֶשׁ וְעַד־מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל־מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה כִּי־גָדוֹל שְׁמִי בַּגּוֹיִם אָמַר יְהוָה צְבָאוֹת׃

1.11. For from the rising of the sun even unto the going down of the same My name is great among the nations; And in every place offerings are presented unto My name, Even pure oblations; For My name is great among the nations, Saith the LORD of hosts. 3.20. But unto you that fear My name shall the sun of righteousness arise with healing in its wings; and ye shall go forth, and gambol as calves of the stall.

16. Hebrew Bible, Leviticus, 1.3-1.9, 5.20-5.26, 8.7-8.8, 9.24, 10.10-10.22, 16.21, 17.13, 21.16-21.24, 22.32, 23.24, 24.5-24.9, 25.8-25.17, 25.34, 26.11-26.12, 27.3, 27.21, 27.28-27.33 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 360; Ganzel and Holtz, Contextualizing Jewish Temples (2020) 119; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 87, 167, 187, 188; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 62, 123, 167, 235; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 203; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 139, 231; Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 23, 24, 25, 26; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 258; deSilva, Ephesians (2022) 153

1.3. אִם־עֹלָה קָרְבָּנוֹ מִן־הַבָּקָר זָכָר תָּמִים יַקְרִיבֶנּוּ אֶל־פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהוָה׃ 1.4. וְסָמַךְ יָדוֹ עַל רֹאשׁ הָעֹלָה וְנִרְצָה לוֹ לְכַפֵּר עָלָיו׃ 1.5. וְשָׁחַט אֶת־בֶּן הַבָּקָר לִפְנֵי יְהוָה וְהִקְרִיבוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֶת־הַדָּם וְזָרְקוּ אֶת־הַדָּם עַל־הַמִּזְבֵּחַ סָבִיב אֲשֶׁר־פֶּתַח אֹהֶל מוֹעֵד׃ 1.6. וְהִפְשִׁיט אֶת־הָעֹלָה וְנִתַּח אֹתָהּ לִנְתָחֶיהָ׃ 1.7. וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל־הַמִּזְבֵּחַ וְעָרְכוּ עֵצִים עַל־הָאֵשׁ׃ 1.8. וְעָרְכוּ בְּנֵי אַהֲרֹן הַכֹּהֲנִים אֵת הַנְּתָחִים אֶת־הָרֹאשׁ וְאֶת־הַפָּדֶר עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃ 1.9. וְקִרְבּוֹ וּכְרָעָיו יִרְחַץ בַּמָּיִם וְהִקְטִיר הַכֹּהֵן אֶת־הַכֹּל הַמִּזְבֵּחָה עֹלָה אִשֵּׁה רֵיחַ־נִיחוֹחַ לַיהוָה׃ 5.21. נֶפֶשׁ כִּי תֶחֱטָא וּמָעֲלָה מַעַל בַּיהוָה וְכִחֵשׁ בַּעֲמִיתוֹ בְּפִקָּדוֹן אוֹ־בִתְשׂוּמֶת יָד אוֹ בְגָזֵל אוֹ עָשַׁק אֶת־עֲמִיתוֹ׃ 5.22. אוֹ־מָצָא אֲבֵדָה וְכִחֶשׁ בָּהּ וְנִשְׁבַּע עַל־שָׁקֶר עַל־אַחַת מִכֹּל אֲשֶׁר־יַעֲשֶׂה הָאָדָם לַחֲטֹא בָהֵנָּה׃ 5.23. וְהָיָה כִּי־יֶחֱטָא וְאָשֵׁם וְהֵשִׁיב אֶת־הַגְּזֵלָה אֲשֶׁר גָּזָל אוֹ אֶת־הָעֹשֶׁק אֲשֶׁר עָשָׁק אוֹ אֶת־הַפִּקָּדוֹן אֲשֶׁר הָפְקַד אִתּוֹ אוֹ אֶת־הָאֲבֵדָה אֲשֶׁר מָצָא׃ 5.24. אוֹ מִכֹּל אֲשֶׁר־יִשָּׁבַע עָלָיו לַשֶּׁקֶר וְשִׁלַּם אֹתוֹ בְּרֹאשׁוֹ וַחֲמִשִׁתָיו יֹסֵף עָלָיו לַאֲשֶׁר הוּא לוֹ יִתְּנֶנּוּ בְּיוֹם אַשְׁמָתוֹ׃ 5.25. וְאֶת־אֲשָׁמוֹ יָבִיא לַיהוָה אַיִל תָּמִים מִן־הַצֹּאן בְּעֶרְכְּךָ לְאָשָׁם אֶל־הַכֹּהֵן׃ 5.26. וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה וְנִסְלַח לוֹ עַל־אַחַת מִכֹּל אֲשֶׁר־יַעֲשֶׂה לְאַשְׁמָה בָהּ׃ 8.7. וַיִּתֵּן עָלָיו אֶת־הַכֻּתֹּנֶת וַיַּחְגֹּר אֹתוֹ בָּאַבְנֵט וַיַּלְבֵּשׁ אֹתוֹ אֶת־הַמְּעִיל וַיִּתֵּן עָלָיו אֶת־הָאֵפֹד וַיַּחְגֹּר אֹתוֹ בְּחֵשֶׁב הָאֵפֹד וַיֶּאְפֹּד לוֹ בּוֹ׃ 8.8. וַיָּשֶׂם עָלָיו אֶת־הַחֹשֶׁן וַיִּתֵּן אֶל־הַחֹשֶׁן אֶת־הָאוּרִים וְאֶת־הַתֻּמִּים׃ 9.24. וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל עַל־הַמִּזְבֵּחַ אֶת־הָעֹלָה וְאֶת־הַחֲלָבִים וַיַּרְא כָּל־הָעָם וַיָּרֹנּוּ וַיִּפְּלוּ עַל־פְּנֵיהֶם׃ 10.11. וּלְהוֹרֹת אֶת־בְּנֵי יִשְׂרָאֵל אֵת כָּל־הַחֻקִּים אֲשֶׁר דִּבֶּר יְהוָה אֲלֵיהֶם בְּיַד־מֹשֶׁה׃ 10.12. וַיְדַבֵּר מֹשֶׁה אֶל־אַהֲרֹן וְאֶל אֶלְעָזָר וְאֶל־אִיתָמָר בָּנָיו הַנּוֹתָרִים קְחוּ אֶת־הַמִּנְחָה הַנּוֹתֶרֶת מֵאִשֵּׁי יְהוָה וְאִכְלוּהָ מַצּוֹת אֵצֶל הַמִּזְבֵּחַ כִּי קֹדֶשׁ קָדָשִׁים הִוא׃ 10.13. וַאֲכַלְתֶּם אֹתָהּ בְּמָקוֹם קָדֹשׁ כִּי חָקְךָ וְחָק־בָּנֶיךָ הִוא מֵאִשֵּׁי יְהוָה כִּי־כֵן צֻוֵּיתִי׃ 10.14. וְאֵת חֲזֵה הַתְּנוּפָה וְאֵת שׁוֹק הַתְּרוּמָה תֹּאכְלוּ בְּמָקוֹם טָהוֹר אַתָּה וּבָנֶיךָ וּבְנֹתֶיךָ אִתָּךְ כִּי־חָקְךָ וְחָק־בָּנֶיךָ נִתְּנוּ מִזִּבְחֵי שַׁלְמֵי בְּנֵי יִשְׂרָאֵל׃ 10.15. שׁוֹק הַתְּרוּמָה וַחֲזֵה הַתְּנוּפָה עַל אִשֵּׁי הַחֲלָבִים יָבִיאוּ לְהָנִיף תְּנוּפָה לִפְנֵי יְהוָה וְהָיָה לְךָ וּלְבָנֶיךָ אִתְּךָ לְחָק־עוֹלָם כַּאֲשֶׁר צִוָּה יְהוָה׃ 10.16. וְאֵת שְׂעִיר הַחַטָּאת דָּרֹשׁ דָּרַשׁ מֹשֶׁה וְהִנֵּה שֹׂרָף וַיִּקְצֹף עַל־אֶלְעָזָר וְעַל־אִיתָמָר בְּנֵי אַהֲרֹן הַנּוֹתָרִם לֵאמֹר׃ 10.17. מַדּוּעַ לֹא־אֲכַלְתֶּם אֶת־הַחַטָּאת בִּמְקוֹם הַקֹּדֶשׁ כִּי קֹדֶשׁ קָדָשִׁים הִוא וְאֹתָהּ נָתַן לָכֶם לָשֵׂאת אֶת־עֲוֺן הָעֵדָה לְכַפֵּר עֲלֵיהֶם לִפְנֵי יְהוָה׃ 10.18. הֵן לֹא־הוּבָא אֶת־דָּמָהּ אֶל־הַקֹּדֶשׁ פְּנִימָה אָכוֹל תֹּאכְלוּ אֹתָהּ בַּקֹּדֶשׁ כַּאֲשֶׁר צִוֵּיתִי׃ 10.19. וַיְדַבֵּר אַהֲרֹן אֶל־מֹשֶׁה הֵן הַיּוֹם הִקְרִיבוּ אֶת־חַטָּאתָם וְאֶת־עֹלָתָם לִפְנֵי יְהוָה וַתִּקְרֶאנָה אֹתִי כָּאֵלֶּה וְאָכַלְתִּי חַטָּאת הַיּוֹם הַיִּיטַב בְּעֵינֵי יְהוָה׃ 16.21. וְסָמַךְ אַהֲרֹן אֶת־שְׁתֵּי ידו [יָדָיו] עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו אֶת־כָּל־עֲוֺנֹת בְּנֵי יִשְׂרָאֵל וְאֶת־כָּל־פִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְנָתַן אֹתָם עַל־רֹאשׁ הַשָּׂעִיר וְשִׁלַּח בְּיַד־אִישׁ עִתִּי הַמִּדְבָּרָה׃ 17.13. וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ־עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת־דָּמוֹ וְכִסָּהוּ בֶּעָפָר׃ 21.16. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 21.17. דַּבֵּר אֶל־אַהֲרֹן לֵאמֹר אִישׁ מִזַּרְעֲךָ לְדֹרֹתָם אֲשֶׁר יִהְיֶה בוֹ מוּם לֹא יִקְרַב לְהַקְרִיב לֶחֶם אֱלֹהָיו׃ 21.18. כִּי כָל־אִישׁ אֲשֶׁר־בּוֹ מוּם לֹא יִקְרָב אִישׁ עִוֵּר אוֹ פִסֵּחַ אוֹ חָרֻם אוֹ שָׂרוּעַ׃ 21.19. אוֹ אִישׁ אֲשֶׁר־יִהְיֶה בוֹ שֶׁבֶר רָגֶל אוֹ שֶׁבֶר יָד׃ 21.21. כָּל־אִישׁ אֲשֶׁר־בּוֹ מוּם מִזֶּרַע אַהֲרֹן הַכֹּהֵן לֹא יִגַּשׁ לְהַקְרִיב אֶת־אִשֵּׁי יְהוָה מוּם בּוֹ אֵת לֶחֶם אֱלֹהָיו לֹא יִגַּשׁ לְהַקְרִיב׃ 21.22. לֶחֶם אֱלֹהָיו מִקָּדְשֵׁי הַקֳּדָשִׁים וּמִן־הַקֳּדָשִׁים יֹאכֵל׃ 21.23. אַךְ אֶל־הַפָּרֹכֶת לֹא יָבֹא וְאֶל־הַמִּזְבֵּחַ לֹא יִגַּשׁ כִּי־מוּם בּוֹ וְלֹא יְחַלֵּל אֶת־מִקְדָּשַׁי כִּי אֲנִי יְהוָה מְקַדְּשָׁם׃ 21.24. וַיְדַבֵּר מֹשֶׁה אֶל־אַהֲרֹן וְאֶל־בָּנָיו וְאֶל־כָּל־בְּנֵי יִשְׂרָאֵל׃ 22.32. וְלֹא תְחַלְּלוּ אֶת־שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל אֲנִי יְהוָה מְקַדִּשְׁכֶם׃ 23.24. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר בַּחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ יִהְיֶה לָכֶם שַׁבָּתוֹן זִכְרוֹן תְּרוּעָה מִקְרָא־קֹדֶשׁ׃ 24.5. וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ שְׁתֵּים עֶשְׂרֵה חַלּוֹת שְׁנֵי עֶשְׂרֹנִים יִהְיֶה הַחַלָּה הָאֶחָת׃ 24.6. וְשַׂמְתָּ אוֹתָם שְׁתַּיִם מַעֲרָכוֹת שֵׁשׁ הַמַּעֲרָכֶת עַל הַשֻּׁלְחָן הַטָּהֹר לִפְנֵי יְהוָה׃ 24.7. וְנָתַתָּ עַל־הַמַּעֲרֶכֶת לְבֹנָה זַכָּה וְהָיְתָה לַלֶּחֶם לְאַזְכָּרָה אִשֶּׁה לַיהוָה׃ 24.8. בְּיוֹם הַשַּׁבָּת בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ לִפְנֵי יְהוָה תָּמִיד מֵאֵת בְּנֵי־יִשְׂרָאֵל בְּרִית עוֹלָם׃ 24.9. וְהָיְתָה לְאַהֲרֹן וּלְבָנָיו וַאֲכָלֻהוּ בְּמָקוֹם קָדֹשׁ כִּי קֹדֶשׁ קָדָשִׁים הוּא לוֹ מֵאִשֵּׁי יְהוָה חָק־עוֹלָם׃ 25.8. וְסָפַרְתָּ לְךָ שֶׁבַע שַׁבְּתֹת שָׁנִים שֶׁבַע שָׁנִים שֶׁבַע פְּעָמִים וְהָיוּ לְךָ יְמֵי שֶׁבַע שַׁבְּתֹת הַשָּׁנִים תֵּשַׁע וְאַרְבָּעִים שָׁנָה׃ 25.9. וְהַעֲבַרְתָּ שׁוֹפַר תְּרוּעָה בַּחֹדֶשׁ הַשְּׁבִעִי בֶּעָשׂוֹר לַחֹדֶשׁ בְּיוֹם הַכִּפֻּרִים תַּעֲבִירוּ שׁוֹפָר בְּכָל־אַרְצְכֶם׃ 25.11. יוֹבֵל הִוא שְׁנַת הַחֲמִשִּׁים שָׁנָה תִּהְיֶה לָכֶם לֹא תִזְרָעוּ וְלֹא תִקְצְרוּ אֶת־סְפִיחֶיהָ וְלֹא תִבְצְרוּ אֶת־נְזִרֶיהָ׃ 25.12. כִּי יוֹבֵל הִוא קֹדֶשׁ תִּהְיֶה לָכֶם מִן־הַשָּׂדֶה תֹּאכְלוּ אֶת־תְּבוּאָתָהּ׃ 25.13. בִּשְׁנַת הַיּוֹבֵל הַזֹּאת תָּשֻׁבוּ אִישׁ אֶל־אֲחֻזָּתוֹ׃ 25.14. וְכִי־תִמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ אוֹ קָנֹה מִיַּד עֲמִיתֶךָ אַל־תּוֹנוּ אִישׁ אֶת־אָחִיו׃ 25.15. בְּמִסְפַּר שָׁנִים אַחַר הַיּוֹבֵל תִּקְנֶה מֵאֵת עֲמִיתֶךָ בְּמִסְפַּר שְׁנֵי־תְבוּאֹת יִמְכָּר־לָךְ׃ 25.16. לְפִי רֹב הַשָּׁנִים תַּרְבֶּה מִקְנָתוֹ וּלְפִי מְעֹט הַשָּׁנִים תַּמְעִיט מִקְנָתוֹ כִּי מִסְפַּר תְּבוּאֹת הוּא מֹכֵר לָךְ׃ 25.17. וְלֹא תוֹנוּ אִישׁ אֶת־עֲמִיתוֹ וְיָרֵאתָ מֵאֱלֹהֶיךָ כִּי אֲנִי יְהֹוָה אֱלֹהֵיכֶם׃ 25.34. וּשְׂדֵה מִגְרַשׁ עָרֵיהֶם לֹא יִמָּכֵר כִּי־אֲחֻזַּת עוֹלָם הוּא לָהֶם׃ 26.11. וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלֹא־תִגְעַל נַפְשִׁי אֶתְכֶם׃ 26.12. וְהִתְהַלַּכְתִּי בְּתוֹכְכֶם וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם׃ 27.3. וְהָיָה עֶרְכְּךָ הַזָּכָר מִבֶּן עֶשְׂרִים שָׁנָה וְעַד בֶּן־שִׁשִּׁים שָׁנָה וְהָיָה עֶרְכְּךָ חֲמִשִּׁים שֶׁקֶל כֶּסֶף בְּשֶׁקֶל הַקֹּדֶשׁ׃ 27.3. וְכָל־מַעְשַׂר הָאָרֶץ מִזֶּרַע הָאָרֶץ מִפְּרִי הָעֵץ לַיהוָה הוּא קֹדֶשׁ לַיהוָה׃ 27.21. וְהָיָה הַשָּׂדֶה בְּצֵאתוֹ בַיֹּבֵל קֹדֶשׁ לַיהוָה כִּשְׂדֵה הַחֵרֶם לַכֹּהֵן תִּהְיֶה אֲחֻזָּתוֹ׃ 27.28. אַךְ־כָּל־חֵרֶם אֲשֶׁר יַחֲרִם אִישׁ לַיהוָה מִכָּל־אֲשֶׁר־לוֹ מֵאָדָם וּבְהֵמָה וּמִשְּׂדֵה אֲחֻזָּתוֹ לֹא יִמָּכֵר וְלֹא יִגָּאֵל כָּל־חֵרֶם קֹדֶשׁ־קָדָשִׁים הוּא לַיהוָה׃ 27.29. כָּל־חֵרֶם אֲשֶׁר יָחֳרַם מִן־הָאָדָם לֹא יִפָּדֶה מוֹת יוּמָת׃ 27.31. וְאִם־גָּאֹל יִגְאַל אִישׁ מִמַּעַשְׂרוֹ חֲמִשִׁיתוֹ יֹסֵף עָלָיו׃ 27.32. וְכָל־מַעְשַׂר בָּקָר וָצֹאן כֹּל אֲשֶׁר־יַעֲבֹר תַּחַת הַשָּׁבֶט הָעֲשִׂירִי יִהְיֶה־קֹּדֶשׁ לַיהוָה׃ 27.33. לֹא יְבַקֵּר בֵּין־טוֹב לָרַע וְלֹא יְמִירֶנּוּ וְאִם־הָמֵר יְמִירֶנּוּ וְהָיָה־הוּא וּתְמוּרָתוֹ יִהְיֶה־קֹדֶשׁ לֹא יִגָּאֵל׃

1.3. If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the tent of meeting, that he may be accepted before the LORD. 1.4. And he shall lay his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him. 1.5. And he shall kill the bullock before the LORD; and Aaron’s sons, the priests, shall present the blood, and dash the blood round about against the altar that is at the door of the tent of meeting. 1.6. And he shall flay the burnt-offering, and cut it into its pieces. 1.7. And the sons of Aaron the priest shall put fire upon the altar, and lay wood in order upon the fire. 1.8. And Aaron’s sons, the priests, shall lay the pieces, and the head, and the suet, in order upon the wood that is on the fire which is upon the altar; 1.9. but its inwards and its legs shall he wash with water; and the priest shall make the whole smoke on the altar, for a burnt-offering, an offering made by fire, of a sweet savour unto the LORD. 5.20. And the LORD spoke unto Moses, saying: 5.21. If any one sin, and commit a trespass against the LORD, and deal falsely with his neighbour in a matter of deposit, or of pledge, or of robbery, or have oppressed his neighbour; 5.22. or have found that which was lost, and deal falsely therein, and swear to a lie; in any of all these that a man doeth, sinning therein; 5.23. then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was deposited with him, or the lost thing which he found, 5.24. or any thing about which he hath sworn falsely, he shall even restore it in full, and shall add the fifth part more thereto; unto him to whom it appertaineth shall he give it, in the day of his being guilty. 5.25. And he shall bring his forfeit unto the LORD, a ram without blemish out of the flock, according to thy valuation, for a guilt-offering, unto the priest. 5.26. And the priest shall make atonement for him before the LORD, and he shall be forgiven, concerning whatsoever he doeth so as to be guilty thereby. 8.7. And he put upon him the tunic, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the skilfully woven band of the ephod, and bound it unto him therewith. 8.8. And he placed the breastplate upon him; and in the breastplate he put the Urim and the Thummim. 9.24. And there came forth fire from before the LORD, and consumed upon the altar the burnt-offering and the fat; and when all the people saw it, they shouted, and fell on their faces. 10.10. And that ye may put difference between the holy and the common, and between the unclean and the clean; 10.11. and that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.’ 10.12. And Moses spoke unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left: ‘Take the meal-offering that remaineth of the offerings of the LORD made by fire, and eat it without leaven beside the altar; for it is most holy. 10.13. And ye shall eat it in a holy place, because it is thy due, and thy sons’due, of the offerings of the LORD made by fire; for so I am commanded. 10.14. And the breast of waving and the thigh of heaving shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee; for they are given as thy due, and thy sons’due, out of the sacrifices of the peace-offerings of the children of Israel. 10.15. The thigh of heaving and the breast of waving shall they bring with the offerings of the fat made by fire, to wave it for a wave-offering before the LORD; and it shall be thine, and thy sons’with thee, as a due for ever; as the LORD hath commanded.’ 10.16. And Moses diligently inquired for the goat of the sin-offering, and, behold, it was burnt; and he was angry with Eleazar and with Ithamar, the sons of Aaron that were left, saying: 10.17. ’Wherefore have ye not eaten the sin-offering in the place of the sanctuary, seeing it is most holy, and He hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD? 10.18. Behold, the blood of it was not brought into the sanctuary within; ye should certainly have eaten it in the sanctuary, as I commanded.’ 10.19. And Aaron spoke unto Moses: ‘Behold, this day have they offered their sin-offering and their burnt-offering before the LORD, and there have befallen me such things as these; and if I had eaten the sin-offering to-day, would it have been well-pleasing in the sight of the LORD? 10.20. And when Moses heard that, it was well-pleasing in his sight. 16.21. And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness. 17.13. And whatsoever man there be of the children of Israel, or of the strangers that sojourn among them, that taketh in hunting any beast or fowl that may be eaten, he shall pour out the blood thereof, and cover it with dust. 21.16. And the LORD spoke unto Moses, saying: 21.17. Speak unto Aaron, saying: Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God. 21.18. For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath any thing maimed, or anything too long, 21.19. or a man that is broken-footed, or broken-handed, 21.20. or crook-backed, or a dwarf, or that hath his eye overspread, or is scabbed, or scurvy, or hath his stones crushed; 21.21. no man of the seed of Aaron the priest, that hath a blemish, shall come nigh to offer the offerings of the LORD made by fire; he hath a blemish; he shall not come nigh to offer the bread of his God. 21.22. He may eat the bread of his God, both of the most holy, and of the holy. 21.23. Only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not My holy places; for I am the LORD who sanctify them. 21.24. So Moses spoke unto Aaron, and to his sons, and unto all the children of Israel. 22.32. And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the LORD who hallow you, 23.24. Speak unto the children of Israel, saying: In the seventh month, in the first day of the month, shall be a solemn rest unto you, a memorial proclaimed with the blast of horns, a holy convocation. 24.5. And thou shalt take fine flour, and bake twelve cakes thereof: two tenth parts of an ephah shall be in one cake. 24.6. And thou shalt set them in two rows, six in a row, upon the pure table before the LORD. 24.7. And thou shalt put pure frankincense with each row, that it may be to the bread for a memorial-part, even an offering made by fire unto the LORD. 24.8. Every sabbath day he shall set it in order before the LORD continually; it is from the children of Israel, an everlasting covet. 24.9. And it shall be for Aaron and his sons; and they shall eat it in a holy place; for it is most holy unto him of the offerings of the LORD made by fire, a perpetual due.’ 25.8. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and there shall be unto thee the days of seven sabbaths of years, even forty and nine years. 25.9. Then shalt thou make proclamation with the blast of the horn on the tenth day of the seventh month; in the day of atonement shall ye make proclamation with the horn throughout all your land. 25.10. And ye shall hallow the fiftieth year, and proclaim liberty throughout the land unto all the inhabitants thereof; it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. 25.11. A jubilee shall that fiftieth year be unto you; ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of the undressed vines. 25.12. For it is a jubilee; it shall be holy unto you; ye shall eat the increase thereof out of the field. 25.13. In this year of jubilee ye shall return every man unto his possession. 25.14. And if thou sell aught unto thy neighbour, or buy of thy neighbour’s hand, ye shall not wrong one another. 25.15. According to the number of years after the jubilee thou shalt buy of thy neighbour, and according unto the number of years of the crops he shall sell unto thee. 25.16. According to the multitude of the years thou shalt increase the price thereof, and according to the fewness of the years thou shalt diminish the price of it; for the number of crops doth he sell unto thee. 25.17. And ye shall not wrong one another; but thou shalt fear thy God; for I am the LORD your God. 25.34. But the fields of the open land about their cities may not be sold; for that is their perpetual possession. 26.11. And I will set My tabernacle among you, and My soul shall not abhor you. 26.12. And I will walk among you, and will be your God, and ye shall be My people. 27.3. then thy valuation shall be for the male from twenty years old even unto sixty years old, even thy valuation shall be fifty shekels of silver, after the shekel of the sanctuary. 27.21. But the field, when it goeth out in the jubilee, shall be holy unto the LORD, as a field devoted; the possession thereof shall be the priest’s. 27.28. Notwithstanding, no devoted thing, that a man may devote unto the LORD of all that he hath, whether of man or beast, or of the field of his possession, shall be sold or redeemed; every devoted thing is most holy unto the LORD. 27.29. None devoted, that may be devoted of men, shall be ransomed; he shall surely be put to death. 27.30. And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the LORD’S; it is holy unto the LORD. 27.31. And if a man will redeem aught of his tithe, he shall add unto it the fifth part thereof. 27.32. And all the tithe of the herd or the flock, whatsoever passeth under the rod, the tenth shall be holy unto the LORD. 27.33. He shall not inquire whether it be good or bad, neither shall he change it; and if he change it at all, then both it and that for which it is changed shall be holy; it shall not be redeemed.

17. Hebrew Bible, Micah, 4.1-4.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple of ezekiel, as an earthly temple •temple of solomon, as described in ezekiel •temple, community as Found in books: Ganzel and Holtz, Contextualizing Jewish Temples (2020) 124; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 207

4.1. חוּלִי וָגֹחִי בַּת־צִיּוֹן כַּיּוֹלֵדָה כִּי־עַתָּה תֵצְאִי מִקִּרְיָה וְשָׁכַנְתְּ בַּשָּׂדֶה וּבָאת עַד־בָּבֶל שָׁם תִּנָּצֵלִי שָׁם יִגְאָלֵךְ יְהוָה מִכַּף אֹיְבָיִךְ׃ 4.1. וְהָיָה בְּאַחֲרִית הַיָּמִים יִהְיֶה הַר בֵּית־יְהוָה נָכוֹן בְּרֹאשׁ הֶהָרִים וְנִשָּׂא הוּא מִגְּבָעוֹת וְנָהֲרוּ עָלָיו עַמִּים׃ 4.2. וְהָלְכוּ גּוֹיִם רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה וְאֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיוֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃ 4.3. וְשָׁפַט בֵּין עַמִּים רַבִּים וְהוֹכִיחַ לְגוֹיִם עֲצֻמִים עַד־רָחוֹק וְכִתְּתוּ חַרְבֹתֵיהֶם לְאִתִּים וַחֲנִיתֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשְׂאוּ גּוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּן עוֹד מִלְחָמָה׃

4.1. But in the end of days it shall come to pass, That the mountain of the LORD’S house shall be established as the top of the mountains, And it shall be exalted above the hills; And peoples shall flow unto it. 4.2. And many nations shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, And to the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths’; For out of Zion shall go forth the law, And the word of the LORD from Jerusalem. 4.3. And He shall judge between many peoples, And shall decide concerning mighty nations afar off; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more.

18. Hebrew Bible, Hosea, 1.9, 2.12-2.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 87; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 165

1.9. וַיֹּאמֶר קְרָא שְׁמוֹ לֹא עַמִּי כִּי אַתֶּם לֹא עַמִּי וְאָנֹכִי לֹא־אֶהְיֶה לָכֶם׃ 2.12. וְעַתָּה אֲגַלֶּה אֶת־נַבְלֻתָהּ לְעֵינֵי מְאַהֲבֶיהָ וְאִישׁ לֹא־יַצִּילֶנָּה מִיָּדִי׃ 2.13. וְהִשְׁבַּתִּי כָּל־מְשׂוֹשָׂהּ חַגָּהּ חָדְשָׁהּ וְשַׁבַּתָּהּ וְכֹל מוֹעֲדָהּ׃ 2.14. וַהֲשִׁמֹּתִי גַּפְנָהּ וּתְאֵנָתָהּ אֲשֶׁר אָמְרָה אֶתְנָה הֵמָּה לִי אֲשֶׁר נָתְנוּ־לִי מְאַהֲבָי וְשַׂמְתִּים לְיַעַר וַאֲכָלָתַם חַיַּת הַשָּׂדֶה׃ 2.15. וּפָקַדְתִּי עָלֶיהָ אֶת־יְמֵי הַבְּעָלִים אֲשֶׁר תַּקְטִיר לָהֶם וַתַּעַד נִזְמָהּ וְחֶלְיָתָהּ וַתֵּלֶךְ אַחֲרֵי מְאַהֲבֶיהָ וְאֹתִי שָׁכְחָה נְאֻם־יְהוָה׃ 2.16. לָכֵן הִנֵּה אָנֹכִי מְפַתֶּיהָ וְהֹלַכְתִּיהָ הַמִּדְבָּר וְדִבַּרְתִּי עַל לִבָּהּ׃

1.9. And He said: ‘Call his name Lo-ammi; for ye are not My people, and I will not be yours.’ 2.12. And now will I uncover her shame in the sight of her lovers, And none shall deliver her out of My hand. 2.13. I will also cause all her mirth to cease, Her feasts, her new moons, and her sabbaths, And all her appointed seasons. 2.14. And I will lay waste her vines and her fig-trees, Whereof she hath said: ‘These are my hire That my lovers have given me’; And I will make them a forest, And the beasts of the field shall eat them. 2.15. And I will visit upon her the days of the Baalim, Wherein she offered unto them, And decked herself with her ear-rings and her jewels, And went after her lovers, And forgot Me, saith the LORD. 2.16. Therefore, behold, I will allure her, And bring her into the wilderness, And speak tenderly unto her.

19. Hebrew Bible, Lamentations, 2.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •religion passim, temple, shrine Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 163

2.8. חָשַׁב יְהוָה לְהַשְׁחִית חוֹמַת בַּת־צִיּוֹן נָטָה קָו לֹא־הֵשִׁיב יָדוֹ מִבַּלֵּעַ וַיַּאֲבֶל־חֵל וְחוֹמָה יַחְדָּו אֻמְלָלוּ׃

2.8. The LORD hath purposed to destroy The wall of the daughter of Zion; He hath stretched out the line, He hath not withdrawn His hand from destroying; But He hath made the rampart and wall to mourn, They languish together.

20. Hebrew Bible, Habakkuk, 2.12 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •onias iv, temple of onias (leontopolis) Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 107

2.12. הוֹי בֹּנֶה עִיר בְּדָמִים וְכוֹנֵן קִרְיָה בְּעַוְלָה׃

2.12. Woe to him that buildeth a town with blood, And establisheth a city by iniquity!

21. Hebrew Bible, Judges, 1.1-1.2, 7.13-7.14, 16.26, 16.29, 20.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 207; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 231; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 47

1.1. וַיֵּלֶךְ יְהוּדָה אֶל־הַכְּנַעֲנִי הַיּוֹשֵׁב בְּחֶבְרוֹן וְשֵׁם־חֶבְרוֹן לְפָנִים קִרְיַת אַרְבַּע וַיַּכּוּ אֶת־שֵׁשַׁי וְאֶת־אֲחִימַן וְאֶת־תַּלְמָי׃ 1.1. וַיְהִי אַחֲרֵי מוֹת יְהוֹשֻׁעַ וַיִּשְׁאֲלוּ בְּנֵי יִשְׂרָאֵל בַּיהוָה לֵאמֹר מִי יַעֲלֶה־לָּנוּ אֶל־הַכְּנַעֲנִי בַּתְּחִלָּה לְהִלָּחֶם בּוֹ׃ 1.2. וַיֹּאמֶר יְהוָה יְהוּדָה יַעֲלֶה הִנֵּה נָתַתִּי אֶת־הָאָרֶץ בְּיָדוֹ׃ 1.2. וַיִּתְּנוּ לְכָלֵב אֶת־חֶבְרוֹן כַּאֲשֶׁר דִּבֶּר מֹשֶׁה וַיּוֹרֶשׁ מִשָּׁם אֶת־שְׁלֹשָׁה בְּנֵי הָעֲנָק׃ 7.13. וַיָּבֹא גִדְעוֹן וְהִנֵּה־אִישׁ מְסַפֵּר לְרֵעֵהוּ חֲלוֹם וַיֹּאמֶר הִנֵּה חֲלוֹם חָלַמְתִּי וְהִנֵּה צלול [צְלִיל] לֶחֶם שְׂעֹרִים מִתְהַפֵּךְ בְּמַחֲנֵה מִדְיָן וַיָּבֹא עַד־הָאֹהֶל וַיַּכֵּהוּ וַיִּפֹּל וַיַּהַפְכֵהוּ לְמַעְלָה וְנָפַל הָאֹהֶל׃ 7.14. וַיַּעַן רֵעֵהוּ וַיֹּאמֶר אֵין זֹאת בִּלְתִּי אִם־חֶרֶב גִּדְעוֹן בֶּן־יוֹאָשׁ אִישׁ יִשְׂרָאֵל נָתַן הָאֱלֹהִים בְּיָדוֹ אֶת־מִדְיָן וְאֶת־כָּל־הַמַּחֲנֶה׃ 16.29. וַיִּלְפֹּת שִׁמְשׁוֹן אֶת־שְׁנֵי עַמּוּדֵי הַתָּוֶךְ אֲשֶׁר הַבַּיִת נָכוֹן עֲלֵיהֶם וַיִּסָּמֵךְ עֲלֵיהֶם אֶחָד בִּימִינוֹ וְאֶחָד בִּשְׂמֹאלוֹ׃ 20.18. וַיָּקֻמוּ וַיַּעֲלוּ בֵית־אֵל וַיִּשְׁאֲלוּ בֵאלֹהִים וַיֹּאמְרוּ בְּנֵי יִשְׂרָאֵל מִי יַעֲלֶה־לָּנוּ בַתְּחִלָּה לַמִּלְחָמָה עִם־בְּנֵי בִנְיָמִן וַיֹּאמֶר יְהוָה יְהוּדָה בַתְּחִלָּה׃

1.1. Now after the death of Yehoshua it came to pass, that the children of Yisra᾽el asked the Lord, saying, Who shall go up for us against the Kena῾ani first, to fight against them? 1.2. And the Lord said, Yehuda shall go up: behold, I have delivered the land into his hand. 7.13. And when Gid῾on was come, behold, there was a man that told a dream to his fellow, and said, Behold, I dreamed a dream, and, lo, a slice of barley bread was rolling through the camp of Midyan, and it came to a tent, and smote it so that it fell, and overturned it, so that the tent tumbled down. 7.14. And his fellow answered and said, This is nothing else but the sword of Gid῾on the son of Yo᾽ash, a man of Yisra᾽el: for into his hand has God delivered Midyan, and all the camp. 16.29. And Shimshon took hold of the two central pillars upon which the house stood, and he supported himself on them, on the one with his right hand, and on the other with his left. 20.18. And the children of Yisra᾽el arose, and went up to the house of God, and asked counsel of God, and said, which of us shall go up first to the battle against the children of Binyamin? And the Lord said, Yehuda shall go up first.

22. Hebrew Bible, Jeremiah, 2.2, 2.16, 7.7, 7.11-7.12, 11.2, 17.1, 20.12, 31.38-31.40, 33.11, 42.16, 43.5-43.7, 43.9, 43.13, 44.1, 44.17-44.18, 46.14 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 130; Ganzel and Holtz, Contextualizing Jewish Temples (2020) 119; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 123, 165, 223; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 350, 356; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 166, 297, 330; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 163, 164; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 92, 108; Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 255

2.2. הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלִַם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה׃ 2.2. כִּי מֵעוֹלָם שָׁבַרְתִּי עֻלֵּךְ נִתַּקְתִּי מוֹסְרֹתַיִךְ וַתֹּאמְרִי לֹא אעבד [אֶעֱבוֹר] כִּי עַל־כָּל־גִּבְעָה גְּבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן אַתְּ צֹעָה זֹנָה׃ 2.16. גַּם־בְּנֵי־נֹף ותחפנס [וְתַחְפַּנְחֵס] יִרְעוּךְ קָדְקֹד׃ 7.7. וְשִׁכַּנְתִּי אֶתְכֶם בַּמָּקוֹם הַזֶּה בָּאָרֶץ אֲשֶׁר נָתַתִּי לַאֲבוֹתֵיכֶם לְמִן־עוֹלָם וְעַד־עוֹלָם׃ 7.11. הַמְעָרַת פָּרִצִים הָיָה הַבַּיִת הַזֶּה אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו בְּעֵינֵיכֶם גַּם אָנֹכִי הִנֵּה רָאִיתִי נְאֻם־יְהוָה׃ 7.12. כִּי לְכוּ־נָא אֶל־מְקוֹמִי אֲשֶׁר בְּשִׁילוֹ אֲשֶׁר שִׁכַּנְתִּי שְׁמִי שָׁם בָּרִאשׁוֹנָה וּרְאוּ אֵת אֲשֶׁר־עָשִׂיתִי לוֹ מִפְּנֵי רָעַת עַמִּי יִשְׂרָאֵל׃ 17.1. אֲנִי יְהוָה חֹקֵר לֵב בֹּחֵן כְּלָיוֹת וְלָתֵת לְאִישׁ כדרכו [כִּדְרָכָיו] כִּפְרִי מַעֲלָלָיו׃ 17.1. חַטַּאת יְהוּדָה כְּתוּבָה בְּעֵט בַּרְזֶל בְּצִפֹּרֶן שָׁמִיר חֲרוּשָׁה עַל־לוּחַ לִבָּם וּלְקַרְנוֹת מִזְבְּחוֹתֵיכֶם׃ 20.12. וַיהוָה צְבָאוֹת בֹּחֵן צַדִּיק רֹאֶה כְלָיוֹת וָלֵב אֶרְאֶה נִקְמָתְךָ מֵהֶם כִּי אֵלֶיךָ גִּלִּיתִי אֶת־רִיבִי׃ 31.38. הִנֵּה יָמִים [בָּאִים] נְאֻם־יְהוָה וְנִבְנְתָה הָעִיר לַיהוָה מִמִּגְדַּל חֲנַנְאֵל שַׁעַר הַפִּנָּה׃ 31.39. וְיָצָא עוֹד קוה [קָו] הַמִּדָּה נֶגְדּוֹ עַל גִּבְעַת גָּרֵב וְנָסַב גֹּעָתָה׃ 33.11. קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה קוֹל אֹמְרִים הוֹדוּ אֶת־יְהוָה צְבָאוֹת כִּי־טוֹב יְהוָה כִּי־לְעוֹלָם חַסְדּוֹ מְבִאִים תּוֹדָה בֵּית יְהוָה כִּי־אָשִׁיב אֶת־שְׁבוּת־הָאָרֶץ כְּבָרִאשֹׁנָה אָמַר יְהוָה׃ 42.16. וְהָיְתָה הַחֶרֶב אֲשֶׁר אַתֶּם יְרֵאִים מִמֶּנָּה שָׁם תַּשִּׂיג אֶתְכֶם בְּאֶרֶץ מִצְרָיִם וְהָרָעָב אֲשֶׁר־אַתֶּם דֹּאֲגִים מִמֶּנּוּ שָׁם יִדְבַּק אַחֲרֵיכֶם מִצְרַיִם וְשָׁם תָּמֻתוּ׃ 43.5. וַיִּקַּח יוֹחָנָן בֶּן־קָרֵחַ וְכָל־שָׂרֵי הַחֲיָלִים אֵת כָּל־שְׁאֵרִית יְהוּדָה אֲשֶׁר־שָׁבוּ מִכָּל־הַגּוֹיִם אֲשֶׁר נִדְּחוּ־שָׁם לָגוּר בְּאֶרֶץ יְהוּדָה׃ 43.6. אֶת־הַגְּבָרִים וְאֶת־הַנָּשִׁים וְאֶת־הַטַּף וְאֶת־בְּנוֹת הַמֶּלֶךְ וְאֵת כָּל־הַנֶּפֶשׁ אֲשֶׁר הִנִּיחַ נְבוּזַרְאֲדָן רַב־טַבָּחִים אֶת־גְּדַלְיָהוּ בֶּן־אֲחִיקָם בֶּן־שָׁפָן וְאֵת יִרְמְיָהוּ הַנָּבִיא וְאֶת־בָּרוּךְ בֶּן־נֵרִיָּהוּ׃ 43.7. וַיָּבֹאוּ אֶרֶץ מִצְרַיִם כִּי לֹא שָׁמְעוּ בְּקוֹל יְהוָה וַיָּבֹאוּ עַד־תַּחְפַּנְחֵס׃ 43.9. קַח בְּיָדְךָ אֲבָנִים גְּדֹלוֹת וּטְמַנְתָּם בַּמֶּלֶט בַּמַּלְבֵּן אֲשֶׁר בְּפֶתַח בֵּית־פַּרְעֹה בְּתַחְפַּנְחֵס לְעֵינֵי אֲנָשִׁים יְהוּדִים׃ 43.13. וְשִׁבַּר אֶת־מַצְּבוֹת בֵּית שֶׁמֶשׁ אֲשֶׁר בְּאֶרֶץ מִצְרָיִם וְאֶת־בָּתֵּי אֱלֹהֵי־מִצְרַיִם יִשְׂרֹף בָּאֵשׁ׃ 44.1. לֹא דֻכְּאוּ עַד הַיּוֹם הַזֶּה וְלֹא יָרְאוּ וְלֹא־הָלְכוּ בְתוֹרָתִי וּבְחֻקֹּתַי אֲשֶׁר־נָתַתִּי לִפְנֵיכֶם וְלִפְנֵי אֲבוֹתֵיכֶם׃ 44.1. הַדָּבָר אֲשֶׁר הָיָה אֶל־יִרְמְיָהוּ אֶל כָּל־הַיְּהוּדִים הַיֹּשְׁבִים בְּאֶרֶץ מִצְרָיִם הַיֹּשְׁבִים בְּמִגְדֹּל וּבְתַחְפַּנְחֵס וּבְנֹף וּבְאֶרֶץ פַּתְרוֹס לֵאמֹר׃ 44.17. כִּי עָשֹׂה נַעֲשֶׂה אֶת־כָּל־הַדָּבָר אֲשֶׁר־יָצָא מִפִּינוּ לְקַטֵּר לִמְלֶכֶת הַשָּׁמַיִם וְהַסֵּיךְ־לָהּ נְסָכִים כַּאֲשֶׁר עָשִׂינוּ אֲנַחְנוּ וַאֲבֹתֵינוּ מְלָכֵינוּ וְשָׂרֵינוּ בְּעָרֵי יְהוּדָה וּבְחֻצוֹת יְרוּשָׁלִָם וַנִּשְׂבַּע־לֶחֶם וַנִּהְיֶה טוֹבִים וְרָעָה לֹא רָאִינוּ׃ 44.18. וּמִן־אָז חָדַלְנוּ לְקַטֵּר לִמְלֶכֶת הַשָּׁמַיִם וְהַסֵּךְ־לָהּ נְסָכִים חָסַרְנוּ כֹל וּבַחֶרֶב וּבָרָעָב תָּמְנוּ׃

2.2. Go, and cry in the ears of Jerusalem, saying: Thus saith the LORD: I remember for thee the affection of thy youth, the love of thine espousals; how thou wentest after Me in the wilderness, in a land that was not sown. 2.16. The children also of Noph and Tahpanhes feed upon the crown of thy head. 7.7. then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. 7.11. Is this house, whereupon My name is called, become a den of robbers in your eyes? Behold, I, even I, have seen it, saith the LORD. 7.12. For go ye now unto My place which was in Shiloh, where I caused My name to dwell at the first, and see what I did to it for the wickedness of My people Israel. 17.1. The sin of Judah is written With a pen of iron, and with the point of a diamond; It is graven upon the tablet of their heart, And upon the horns of your altars. 20.12. But, O LORD of hosts, that triest the righteous, That seest the reins and the heart, Let me see Thy vengeance on them; For unto Thee have I revealed my cause. 31.38. Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hael unto the gate of the corner. 31.39. And the measuring line shall yet go out straight forward unto the hill Gareb, and shall turn about unto Goah. 31.40. And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever. 33.11. the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that say: ‘Give thanks to the LORD of hosts, for the LORD is good, for His mercy endureth for ever’, even of them that bring offerings of thanksgiving into the house of the LORD. For I will cause the captivity of the land to return as at the first, saith the LORD. 42.16. then it shall come to pass, that the sword, which ye fear, shall overtake you there in the land of Egypt, and the famine, whereof ye are afraid, shall follow hard after you there in Egypt; and there ye shall die. 43.5. But Joha the son of Kareah, and all the captains of the forces, took all the remt of Judah, that were returned from all the nations whither they had been driven to sojourn in the land of Judah: 43.6. the men, and the women, and the children, and the king’s daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam, the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah; 43.7. and they came into the land of Egypt; for they hearkened not to the voice of the LORD; and they came even to Tahpanhes. 43.9. ’Take great stones in thy hand, and hide them in the mortar in the framework, which is at the entry of Pharaoh’s house in Tahpanhes, in the sight of the men of Judah; 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.’ 44.1. The word that came to Jeremiah concerning all the Jews that dwelt in the land of Egypt, that dwelt at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros, saying: 44.17. But we will certainly perform every word that is gone forth out of our mouth, to offer unto the queen of heaven, and to pour out drink-offerings unto her, as we have done, we and our fathers, our kings and our princes, in the cities of Judah, and in the streets of Jerusalem; for then had we plenty of food, and were well, and saw no evil. 44.18. But since we let off to offer to the queen of heaven, and to pour out drink-offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine.

23. Homer, Iliad, a b c d\n0 13.3 13.3 13 3\n1 6.311 6.311 6 311\n2 5.429 5.429 5 429\n3 5.428 5.428 5 428\n4 "16.542" "16.542" "16 542"\n5 "17.178" "17.178" "17 178" (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 30

13.3. νωλεμέως, αὐτὸς δὲ πάλιν τρέπεν ὄσσε φαεινὼ

13.3. Now Zeus, when he had brought the Trojans and Hector to the ships, left the combatants there to have toil and woe unceasingly, but himself turned away his bright eyes, and looked afar, upon the land of the Thracian horsemen,

24. Hebrew Bible, 2 Kings, 21.4-21.7, 21.13, 21.16, 24.12-24.16, 25.8-25.26 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 183; Levine, The Ancient Synagogue, The First Thousand Years (2005) 25; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 163; Stuckenbruck, 1 Enoch 91-108 (2007) 117

21.4. וּבָנָה מִזְבְּחֹת בְּבֵית יְהוָה אֲשֶׁר אָמַר יְהוָה בִּירוּשָׁלִַם אָשִׂים אֶת־שְׁמִי׃ 21.5. וַיִּבֶן מִזְבְּחוֹת לְכָל־צְבָא הַשָּׁמָיִם בִּשְׁתֵּי חַצְרוֹת בֵּית־יְהוָה׃ 21.6. וְהֶעֱבִיר אֶת־בְּנוֹ בָּאֵשׁ וְעוֹנֵן וְנִחֵשׁ וְעָשָׂה אוֹב וְיִדְּעֹנִים הִרְבָּה לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיס׃ 21.7. וַיָּשֶׂם אֶת־פֶּסֶל הָאֲשֵׁרָה אֲשֶׁר עָשָׂה בַּבַּיִת אֲשֶׁר אָמַר יְהוָה אֶל־דָּוִד וְאֶל־שְׁלֹמֹה בְנוֹ בַּבַּיִת הַזֶּה וּבִירוּשָׁלִַם אֲשֶׁר בָּחַרְתִּי מִכֹּל שִׁבְטֵי יִשְׂרָאֵל אָשִׂים אֶת־שְׁמִי לְעוֹלָם׃ 21.13. וְנָטִיתִי עַל־יְרוּשָׁלִַם אֵת קָו שֹׁמְרוֹן וְאֶת־מִשְׁקֹלֶת בֵּית אַחְאָב וּמָחִיתִי אֶת־יְרוּשָׁלִַם כַּאֲשֶׁר־יִמְחֶה אֶת־הַצַּלַּחַת מָחָה וְהָפַךְ עַל־פָּנֶיהָ׃ 21.16. וְגַם דָּם נָקִי שָׁפַךְ מְנַשֶּׁה הַרְבֵּה מְאֹד עַד אֲשֶׁר־מִלֵּא אֶת־יְרוּשָׁלִַם פֶּה לָפֶה לְבַד מֵחַטָּאתוֹ אֲשֶׁר הֶחֱטִיא אֶת־יְהוּדָה לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה׃ 24.12. וַיֵּצֵא יְהוֹיָכִין מֶלֶךְ־יְהוּדָה עַל־מֶלֶךְ בָּבֶל הוּא וְאִמּוֹ וַעֲבָדָיו וְשָׂרָיו וְסָרִיסָיו וַיִּקַּח אֹתוֹ מֶלֶךְ בָּבֶל בִּשְׁנַת שְׁמֹנֶה לְמָלְכוֹ׃ 24.13. וַיּוֹצֵא מִשָּׁם אֶת־כָּל־אוֹצְרוֹת בֵּית יְהוָה וְאוֹצְרוֹת בֵּית הַמֶּלֶךְ וַיְקַצֵּץ אֶת־כָּל־כְּלֵי הַזָּהָב אֲשֶׁר עָשָׂה שְׁלֹמֹה מֶלֶךְ־יִשְׂרָאֵל בְּהֵיכַל יְהוָה כַּאֲשֶׁר דִּבֶּר יְהוָה׃ 24.14. וְהִגְלָה אֶת־כָּל־יְרוּשָׁלִַם וְאֶת־כָּל־הַשָּׂרִים וְאֵת כָּל־גִּבּוֹרֵי הַחַיִל עשרה [עֲשֶׂרֶת] אֲלָפִים גּוֹלֶה וְכָל־הֶחָרָשׁ וְהַמַּסְגֵּר לֹא נִשְׁאַר זוּלַת דַּלַּת עַם־הָאָרֶץ׃ 24.15. וַיֶּגֶל אֶת־יְהוֹיָכִין בָּבֶלָה וְאֶת־אֵם הַמֶּלֶךְ וְאֶת־נְשֵׁי הַמֶּלֶךְ וְאֶת־סָרִיסָיו וְאֵת אולי [אֵילֵי] הָאָרֶץ הוֹלִיךְ גּוֹלָה מִירוּשָׁלִַם בָּבֶלָה׃ 24.16. וְאֵת כָּל־אַנְשֵׁי הַחַיִל שִׁבְעַת אֲלָפִים וְהֶחָרָשׁ וְהַמַּסְגֵּר אֶלֶף הַכֹּל גִּבּוֹרִים עֹשֵׂי מִלְחָמָה וַיְבִיאֵם מֶלֶךְ־בָּבֶל גּוֹלָה בָּבֶלָה׃ 25.8. וּבַחֹדֶשׁ הַחֲמִישִׁי בְּשִׁבְעָה לַחֹדֶשׁ הִיא שְׁנַת תְּשַׁע־עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל בָּא נְבוּזַרְאֲדָן רַב־טַבָּחִים עֶבֶד מֶלֶךְ־בָּבֶל יְרוּשָׁלִָם׃ 25.9. וַיִּשְׂרֹף אֶת־בֵּית־יְהוָה וְאֶת־בֵּית הַמֶּלֶךְ וְאֵת כָּל־בָּתֵּי יְרוּשָׁלִַם וְאֶת־כָּל־בֵּית גָּדוֹל שָׂרַף בָּאֵשׁ׃ 25.11. וְאֵת יֶתֶר הָעָם הַנִּשְׁאָרִים בָּעִיר וְאֶת־הַנֹּפְלִים אֲשֶׁר נָפְלוּ עַל־הַמֶּלֶךְ בָּבֶל וְאֵת יֶתֶר הֶהָמוֹן הֶגְלָה נְבוּזַרְאֲדָן רַב־טַבָּחִים׃ 25.12. וּמִדַּלַּת הָאָרֶץ הִשְׁאִיר רַב־טַבָּחִים לְכֹרְמִים וּלְיֹגְבִים׃ 25.13. וְאֶת־עַמּוּדֵי הַנְּחֹשֶׁת אֲשֶׁר בֵּית־יְהוָה וְאֶת־הַמְּכֹנוֹת וְאֶת־יָם הַנְּחֹשֶׁת אֲשֶׁר בְּבֵית־יְהוָה שִׁבְּרוּ כַשְׂדִּים וַיִּשְׂאוּ אֶת־נְחֻשְׁתָּם בָּבֶלָה׃ 25.14. וְאֶת־הַסִּירֹת וְאֶת־הַיָּעִים וְאֶת־הַמְזַמְּרוֹת וְאֶת־הַכַּפּוֹת וְאֵת כָּל־כְּלֵי הַנְּחֹשֶׁת אֲשֶׁר יְשָׁרְתוּ־בָם לָקָחוּ׃ 25.15. וְאֶת־הַמַּחְתּוֹת וְאֶת־הַמִּזְרָקוֹת אֲשֶׁר זָהָב זָהָב וַאֲשֶׁר־כֶּסֶף כָּסֶף לָקַח רַב־טַבָּחִים׃ 25.16. הָעַמּוּדִים שְׁנַיִם הַיָּם הָאֶחָד וְהַמְּכֹנוֹת אֲשֶׁר־עָשָׂה שְׁלֹמֹה לְבֵית יְהוָה לֹא־הָיָה מִשְׁקָל לִנְחֹשֶׁת כָּל־הַכֵּלִים הָאֵלֶּה׃ 25.17. שְׁמֹנֶה עֶשְׂרֵה אַמָּה קוֹמַת הָעַמּוּד הָאֶחָד וְכֹתֶרֶת עָלָיו נְחֹשֶׁת וְקוֹמַת הַכֹּתֶרֶת שָׁלֹשׁ אמה [אַמּוֹת] וּשְׂבָכָה וְרִמֹּנִים עַל־הַכֹּתֶרֶת סָבִיב הַכֹּל נְחֹשֶׁת וְכָאֵלֶּה לַעַמּוּד הַשֵּׁנִי עַל־הַשְּׂבָכָה׃ 25.18. וַיִּקַּח רַב־טַבָּחִים אֶת־שְׂרָיָה כֹּהֵן הָרֹאשׁ וְאֶת־צְפַנְיָהוּ כֹּהֵן מִשְׁנֶה וְאֶת־שְׁלֹשֶׁת שֹׁמְרֵי הַסַּף׃ 25.19. וּמִן־הָעִיר לָקַח סָרִיס אֶחָד אֲ‍שֶׁר־הוּא פָקִיד עַל־אַנְשֵׁי הַמִּלְחָמָה וַחֲמִשָּׁה אֲנָשִׁים מֵרֹאֵי פְנֵי־הַמֶּלֶךְ אֲשֶׁר נִמְצְאוּ בָעִיר וְאֵת הַסֹּפֵר שַׂר הַצָּבָא הַמַּצְבִּא אֶת־עַם הָאָרֶץ וְשִׁשִּׁים אִישׁ מֵעַם הָאָרֶץ הַנִּמְצְאִים בָּעִיר׃ 25.21. וַיַּךְ אֹתָם מֶלֶךְ בָּבֶל וַיְמִיתֵם בְּרִבְלָה בְּאֶרֶץ חֲמָת וַיִּגֶל יְהוּדָה מֵעַל אַדְמָתוֹ׃ 25.22. וְהָעָם הַנִּשְׁאָר בְּאֶרֶץ יְהוּדָה אֲשֶׁר הִשְׁאִיר נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל וַיַּפְקֵד עֲלֵיהֶם אֶת־גְּדַלְיָהוּ בֶּן־אֲחִיקָם בֶּן־שָׁפָן׃ 25.23. וַיִּשְׁמְעוּ כָל־שָׂרֵי הַחֲיָלִים הֵמָּה וְהָאֲנָשִׁים כִּי־הִפְקִיד מֶלֶךְ־בָּבֶל אֶת־גְּדַלְיָהוּ וַיָּבֹאוּ אֶל־גְּדַלְיָהוּ הַמִּצְפָּה וְיִשְׁמָעֵאל בֶּן־נְתַנְיָה וְיוֹחָנָן בֶּן־קָרֵחַ וּשְׂרָיָה בֶן־תַּנְחֻמֶת הַנְּטֹפָתִי וְיַאֲזַנְיָהוּ בֶּן־הַמַּעֲכָתִי הֵמָּה וְאַנְשֵׁיהֶם׃ 25.25. וַיְהִי בַּחֹדֶשׁ הַשְּׁבִיעִי בָּא יִשְׁמָעֵאל בֶּן־נְתַנְיָה בֶּן־אֱלִישָׁמָע מִזֶּרַע הַמְּלוּכָה וַעֲשָׂרָה אֲנָשִׁים אִתּוֹ וַיַּכּוּ אֶת־גְּדַלְיָהוּ וַיָּמֹת וְאֶת־הַיְּהוּדִים וְאֶת־הַכַּשְׂדִּים אֲשֶׁר־הָיוּ אִתּוֹ בַּמִּצְפָּה׃

21.4. And he built altars in the house of the LORD, whereof the LORD said: ‘In Jerusalem will I put My name.’ 21.5. And he built altars for all the host of heaven in the two courts of the house of the LORD. 21.6. And he made his son to pass through the fire, and practised soothsaying, and used enchantments, and appointed them that divined by a ghost or a familiar spirit: he wrought much evil in the sight of the LORD, to provoke Him. 21.7. And he set the graven image of Asherah, that he had made, in the house of which the LORD said to David and to Solomon his son: ‘In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, will I put My name for ever; 21.13. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab; and I will wipe Jerusalem as a man wipeth a dish, wiping it and turning it upside down. 21.16. Moreover Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another; beside his sin wherewith he made Judah to sin, in doing that which was evil in the sight of the LORD. 24.12. And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers; and the king of Babylon took him in the eighth year of his reign. 24.13. And he carried out thence all the treasures of the house of the LORD, and the treasures of the king’s house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said. 24.14. And he carried away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and the smiths; none remained, save the poorest sort of the people of the land. 24.15. And he carried away Jehoiachin to Babylon; and the king’s mother, and the king’s wives, and his officers, and the chief men of the land, carried he into captivity from Jerusalem to Babylon. 24.16. And all the men of might, even seven thousand, and the craftsmen and the smiths a thousand, all of them strong and apt for war, even them the king of Babylon brought captive to Babylon. 25.8. Now in the fifth month, on the seventh day of the month, which was the nineteenth year of king Nebuchadnezzar, king of Babylon, came Nebuzaradan the captain of the guard, a servant of the king of Babylon, unto Jerusalem. 25.9. And he burnt the house of the LORD, and the king’s house; and all the houses of Jerusalem, even every great man’s house, burnt he with fire. 25.10. And all the army of the Chaldeans, that were with the captain of the guard, broke down the walls of Jerusalem round about. 25.11. And the residue of the people that were left in the city, and those that fell away, that fell to the king of Babylon, and the residue of the multitude, did Nebuzaradan the captain of the guard carry away captive. 25.12. But the captain of the guard left of the poorest of the land to be vinedressers and husbandmen. 25.13. And the pillars of brass that were in the house of the LORD, and the bases and the brazen sea that were in the house of the LORD, did the Chaldeans break in pieces, and carried the brass of them to Babylon. 25.14. And the pots, and the shovels, and the snuffers, and the pans, and all the vessels of brass wherewith they ministered, took they away. 25.15. And the fire-pans, and the basins, that which was of gold, in gold, and that which was of silver, in silver, the captain of the guard took away. 25.16. The two pillars, the one sea, and the bases, which Solomon had made for the house of the LORD; the brass of all these vessels was without weight. 25.17. The height of the one pillar was eighteen cubits, and a capital of brass was upon it; and the height of the capital was three cubits; with network and pomegranates upon the capital round about, all of brass; and like unto these had the second pillar with network. 25.18. And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the door; 25.19. and out of the city he took an officer that was set over the men of war; and five men of them that saw the king’s face, who were found in the city; and the scribe of the captain of the host, who mustered the people of the land; and threescore men of the people of the land, that were found in the city. 25.20. And Nebuzaradan the captain of the guard took them, and brought them to the king of Babylon to Riblah. 25.21. And the king of Babylon smote them, and put them to death at Riblah in the land of Hamath. So Judah was carried away captive out of his land. 25.22. And as for the people that were left in the land of Judah, whom Nebuchadnezzar king of Babylon had left, even over them he made Gedaliah the son of Ahikam, the son of Shaphan, governor. 25.23. Now when all the captains of the forces, they and their men, heard that the king of Babylon had made Gedaliah governor, they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Joha the son of Kareah, and Seraiah the son of Tanhumeth the Netophathite and Jaazaniah the son of the Maacathite, they and their men. 25.25. But it came to pass in the seventh month, that Ishmael the son of Nethaniah, the son of Elishama, of the seed royal, came, and ten men with him, and smote Gedaliah, that he died, and the Jews and the Chaldeans that were with him at Mizpah.

25. Hebrew Bible, Joshua, 9.14, 10.12-10.14, 14.4, 21.1-21.40 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •onias temple •jerusalem (yerushalmi) targum (targum pseudo-jonathan), repository of holy writings, temple as •pastureland, in the temple vision of ezekiel Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 341; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 93, 227; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 231

10.12. אָז יְדַבֵּר יְהוֹשֻׁעַ לַיהוָה בְּיוֹם תֵּת יְהוָה אֶת־הָאֱמֹרִי לִפְנֵי בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם וְיָרֵחַ בְּעֵמֶק אַיָּלוֹן׃ 10.13. וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד עַד־יִקֹּם גּוֹי אֹיְבָיו הֲלֹא־הִיא כְתוּבָה עַל־סֵפֶר הַיָּשָׁר וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם וְלֹא־אָץ לָבוֹא כְּיוֹם תָּמִים׃ 10.14. וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו לִשְׁמֹעַ יְהוָה בְּקוֹל אִישׁ כִּי יְהוָה נִלְחָם לְיִשְׂרָאֵל׃ 21.16. וְאֶת־עַיִן וְאֶת־מִגְרָשֶׁהָ וְאֶת־יֻטָּה וְאֶת־מִגְרָשֶׁהָ אֶת־בֵּית שֶׁמֶשׁ וְאֶת־מִגְרָשֶׁהָ עָרִים תֵּשַׁע מֵאֵת שְׁנֵי הַשְּׁבָטִים הָאֵלֶּה׃ 21.25. וּמִמַּחֲצִית מַטֵּה מְנַשֶּׁה אֶת־תַּעְנַךְ וְאֶת־מִגְרָשֶׁהָ וְאֶת־גַּת־רִמּוֹן וְאֶת־מִגְרָשֶׁהָ עָרִים שְׁתָּיִם׃

10.12. Then spoke Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel; and he said in the sight of Israel: ‘Sun, stand thou still upon Gibeon; And thou, Moon, in the valley of Aijalon.’ 10.13. And the sun stood still, and the moon stayed, Until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day. 10.14. And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man; for the LORD fought for Israel. 21.16. and Ain with the open land about it, and Juttah with the open land about it, and Beth-shemesh with the open land about it; nine cities out of those two tribes. 21.25. And out of the half-tribe of Manasseh, Taanach with the open land about it, and Gath-rimmon with the open land about it; two cities.

26. Homer, Odyssey, 13.161-13.164 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •ios, iovis cassius, temple of Found in books: Roller, A Guide to the Geography of Pliny the Elder (2022) 215

13.161. ἔνθʼ ἔμενʼ· ἡ δὲ μάλα σχεδὸν ἤλυθε ποντοπόρος νηῦς 13.162. ῥίμφα διωκομένη· τῆς δὲ σχεδὸν ἦλθʼ ἐνοσίχθων, 13.163. ὅς μιν λᾶαν ἔθηκε καὶ ἐρρίζωσεν ἔνερθε 13.164. χειρὶ καταπρηνεῖ ἐλάσας· ὁ δὲ νόσφι βεβήκει.

27. Hebrew Bible, Isaiah, 1, 1.10, 1.24, 1.25, 1.26, 1.27, 2.2, 2.3, 2.4, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 6.9, 6.10, 8.14, 11, 15, 17, 19, 19.16, 19.17, 19.18, 19.19, 19.20, 19.21, 19.22, 19.23, 19.24, 19.25, 26.18, 28.16, 28.17, 32.17, 33.10, 34.11, 35.1, 35.2, 35.3, 35.4, 35.5, 35.6, 35.7, 35.8, 35.9, 35.10, 40.1, 41.2, 43.14, 44.27-45.1, 45.1, 47.8, 47.9, 47.12, 51.3, 52.2, 54.1, 54.11, 54.12, 56.7, 57.7, 57.8, 58.6, 60.1, 60.7, 61.1, 61.2, 61.8, 61.10, 62.4, 65.4, 66.1, 66.2, 66.10, 66.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 356; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 125, 131, 132

61.10. I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels.

28. Hebrew Bible, 1 Kings, 1.39, 6.13, 6.18, 6.21, 6.29, 7.13-7.51, 8.10-8.13, 8.27, 14.24, 22.19-22.22 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •pastureland, in the temple vision of ezekiel •temple, as ritually inadequate, in new testament •temple, as garden •temple, as palanquin •temple of ezekiel, as an earthly temple •temple of solomon, as described by josephus •temple of ezekiel, as a heavenly temple •temple, as cosmos, in philo Found in books: Ganzel and Holtz, Contextualizing Jewish Temples (2020) 133, 134, 141; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 93; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 122, 242; Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 47, 133

1.39. וַיִּקַּח צָדוֹק הַכֹּהֵן אֶת־קֶרֶן הַשֶּׁמֶן מִן־הָאֹהֶל וַיִּמְשַׁח אֶת־שְׁלֹמֹה וַיִּתְקְעוּ בַּשּׁוֹפָר וַיֹּאמְרוּ כָּל־הָעָם יְחִי הַמֶּלֶךְ שְׁלֹמֹה׃ 6.13. וְשָׁכַנְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וְלֹא אֶעֱזֹב אֶת־עַמִּי יִשְׂרָאֵל׃ 6.18. וְאֶרֶז אֶל־הַבַּיִת פְּנִימָה מִקְלַעַת פְּקָעִים וּפְטוּרֵי צִצִּים הַכֹּל אֶרֶז אֵין אֶבֶן נִרְאָה׃ 6.21. וַיְצַף שְׁלֹמֹה אֶת־הַבַּיִת מִפְּנִימָה זָהָב סָגוּר וַיְעַבֵּר ברתיקות [בְּרַתּוּקוֹת] זָהָב לִפְנֵי הַדְּבִיר וַיְצַפֵּהוּ זָהָב׃ 6.29. וְאֵת כָּל־קִירוֹת הַבַּיִת מֵסַב קָלַע פִּתּוּחֵי מִקְלְעוֹת כְּרוּבִים וְתִמֹרֹת וּפְטוּרֵי צִצִּים מִלִּפְנִים וְלַחִיצוֹן׃ 7.14. בֶּן־אִשָּׁה אַלְמָנָה הוּא מִמַּטֵּה נַפְתָּלִי וְאָבִיו אִישׁ־צֹרִי חֹרֵשׁ נְחֹשֶׁת וַיִּמָּלֵא אֶת־הַחָכְמָה וְאֶת־הַתְּבוּנָה וְאֶת־הַדַּעַת לַעֲשׂוֹת כָּל־מְלָאכָה בַּנְּחֹשֶׁת וַיָּבוֹא אֶל־הַמֶּלֶךְ שְׁלֹמֹה וַיַּעַשׂ אֶת־כָּל־מְלַאכְתּוֹ׃ 7.16. וּשְׁתֵּי כֹתָרֹת עָשָׂה לָתֵת עַל־רָאשֵׁי הָעַמּוּדִים מֻצַק נְחֹשֶׁת חָמֵשׁ אַמּוֹת קוֹמַת הַכֹּתֶרֶת הָאֶחָת וְחָמֵשׁ אַמּוֹת קוֹמַת הַכֹּתֶרֶת הַשֵּׁנִית׃ 7.18. וַיַּעַשׂ אֶת־הָעַמּוּדִים וּשְׁנֵי טוּרִים סָבִיב עַל־הַשְּׂבָכָה הָאֶחָת לְכַסּוֹת אֶת־הַכֹּתָרֹת אֲשֶׁר עַל־רֹאשׁ הָרִמֹּנִים וְכֵן עָשָׂה לַכֹּתֶרֶת הַשֵּׁנִית׃ 7.19. וְכֹתָרֹת אֲשֶׁר עַל־רֹאשׁ הָעַמּוּדִים מַעֲשֵׂה שׁוּשַׁן בָּאוּלָם אַרְבַּע אַמּוֹת׃ 7.21. וַיָּקֶם אֶת־הָעַמֻּדִים לְאֻלָם הַהֵיכָל וַיָּקֶם אֶת־הָעַמּוּד הַיְמָנִי וַיִּקְרָא אֶת־שְׁמוֹ יָכִין וַיָּקֶם אֶת־הָעַמּוּד הַשְּׂמָאלִי וַיִּקְרָא אֶת־שְׁמוֹ בֹּעַז׃ 7.22. וְעַל רֹאשׁ הָעַמּוּדִים מַעֲשֵׂה שׁוֹשָׁן וַתִּתֹּם מְלֶאכֶת הָעַמּוּדִים׃ 7.23. וַיַּעַשׂ אֶת־הַיָּם מוּצָק עֶשֶׂר בָּאַמָּה מִשְּׂפָתוֹ עַד־שְׂפָתוֹ עָגֹל סָבִיב וְחָמֵשׁ בָּאַמָּה קוֹמָתוֹ וקוה [וְקָו] שְׁלֹשִׁים בָּאַמָּה יָסֹב אֹתוֹ סָבִיב׃ 7.24. וּפְקָעִים מִתַּחַת לִשְׂפָתוֹ סָבִיב סֹבְבִים אֹתוֹ עֶשֶׂר בָּאַמָּה מַקִּפִים אֶת־הַיָּם סָבִיב שְׁנֵי טוּרִים הַפְּקָעִים יְצֻקִים בִּיצֻקָתוֹ׃ 7.25. עֹמֵד עַל־שְׁנֵי עָשָׂר בָּקָר שְׁלֹשָׁה פֹנִים צָפוֹנָה וּשְׁלֹשָׁה פֹנִים יָמָּה וּשְׁלֹשָׁה פֹּנִים נֶגְבָּה וּשְׁלֹשָׁה פֹּנִים מִזְרָחָה וְהַיָּם עֲלֵיהֶם מִלְמָעְלָה וְכָל־אֲחֹרֵיהֶם בָּיְתָה׃ 7.26. וְעָבְיוֹ טֶפַח וּשְׂפָתוֹ כְּמַעֲשֵׂה שְׂפַת־כּוֹס פֶּרַח שׁוֹשָׁן אַלְפַּיִם בַּת יָכִיל׃ 7.29. וְעַל־הַמִּסְגְּרוֹת אֲשֶׁר בֵּין הַשְׁלַבִּים אֲרָיוֹת בָּקָר וּכְרוּבִים וְעַל־הַשְׁלַבִּים כֵּן מִמָּעַל וּמִתַּחַת לַאֲרָיוֹת וְלַבָּקָר לֹיוֹת מַעֲשֵׂה מוֹרָד׃ 7.32. וְאַרְבַּעַת הָאוֹפַנִּים לְמִתַּחַת לַמִּסְגְּרוֹת וִידוֹת הָאוֹפַנִּים בַּמְּכוֹנָה וְקוֹמַת הָאוֹפַן הָאֶחָד אַמָּה וַחֲצִי הָאַמָּה׃ 7.36. וַיְפַתַּח עַל־הַלֻּחֹת יְדֹתֶיהָ וְעַל ומסגרתיה [מִסְגְּרֹתֶיהָ] כְּרוּבִים אֲרָיוֹת וְתִמֹרֹת כְּמַעַר־אִישׁ וְלֹיוֹת סָבִיב׃ 7.48. וַיַּעַשׂ שְׁלֹמֹה אֵת כָּל־הַכֵּלִים אֲשֶׁר בֵּית יְהוָה אֵת מִזְבַּח הַזָּהָב וְאֶת־הַשֻּׁלְחָן אֲשֶׁר עָלָיו לֶחֶם הַפָּנִים זָהָב׃ 7.49. וְאֶת־הַמְּנֹרוֹת חָמֵשׁ מִיָּמִין וְחָמֵשׁ מִשְּׂמֹאול לִפְנֵי הַדְּבִיר זָהָב סָגוּר וְהַפֶּרַח וְהַנֵּרֹת וְהַמֶּלְקַחַיִם זָהָב׃ 7.51. וַתִּשְׁלַם כָּל־הַמְּלָאכָה אֲשֶׁר עָשָׂה הַמֶּלֶךְ שְׁלֹמֹה בֵּית יְהוָה וַיָּבֵא שְׁלֹמֹה אֶת־קָדְשֵׁי דָּוִד אָבִיו אֶת־הַכֶּסֶף וְאֶת־הַזָּהָב וְאֶת־הַכֵּלִים נָתַן בְּאֹצְרוֹת בֵּית יְהוָה׃ 8.11. וְלֹא־יָכְלוּ הַכֹּהֲנִים לַעֲמֹד לְשָׁרֵת מִפְּנֵי הֶעָנָן כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה׃ 8.12. אָז אָמַר שְׁלֹמֹה יְהוָה אָמַר לִשְׁכֹּן בָּעֲרָפֶל׃ 8.13. בָּנֹה בָנִיתִי בֵּית זְבֻל לָךְ מָכוֹן לְשִׁבְתְּךָ עוֹלָמִים׃ 8.27. כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים עַל־הָאָרֶץ הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּי־הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי׃ 14.24. וְגַם־קָדֵשׁ הָיָה בָאָרֶץ עָשׂוּ כְּכֹל הַתּוֹעֲבֹת הַגּוֹיִם אֲשֶׁר הוֹרִישׁ יְהוָה מִפְּנֵי בְּנֵי יִשְׂרָאֵל׃ 22.19. וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃ 22.21. וַיֵּצֵא הָרוּחַ וַיַּעֲמֹד לִפְנֵי יְהוָה וַיֹּאמֶר אֲנִי אֲפַתֶּנּוּ וַיֹּאמֶר יְהוָה אֵלָיו בַּמָּה׃ 22.22. וַיֹּאמֶר אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאָיו וַיֹּאמֶר תְּפַתֶּה וְגַם־תּוּכָל צֵא וַעֲשֵׂה־כֵן׃

1.39. And Zadok the priest took the horn of oil out of the Tent, and anointed Solomon. And they blew the ram’s horn; and all the people said: ‘Long live king Solomon.’ 6.13. in that I will dwell therein among the children of Israel, and will not forsake My people Israel.’ 6.18. And the cedar on the house within was carved with knops and open flowers; all was cedar; there was no stone seen. 6.21. So Solomon overlaid athe house within with pure gold; and he drew chains of gold across the wall before the Sanctuary; and he overlaid it with gold. 6.29. And he carved all the walls of the house round about with carved figures of cherubim and palm-trees and open flowers, within and without. 7.14. He was the son of a widow of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and skill, to work all works in brass. And he came to king Solomon, and wrought all his work. 7.16. And he made two capitals of molten brass, to set upon the tops of the pillars; the height of the one capital was five cubits, and the height of the other capital was five cubits. 7.18. And he made the pillars; and there were two rows round about upon the one network, to cover the capitals that were upon the top of the pomegranates; and so did he for the other capital. 7.19. And the capitals that were upon the top of the pillars in the porch were of lily-work, four cubits. 7.20. And there were capitals above also upon the two pillars, close by the belly which was beside the network; and the pomegranates were two hundred, in rows round about upon each capital. 7.21. And he set up the pillars at the porch of the temple; and he set up the right pillar, and called the name thereof Jachin; and he set up the left pillar, and called the name thereof Boaz. 7.22. And upon the top of the pillars was lily-work; so was the work of the pillars finished. 7.23. And he made the molten sea of ten cubits from brim to brim, round in compass, and the height thereof was five cubits; and a line of thirty cubits did compass it round about. 7.24. And under the brim of it round about there were knops which did compass it, for ten cubits, compassing the sea round about; the knops were in two rows, cast when it was cast. 7.25. It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east; and the sea was set upon them above, and all their hinder parts were inward. 7.26. And it was a hand-breadth thick; and the brim thereof was wrought like the brim of a cup, like the flower of a lily; it held two thousand baths. 7.29. and on the borders that were between the stays were lions, oxen, and cherubim; and upon the stays it was in like manner above; and beneath the lions and oxen were wreaths of hanging work. 7.32. And the four wheels were underneath the borders; and the axletrees of the wheels were in the base; and the height of a wheel was a cubit and half a cubit. 7.36. And on the plates of the stays thereof, and on the borders thereof, he graved cherubim, lions, and palm-trees, according to the space of each, with wreaths round about. 7.48. And Solomon made all the vessels that were in the house of the LORD: the golden altar, and the table whereupon the showbread was, of gold; 7.49. and the candlesticks, five on the right side, and five on the left, before the Sanctuary, of pure gold; and the flowers, and the lamps, and the tongs, of gold; 7.50. and the cups, and the snuffers, and the basins, and the pans, and the fire-pans, of pure gold; and the hinges, both for the doors of the inner house, the most holy place, and for the doors of the house, that is, of the temple, of gold. 7.51. Thus all the work that king Solomon wrought in the house of the LORD was finished. And Solomon brought in the things which David his father had dedicated, the silver, and the gold, and the vessels, and put them in the treasuries of the house of the LORD. 8.10. And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD, 8.11. o that the priests could not stand to minister by reason of the cloud; for the glory of the LORD filled the house of the LORD. 8.12. Then spoke Solomon: The LORD hath said that He would dwell in the thick darkness. 8.13. I have surely built Thee a house of habitation, A place for Thee to dwell in for ever. 8.27. But will God in very truth dwell on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded! 14.24. and there were also sodomites in the land; they did according to all the abominations of the nations which the LORD drove out before the children of Israel. . 22.19. And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left. 22.20. And the LORD said: Who shall entice Ahab, that he may go up and fall at Ramoth-gilead. And one said: On this manner; and another said: On that manner. 22.21. And there came forth the spirit, and stood before the LORD, and said: I will entice him. 22.22. And the LORD said unto him: Wherewith? And he said: I will go forth, and will be a lying spirit in the mouth of all his prophets. And He said: Thou shalt entice him, and shalt prevail also; go forth, and do so.

29. Hebrew Bible, 1 Samuel, 1.35, 2.1, 2.11, 2.15-2.17, 2.22, 2.27-2.36, 5.19, 5.23-5.24, 6.21, 7.8, 8.16, 9.16, 10.1, 10.22, 10.25, 13.14, 14.3, 14.7, 14.18, 14.41, 21.1, 21.5-21.16, 22.10, 22.13, 23.2, 23.4, 23.6, 23.9-23.12, 23.27, 25.26, 28.3-28.6, 30.7-30.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 341; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 182; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 130, 131, 138, 190, 231, 300, 436, 440; Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 24

2.1. יְהוָה יֵחַתּוּ מריבו [מְרִיבָיו] עלו [עָלָיו] בַּשָּׁמַיִם יַרְעֵם יְהוָה יָדִין אַפְסֵי־אָרֶץ וְיִתֶּן־עֹז לְמַלְכּוֹ וְיָרֵם קֶרֶן מְשִׁיחוֹ׃ 2.1. וַתִּתְפַּלֵּל חַנָּה וַתֹּאמַר עָלַץ לִבִּי בַּיהוָה רָמָה קַרְנִי בַּיהוָה רָחַב פִּי עַל־אוֹיְבַי כִּי שָׂמַחְתִּי בִּישׁוּעָתֶךָ׃ 2.11. וַיֵּלֶךְ אֶלְקָנָה הָרָמָתָה עַל־בֵּיתוֹ וְהַנַּעַר הָיָה מְשָׁרֵת אֶת־יְהוָה אֶת־פְּנֵי עֵלִי הַכֹּהֵן׃ 2.15. גַּם בְּטֶרֶם יַקְטִרוּן אֶת־הַחֵלֶב וּבָא נַעַר הַכֹּהֵן וְאָמַר לָאִישׁ הַזֹּבֵחַ תְּנָה בָשָׂר לִצְלוֹת לַכֹּהֵן וְלֹא־יִקַּח מִמְּךָ בָּשָׂר מְבֻשָּׁל כִּי אִם־חָי׃ 2.16. וַיֹּאמֶר אֵלָיו הָאִישׁ קַטֵּר יַקְטִירוּן כַּיּוֹם הַחֵלֶב וְקַח־לְךָ כַּאֲשֶׁר תְּאַוֶּה נַפְשֶׁךָ וְאָמַר לו [לֹא] כִּי עַתָּה תִתֵּן וְאִם־לֹא לָקַחְתִּי בְחָזְקָה׃ 2.17. וַתְּהִי חַטַּאת הַנְּעָרִים גְּדוֹלָה מְאֹד אֶת־פְּנֵי יְהוָה כִּי נִאֲצוּ הָאֲנָשִׁים אֵת מִנְחַת יְהוָה׃ 2.22. וְעֵלִי זָקֵן מְאֹד וְשָׁמַע אֵת כָּל־אֲשֶׁר יַעֲשׂוּן בָּנָיו לְכָל־יִשְׂרָאֵל וְאֵת אֲשֶׁר־יִשְׁכְּבוּן אֶת־הַנָּשִׁים הַצֹּבְאוֹת פֶּתַח אֹהֶל מוֹעֵד׃ 2.27. וַיָּבֹא אִישׁ־אֱלֹהִים אֶל־עֵלִי וַיֹּאמֶר אֵלָיו כֹּה אָמַר יְהוָה הֲנִגְלֹה נִגְלֵיתִי אֶל־בֵּית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם לְבֵית פַּרְעֹה׃ 2.28. וּבָחֹר אֹתוֹ מִכָּל־שִׁבְטֵי יִשְׂרָאֵל לִי לְכֹהֵן לַעֲלוֹת עַל־מִזְבְּחִי לְהַקְטִיר קְטֹרֶת לָשֵׂאת אֵפוֹד לְפָנָי וָאֶתְּנָה לְבֵית אָבִיךָ אֶת־כָּל־אִשֵּׁי בְּנֵי יִשְׂרָאֵל׃ 2.29. לָמָּה תִבְעֲטוּ בְּזִבְחִי וּבְמִנְחָתִי אֲשֶׁר צִוִּיתִי מָעוֹן וַתְּכַבֵּד אֶת־בָּנֶיךָ מִמֶּנִּי לְהַבְרִיאֲכֶם מֵרֵאשִׁית כָּל־מִנְחַת יִשְׂרָאֵל לְעַמִּי׃ 2.31. הִנֵּה יָמִים בָּאִים וְגָדַעְתִּי אֶת־זְרֹעֲךָ וְאֶת־זְרֹעַ בֵּית אָבִיךָ מִהְיוֹת זָקֵן בְּבֵיתֶךָ׃ 2.32. וְהִבַּטְתָּ צַר מָעוֹן בְּכֹל אֲשֶׁר־יֵיטִיב אֶת־יִשְׂרָאֵל וְלֹא־יִהְיֶה זָקֵן בְּבֵיתְךָ כָּל־הַיָּמִים׃ 2.33. וְאִישׁ לֹא־אַכְרִית לְךָ מֵעִם מִזְבְּחִי לְכַלּוֹת אֶת־עֵינֶיךָ וְלַאֲדִיב אֶת־נַפְשֶׁךָ וְכָל־מַרְבִּית בֵּיתְךָ יָמוּתוּ אֲנָשִׁים׃ 2.34. וְזֶה־לְּךָ הָאוֹת אֲשֶׁר יָבֹא אֶל־שְׁנֵי בָנֶיךָ אֶל־חָפְנִי וּפִינְחָס בְּיוֹם אֶחָד יָמוּתוּ שְׁנֵיהֶם׃ 2.35. וַהֲקִימֹתִי לִי כֹּהֵן נֶאֱמָן כַּאֲשֶׁר בִּלְבָבִי וּבְנַפְשִׁי יַעֲשֶׂה וּבָנִיתִי לוֹ בַּיִת נֶאֱמָן וְהִתְהַלֵּךְ לִפְנֵי־מְשִׁיחִי כָּל־הַיָּמִים׃ 2.36. וְהָיָה כָּל־הַנּוֹתָר בְּבֵיתְךָ יָבוֹא לְהִשְׁתַּחֲוֺת לוֹ לַאֲגוֹרַת כֶּסֶף וְכִכַּר־לָחֶם וְאָמַר סְפָחֵנִי נָא אֶל־אַחַת הַכְּהֻנּוֹת לֶאֱכֹל פַּת־לָחֶם׃ 7.8. וַיֹּאמְרוּ בְנֵי־יִשְׂרָאֵל אֶל־שְׁמוּאֵל אַל־תַּחֲרֵשׁ מִמֶּנּוּ מִזְּעֹק אֶל־יְהוָה אֱלֹהֵינוּ וְיֹשִׁעֵנוּ מִיַּד פְּלִשְׁתִּים׃ 8.16. וְאֶת־עַבְדֵיכֶם וְאֶת־שִׁפְחוֹתֵיכֶם וְאֶת־בַּחוּרֵיכֶם הַטּוֹבִים וְאֶת־חֲמוֹרֵיכֶם יִקָּח וְעָשָׂה לִמְלַאכְתּוֹ׃ 9.16. כָּעֵת מָחָר אֶשְׁלַח אֵלֶיךָ אִישׁ מֵאֶרֶץ בִּנְיָמִן וּמְשַׁחְתּוֹ לְנָגִיד עַל־עַמִּי יִשְׂרָאֵל וְהוֹשִׁיעַ אֶת־עַמִּי מִיַּד פְּלִשְׁתִּים כִּי רָאִיתִי אֶת־עַמִּי כִּי בָּאָה צַעֲקָתוֹ אֵלָי׃ 10.1. וַיָּבֹאוּ שָׁם הַגִּבְעָתָה וְהִנֵּה חֶבֶל־נְבִאִים לִקְרָאתוֹ וַתִּצְלַח עָלָיו רוּחַ אֱלֹהִים וַיִּתְנַבֵּא בְּתוֹכָם׃ 10.1. וַיִּקַּח שְׁמוּאֵל אֶת־פַּךְ הַשֶּׁמֶן וַיִּצֹק עַל־רֹאשׁוֹ וַיִּשָּׁקֵהוּ וַיֹּאמֶר הֲלוֹא כִּי־מְשָׁחֲךָ יְהוָה עַל־נַחֲלָתוֹ לְנָגִיד׃ 10.22. וַיִּשְׁאֲלוּ־עוֹד בַּיהוָה הֲבָא עוֹד הֲלֹם אִישׁ וַיֹּאמֶר יְהוָה הִנֵּה־הוּא נֶחְבָּא אֶל־הַכֵּלִים׃ 10.25. וַיְדַבֵּר שְׁמוּאֵל אֶל־הָעָם אֵת מִשְׁפַּט הַמְּלֻכָה וַיִּכְתֹּב בַּסֵּפֶר וַיַּנַּח לִפְנֵי יְהוָה וַיְשַׁלַּח שְׁמוּאֵל אֶת־כָּל־הָעָם אִישׁ לְבֵיתוֹ׃ 13.14. וְעַתָּה מַמְלַכְתְּךָ לֹא־תָקוּם בִּקֵּשׁ יְהוָה לוֹ אִישׁ כִּלְבָבוֹ וַיְצַוֵּהוּ יְהוָה לְנָגִיד עַל־עַמּוֹ כִּי לֹא שָׁמַרְתָּ אֵת אֲשֶׁר־צִוְּךָ יְהוָה׃ 14.3. וַאֲחִיָּה בֶן־אֲחִטוּב אֲחִי אִיכָבוֹד בֶּן־פִּינְחָס בֶּן־עֵלִי כֹּהֵן יְהוָה בְּשִׁלוֹ נֹשֵׂא אֵפוֹד וְהָעָם לֹא יָדַע כִּי הָלַךְ יוֹנָתָן׃ 14.3. אַף כִּי לוּא אָכֹל אָכַל הַיּוֹם הָעָם מִשְּׁלַל אֹיְבָיו אֲשֶׁר מָצָא כִּי עַתָּה לֹא־רָבְתָה מַכָּה בַּפְּלִשְׁתִּים׃ 14.7. וַיֹּאמֶר לוֹ נֹשֵׂא כֵלָיו עֲשֵׂה כָּל־אֲשֶׁר בִּלְבָבֶךָ נְטֵה לָךְ הִנְנִי עִמְּךָ כִּלְבָבֶךָ׃ 14.18. וַיֹּאמֶר שָׁאוּל לַאֲחִיָּה הַגִּישָׁה אֲרוֹן הָאֱלֹהִים כִּי־הָיָה אֲרוֹן הָאֱלֹהִים בַּיּוֹם הַהוּא וּבְנֵי יִשְׂרָאֵל׃ 14.41. וַיֹּאמֶר שָׁאוּל אֶל־יְהוָה אֱלֹהֵי יִשְׂרָאֵל הָבָה תָמִים וַיִּלָּכֵד יוֹנָתָן וְשָׁאוּל וְהָעָם יָצָאוּ׃ 21.1. וַיָּקָם וַיֵּלַךְ וִיהוֹנָתָן בָּא הָעִיר׃ 21.1. וַיֹּאמֶר הַכֹּהֵן חֶרֶב גָּלְיָת הַפְּלִשְׁתִּי אֲשֶׁר־הִכִּיתָ בְּעֵמֶק הָאֵלָה הִנֵּה־הִיא לוּטָה בַשִּׂמְלָה אַחֲרֵי הָאֵפוֹד אִם־אֹתָהּ תִּקַּח־לְךָ קָח כִּי אֵין אַחֶרֶת זוּלָתָהּ בָּזֶה וַיֹּאמֶר דָּוִד אֵין כָּמוֹהָ תְּנֶנָּה לִּי׃ 21.5. וַיַּעַן הַכֹּהֵן אֶת־דָּוִד וַיֹּאמֶר אֵין־לֶחֶם חֹל אֶל־תַּחַת יָדִי כִּי־אִם־לֶחֶם קֹדֶשׁ יֵשׁ אִם־נִשְׁמְרוּ הַנְּעָרִים אַךְ מֵאִשָּׁה׃ 21.6. וַיַּעַן דָּוִד אֶת־הַכֹּהֵן וַיֹּאמֶר לוֹ כִּי אִם־אִשָּׁה עֲצֻרָה־לָנוּ כִּתְמוֹל שִׁלְשֹׁם בְּצֵאתִי וַיִּהְיוּ כְלֵי־הַנְּעָרִים קֹדֶשׁ וְהוּא דֶּרֶךְ חֹל וְאַף כִּי הַיּוֹם יִקְדַּשׁ בַּכֶּלִי׃ 21.7. וַיִּתֶּן־לוֹ הַכֹּהֵן קֹדֶשׁ כִּי לֹא־הָיָה שָׁם לֶחֶם כִּי־אִם־לֶחֶם הַפָּנִים הַמּוּסָרִים מִלִּפְנֵי יְהוָה לָשׂוּם לֶחֶם חֹם בְּיוֹם הִלָּקְחוֹ׃ 21.8. וְשָׁם אִישׁ מֵעַבְדֵי שָׁאוּל בַּיּוֹם הַהוּא נֶעְצָר לִפְנֵי יְהוָה וּשְׁמוֹ דֹּאֵג הָאֲדֹמִי אַבִּיר הָרֹעִים אֲשֶׁר לְשָׁאוּל׃ 21.9. וַיֹּאמֶר דָּוִד לַאֲחִימֶלֶךְ וְאִין יֶשׁ־פֹּה תַחַת־יָדְךָ חֲנִית אוֹ־חָרֶב כִּי גַם־חַרְבִּי וְגַם־כֵּלַי לֹא־לָקַחְתִּי בְיָדִי כִּי־הָיָה דְבַר־הַמֶּלֶךְ נָחוּץ׃ 21.11. וַיָּקָם דָּוִד וַיִּבְרַח בַּיּוֹם־הַהוּא מִפְּנֵי שָׁאוּל וַיָּבֹא אֶל־אָכִישׁ מֶלֶךְ גַּת׃ 21.12. וַיֹּאמְרוּ עַבְדֵי אָכִישׁ אֵלָיו הֲלוֹא־זֶה דָוִד מֶלֶךְ הָאָרֶץ הֲלוֹא לָזֶה יַעֲנוּ בַמְּחֹלוֹת לֵאמֹר הִכָּה שָׁאוּל באלפו [בַּאֲלָפָיו] וְדָוִד ברבבתו [בְּרִבְבֹתָיו׃] 21.13. וַיָּשֶׂם דָּוִד אֶת־הַדְּבָרִים הָאֵלֶּה בִּלְבָבוֹ וַיִּרָא מְאֹד מִפְּנֵי אָכִישׁ מֶלֶךְ־גַּת׃ 21.14. וַיְשַׁנּוֹ אֶת־טַעְמוֹ בְּעֵינֵיהֶם וַיִּתְהֹלֵל בְּיָדָם ויתו [וַיְתָיו] עַל־דַּלְתוֹת הַשַּׁעַר וַיּוֹרֶד רִירוֹ אֶל־זְקָנוֹ׃ 21.15. וַיֹּאמֶר אָכִישׁ אֶל־עֲבָדָיו הִנֵּה תִרְאוּ אִישׁ מִשְׁתַּגֵּעַ לָמָּה תָּבִיאוּ אֹתוֹ אֵלָי׃ 21.16. חֲסַר מְשֻׁגָּעִים אָנִי כִּי־הֲבֵאתֶם אֶת־זֶה לְהִשְׁתַּגֵּעַ עָלָי הֲזֶה יָבוֹא אֶל־בֵּיתִי׃ 23.2. וְעַתָּה לְכָל־אַוַּת נַפְשְׁךָ הַמֶּלֶךְ לָרֶדֶת רֵד וְלָנוּ הַסְגִּירוֹ בְּיַד הַמֶּלֶךְ׃ 23.2. וַיִּשְׁאַל דָּוִד בַּיהוָה לֵאמֹר הַאֵלֵךְ וְהִכֵּיתִי בַּפְּלִשְׁתִּים הָאֵלֶּה וַיֹּאמֶר יְהוָה אֶל־דָּוִד לֵךְ וְהִכִּיתָ בַפְּלִשְׁתִּים וְהוֹשַׁעְתָּ אֶת־קְעִילָה׃ 23.4. וַיּוֹסֶף עוֹד דָּוִד לִשְׁאֹל בַּיהוָה וַיַּעֲנֵהוּ יְהוָה וַיֹּאמֶר קוּם רֵד קְעִילָה כִּי־אֲנִי נֹתֵן אֶת־פְּלִשְׁתִּים בְּיָדֶךָ׃ 23.9. וַיֵּדַע דָּוִד כִּי עָלָיו שָׁאוּל מַחֲרִישׁ הָרָעָה וַיֹּאמֶר אֶל־אֶבְיָתָר הַכֹּהֵן הַגִּישָׁה הָאֵפוֹד׃ 23.11. הֲיַסְגִּרֻנִי בַעֲלֵי קְעִילָה בְיָדוֹ הֲיֵרֵד שָׁאוּל כַּאֲשֶׁר שָׁמַע עַבְדֶּךָ יְהוָה אֱלֹהֵי יִשְׂרָאֵל הַגֶּד־נָא לְעַבְדֶּךָ וַיֹּאמֶר יְהוָה יֵרֵד׃ 23.12. וַיֹּאמֶר דָּוִד הֲיַסְגִּרוּ בַּעֲלֵי קְעִילָה אֹתִי וְאֶת־אֲנָשַׁי בְּיַד־שָׁאוּל וַיֹּאמֶר יְהוָה יַסְגִּירוּ׃ 25.26. וְעַתָּה אֲדֹנִי חַי־יְהוָה וְחֵי־נַפְשְׁךָ אֲשֶׁר מְנָעֲךָ יְהוָה מִבּוֹא בְדָמִים וְהוֹשֵׁעַ יָדְךָ לָךְ וְעַתָּה יִהְיוּ כְנָבָל אֹיְבֶיךָ וְהַמְבַקְשִׁים אֶל־אֲדֹנִי רָעָה׃ 28.3. וּשְׁמוּאֵל מֵת וַיִּסְפְּדוּ־לוֹ כָּל־יִשְׂרָאֵל וַיִּקְבְּרֻהוּ בָרָמָה וּבְעִירוֹ וְשָׁאוּל הֵסִיר הָאֹבוֹת וְאֶת־הַיִּדְּעֹנִים מֵהָאָרֶץ׃ 28.4. וַיִּקָּבְצוּ פְלִשְׁתִּים וַיָּבֹאוּ וַיַּחֲנוּ בְשׁוּנֵם וַיִּקְבֹּץ שָׁאוּל אֶת־כָּל־יִשְׂרָאֵל וַיַּחֲנוּ בַּגִּלְבֹּעַ׃ 28.5. וַיַּרְא שָׁאוּל אֶת־מַחֲנֵה פְלִשְׁתִּים וַיִּרָא וַיֶּחֱרַד לִבּוֹ מְאֹד׃ 28.6. וַיִּשְׁאַל שָׁאוּל בַּיהוָה וְלֹא עָנָהוּ יְהוָה גַּם בַּחֲלֹמוֹת גַּם בָּאוּרִים גַּם בַּנְּבִיאִם׃ 30.7. וַיֹּאמֶר דָּוִד אֶל־אֶבְיָתָר הַכֹּהֵן בֶּן־אֲחִימֶלֶךְ הַגִּישָׁה־נָּא לִי הָאֵפֹד וַיַּגֵּשׁ אֶבְיָתָר אֶת־הָאֵפֹד אֶל־דָּוִד׃ 30.8. וַיִּשְׁאַל דָּוִד בַּיהוָה לֵאמֹר אֶרְדֹּף אַחֲרֵי הַגְּדוּד־הַזֶּה הַאַשִּׂגֶנּוּ וַיֹּאמֶר לוֹ רְדֹף כִּי־הַשֵּׂג תַּשִּׂיג וְהַצֵּל תַּצִּיל׃

2.1. And Ĥanna prayed, and said, My heart rejoices in the Lord, my horn is exalted in the Lord: my mouth is enlarged over my enemies; because I rejoice in Thy salvation. 2.11. And Elqana went to Rama to his house. And the child did minister to the Lord before ῾Eli the priest. 2.15. Also before they burnt the fat, the priest’s lad came, and said to the man that sacrificed, Give some roasting meat for the priest; for he will not have boiled meat of thee, but raw. 2.16. And if any man said to him, Let them first burn the fat, and then take as much as thy soul desires; then he would answer him, No; but thou shalt give it me now: and if not, I will take it by force. 2.17. Wherefore the sin of the lads was very great before the Lord: for the men dishonoured the offering of the Lord. 2.22. Now ῾Eli was very old, and heard all that his sons did to all Yisra᾽el; and how they lay with the women that assembled at the door of the Tent of Meeting. 2.27. And there came a man of God to ῾Eli and said to him, Thus says the Lord, Did I not appear to the house of thy father, when they were in Miżrayim in the house of Par῾o? 2.28. And did I choose him out of all the tribes of Yisra᾽el to be my priest, to offer upon my altar, to burn incense, to wear an efod before me? and did I give to the house of thy father all the offerings made by fire of the children of Yisra᾽el? 2.29. Wherefore do you kick at my sacrifice and at my offering, which I have commanded in my habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Yisra᾽el my people? 2.30. Wherefore the Lord God of Yisra᾽el says, I said indeed that thy house, and the house of thy father, should walk before me forever; but now the Lord says, Far be it from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed. 2.31. Behold, the days come, that I will cut off thy arm, and the arm of thy father’s house, that there shall not be an old man in thy house. 2.32. And thou shalt see a rival in thy habitation, enjoying all wealth which God shall give Yisra᾽el: and there shall not be an old man in thy house forever. 2.33. And thy descendants shall I not cut off from my altar, but they shall be there to consume thy eyes, and to grieve thy heart: and all the greater folk of thy house shall die in the flower of their age. 2.34. And this shall be a sign to thee, that shall come upon thy two sons, on Ĥofni and Pineĥas; in one day they shall die both of them. 2.35. And I will raise me up a faithful priest, that shall do according to that which is in my heart and in my mind: and I will build him a sure house; and he shall walk before my anointed forever. 2.36. And it shall come to pass, that everyone that is left in thy house shall come and crouch to him for a piece of silver and a loaf of bread, and shall say, Put me, I pray thee, into one of the priests’ offices, that I may eat a piece of bread. 7.8. And the children of Yisra᾽el said to Shemu᾽el, Cease not to cry to the Lord our God for us, that he will save us out of the hand of the Pelishtim. 8.16. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. 9.16. To morrow about this time I will send thee a man out of the land of Binyamin, and thou shalt anoint him to be a prince over my people Yisra᾽el, that he may save my people out of the hand of the Pelishtim: for I have looked upon my people, because their cry is come to me. 10.1. Then Shemu᾽el took a flask of oil, and poured it upon his head, and kissed him, and said, Has not the Lord anointed thee to be a prince over his inheritance? 10.22. Therefore they inquired again of the Lord, Did the man come here? And the Lord answered, Behold, he is hidden among the baggage. 10.25. Then Shemu᾽el told the people the rules of the kingdom, and wrote it in a book, and laid it up before the Lord. And Shemu᾽el sent all the people away, every man to his house. 13.14. But now thy kingdom shall not endure: the Lord has sought him a man after his own heart, and the Lord has commanded him to be a prince over his people, because thou hast not kept that which the Lord commanded thee. 14.3. and Aĥiyya, the son of Aĥituv, I-khavod’s brother, the son of Pineĥas, the son of ῾Eli, was the Lord’s priest in Shilo, wearing an efod. And the people knew not that Yonatan was gone. 14.7. And his armourbearer said to him, Do all that is in thy heart: turn thee; behold, I am with thee according to thy heart. 14.18. And Sha᾽ul said to Aĥiyya, Bring the ark of God here. For the ark of God was at that time with the children of Yisra᾽el. 14.41. Therefore Sha᾽ul said to the Lord God of Yisra᾽el, Give a perfect lot. And Sha᾽ul and Yonatan were picked: but the people escaped. 21.1. And he arose and departed: and Yehonatan went into the city. 21.5. And the priest answered David, and said, There is no common bread in my hand, but there is hallowed bread; if the young men have kept themselves at least from women. 21.6. And David answered the priest, and said to him, of a truth women have been kept from us as always when I am on a journey, and the vessels of the young men are holy, (although it is a common journey,) how much more today when there will be hallowed bread in their vessel. 21.7. So the priest gave him hallowed bread: for there was no bread there but the showbread, that was taken from before the Lord, to put hot bread in its place on the day when it was taken away. 21.8. Now a certain man of the servants of Sha᾽ul was there that day, detained before the Lord; and his name was Do᾽eg the Edomite, the chiefest of the herdmen that belonged to Sha᾽ul. 21.9. And David said to Aĥimelekh, And is there not here under thy hand a spear or a sword? for I have neither brought my sword nor my weapons with me, because the king’s business was urgent. 21.10. And the priest said, The sword of Golyat the Pelishtian, whom thou didst slay in the valley of Ela, behold it is here wrapped in a cloth behind the efod: if thou wilt take that, take it: for there is no other save that here. And David said, There is none like that; give it to me. 21.11. And David arose, and fled that day from before Sha᾽ul, and went to Akhish the king of Gat. 21.12. And the servants of Akhish said to him, Is not this David the king of the land? did they not sing one to another of him in dances, saying, Sha᾽ul has slain his thousands, but David his ten thousands? 21.13. And David laid up these words in his heart, and was sore afraid of Akhish the king of Gat. 21.14. And he changed his be-haviour before them, and feigned himself mad in their hands, and scratched on the doors of the gate, and let his spittle run down upon his beard. 21.15. Then said Akhish to his servants, Lo, you see the man is mad: why then have you brought him to me? 21.16. Am I short of mad men, that you have brought this fellow to play the mad man in my presence? Shall this fellow come into my house? 23.2. Therefore David inquired of the Lord, saying, Shall I go and smite these Pelishtim? And the Lord said to David, Go, and smite the Pelishtim, and save Qe῾ila. 23.4. Then David inquired of the Lord yet again. And the Lord answered him and said, Arise, go down to Qe῾ila; for I will deliver the Pelishtim into thy hand. 23.9. And David knew that Sha᾽ul devised that mischief against him; and he said to Evyatar the priest, Bring the efod here. 23.10. Then said David, O Lord God of Yisra᾽el, Thy servant has certainly heard that Sha᾽ul seeks to come to Qe῾ila, to destroy the city for my sake. 23.11. Will the men of Qe῾ila deliver me up into his hand? will Sha᾽ul come down, as Thy servant has heard? O Lord God of Yisra᾽el, I beseech Thee, tell Thy servant. And the Lord said, He will come down. 23.12. Then said David, Will the men of Qe῾ila deliver me and my men into the hand of Sha᾽ul? And the Lord said, They will deliver thee up. 25.26. Now therefore, my lord, as the Lord lives, and as thy soul lives, seeing the Lord has prevented thee from coming to shed blood, and from avenging thyself with thy own hand, now let thy enemies, and they that seek evil to my lord, be as Naval. 28.3. Now Shemu᾽el was dead, and all Yisra᾽el had mourned him, and buried him in Rama in his own city. And Sha᾽ul had put away the mediums and the wizards, out of the land. 28.4. And the Pelishtim gathered themselves together, and came and pitched in Shunem: and Sha᾽ul gathered all Yisra᾽el together, and they pitched on the Gilboa. 28.5. And when Sha᾽ul saw the camp of the Pelishtim, he was afraid, and his heart greatly trembled. 28.6. And when Sha᾽ul inquired of the Lord, the Lord answered him not, neither by dreams, nor by the Urim, nor by prophets. 30.7. And David said to Evyatar, the priest, Aĥimelekh’s son, I pray thee, bring me here the efod. And Evyatar brought the efod of David. 30.8. And David inquired of the Lord, saying, Shall I pursue after this troop? shall I overtake them? And he answered him, Pursue: for thou shalt surely overtake them, and without fail recover all.

30. Hebrew Bible, Amos, 4.10, 7.7-7.9, 9.11 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •religion passim, temple, shrine •temple, community as Found in books: Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 212; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 153, 163

7.7. כֹּה הִרְאַנִי וְהִנֵּה אֲדֹנָי נִצָּב עַל־חוֹמַת אֲנָךְ וּבְיָדוֹ אֲנָךְ׃ 7.8. וַיֹּאמֶר יְהוָה אֵלַי מָה־אַתָּה רֹאֶה עָמוֹס וָאֹמַר אֲנָךְ וַיֹּאמֶר אֲדֹנָי הִנְנִי שָׂם אֲנָךְ בְּקֶרֶב עַמִּי יִשְׂרָאֵל לֹא־אוֹסִיף עוֹד עֲבוֹר לוֹ׃ 7.9. וְנָשַׁמּוּ בָּמוֹת יִשְׂחָק וּמִקְדְּשֵׁי יִשְׂרָאֵל יֶחֱרָבוּ וְקַמְתִּי עַל־בֵּית יָרָבְעָם בֶּחָרֶב׃ 9.11. בַּיּוֹם הַהוּא אָקִים אֶת־סֻכַּת דָּוִיד הַנֹּפֶלֶת וְגָדַרְתִּי אֶת־פִּרְצֵיהֶן וַהֲרִסֹתָיו אָקִים וּבְנִיתִיהָ כִּימֵי עוֹלָם׃

4.10. I have sent among you the pestilence in the way of Egypt; Your young men have I slain with the sword, And have carried away your horses; And I have made the stench of your camp to come up even into your nostrils; Yet have ye not returned unto Me, Saith the LORD. 7.7. Thus He showed me; and, behold, the Lord stood beside a wall made by a plumbline, with a plumbline in His hand. 7.8. And the LORD said unto me: ‘Amos, what seest thou?’ And I said: ‘A plumbline.’ Then said the Lord: Behold, I will set a plumbline in the midst of My people Israel; I will not again pardon them any more; 7.9. And the high places of Isaac shall be desolate, And the sanctuaries of Israel shall be laid waste; And I will rise against the house of Jeroboam with the sword. 9.11. In that day will I raise up The tabernacle of David that is fallen, And close up the breaches thereof, And I will raise up his ruins, And I will build it as in the days of old;

31. Hebrew Bible, 2 Samuel, 4.10, 6.22, 7.10-7.14, 8.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •mikdash me'at, as reduced-use temple •temple, as community, at qumran •temple, community as •religion passim, temple, shrine Found in books: Ganzel and Holtz, Contextualizing Jewish Temples (2020) 119; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 162, 163; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 212, 214, 215, 216; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 163, 164

6.22. וּנְקַלֹּתִי עוֹד מִזֹּאת וְהָיִיתִי שָׁפָל בְּעֵינָי וְעִם־הָאֲמָהוֹת אֲשֶׁר אָמַרְתְּ עִמָּם אִכָּבֵדָה׃ 7.11. וּלְמִן־הַיּוֹם אֲשֶׁר צִוִּיתִי שֹׁפְטִים עַל־עַמִּי יִשְׂרָאֵל וַהֲנִיחֹתִי לְךָ מִכָּל־אֹיְבֶיךָ וְהִגִּיד לְךָ יְהוָה כִּי־בַיִת יַעֲשֶׂה־לְּךָ יְהוָה׃ 7.12. כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃ 7.13. הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃ 7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃

4.10. when one told me, saying, Behold, Sha᾽ul is dead, thinking to have brought good tidings, I took hold of him, and slew him in Żiqlag, which was the reward I gave him for his tidings: 6.22. and I will yet be more lightly esteemed than this, holding myself lowly: and of the maidservants of whom thou hast spoken, of them shall I be had in honour. 7.10. Moreover I have appointed a place for my people Yisra᾽el, and planted them, that they may dwell in a place of their own, and be troubled no more; neither shall the children of wickedness torment them any more, as at the beginning, 7.11. and as since the time that I commanded judges to be over my people Yisra᾽el; but I will give thee rest from all thy enemies, and the Lord tells thee that he will make thee a house. 7.12. And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom. 7.13. He shall build a house for my name, and I will make firm the throne of his kingdom for ever. 7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:

32. Hesiod, Theogony, "902", 901, 902, 903, 905, 906, 904 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Buszard, Greek Translations of Roman Gods (2023) 223

904. Μοίρας θʼ, ᾗ πλείστην τιμὴν πόρε μητίετα Ζεύς,

904. The sound of whelps was heard, sometimes the ear

33. Hesiod, Works And Days, 336 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •zeus, temple of z. asclepius Found in books: MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 34

336. κὰδ δύναμιν δʼ ἔρδειν ἱέρʼ ἀθανάτοισι θεοῖσιν

336. Should not be seized – god-sent, it’s better far.

34. Sappho, Fragments, 5 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •ascalon (syria), temple of urania Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 256

35. Sappho, Fragments, 5 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •ascalon (syria), temple of urania Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 256

36. Aeschylus, Eumenides, 517-522, 524-525, 523 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 91

523. καρδίαν ἂν ἀνατρέφων

37. Hebrew Bible, Ezekiel, 1, 1.1, 1.2, 1.3, 1.28, 2, 2.8-3.3, 3, 4, 5, 6, 7, 8, 8.1, 8.1-11.25, 8.2, 8.3, 9, 9.17, 10, 10.18, 10.19, 11, 11.13, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 12, 13, 14, 14.1, 14.2, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 15, 16, 16.46, 17, 18, 19, 20, 20.1, 20.2, 20.3, 20.4, 20.5, 20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.15, 20.16, 20.17, 20.18, 20.19, 20.20, 20.21, 20.22, 20.23, 20.24, 20.25, 20.26, 20.27, 20.28, 20.29, 20.30, 20.31, 20.32, 20.33, 20.34, 20.35, 20.36, 20.37, 20.38, 20.39, 20.40, 20.41, 20.42, 20.43, 20.44, 21, 21.28, 22, 23, 23.14, 24, 25, 26, 27, 28, 28.12, 28.13, 29, 30, 30.17, 31, 31.16, 32, 33, 34, 35, 36, 36.35, 37, 37.28, 38, 39, 40, 40.1-42.20, 40.1-43.9, 40.1, 40.2, 40.3, 40.3-42.20, 40.4, 40.5-43.17, 40.5, 40.6, 40.34, 40.45, 40.46, 40.48, 41, 41.13, 42, 42.15, 42.20, 43, 43.1, 43.2, 43.3, 43.4, 43.5, 43.6, 43.7, 43.8, 43.9, 43.10, 43.11, 43.12, 43.13-48.35, 43.13, 43.14, 43.15, 43.16, 43.17, 43.18, 43.19, 43.20, 43.21, 43.22, 43.23, 43.24, 43.25, 43.26, 43.27, 44, 44.1-46.24, 44.1, 44.2, 44.3, 44.5, 44.9, 44.10, 44.11, 44.12, 44.13, 44.14, 44.15, 44.16, 44.29, 45, 45.1, 45.2, 45.3, 45.4, 45.5, 45.6, 46, 47, 47.1, 47.2, 47.3, 47.4, 47.5, 47.6, 47.7, 47.8, 47.9, 47.10, 47.11, 47.12, 48, 48.8, 48.9, 48.10, 48.11, 48.12, 48.13, 48.14, 99 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 188

44.29. הַמִּנְחָה וְהַחַטָּאת וְהָאָשָׁם הֵמָּה יֹאכְלוּם וְכָל־חֵרֶם בְּיִשְׂרָאֵל לָהֶם יִהְיֶה׃

44.29. The meal-offering, and the sin-offering, and the guilt-offering, they, even they, shall eat; and every devoted thing in Israel shall be theirs.

38. Pherecydes of Syros, Fragments, 2 (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •temple, atributed to pythagoras of ephesus Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 102

39. Pindar, Fragments, 52i.6-7 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •birth of dionysus, phidias, births of gods on temple sculptures of •delphi, athena and hephaestus as builders of early temple of apollo at •phidias, births of gods on temple sculptures of Found in books: Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 250

40. Thucydides, The History of The Peloponnesian War, 3.104, 6.56-6.58 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sanctuaries/temples, catchment areas •temple, atributed to pythagoras of ephesus Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 280; Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 102

3.104. The same winter the Athenians purified Delos, in compliance, it appears, with a certain oracle. It had been purified before by Pisistratus the tyrant; not indeed the whole island, but as much of it as could be seen from the sanctuary. All of it was, however, now purified in the following way. 2 All the sepulchres of those that had died in Delos were taken up, and for the future it was commanded that no one should be allowed either to die or to give birth to a child in the island; but that they should be carried over to Rhenea, which is so near to Delos that Polycrates, tyrant of Samos, having added Rhenea to his other island conquests during his period of naval ascendancy, dedicated it to the Delian Apollo by binding it to Delos with a chain. The Athenians, after the purification, celebrated, for the first time, the quinquennial festival of the Delian games. 3 Once upon a time, indeed, there was a great assemblage of the Ionians and the neighboring islanders at Delos, who used to come to the festival, as the Ionians now do to that of Ephesus, and athletic and poetical contests took place there, and the cities brought choirs of dancers. 4 Nothing can be clearer on this point than the following verses of Homer, taken from a hymn to Apollo: 'Phoebus, where'er thou strayest, far or near, Delos was still of all thy haunts most dear. Thither the robed Ionians take their wayWith wife and child to keep thy holiday, — Invoke thy favour on each manly game, And dance and sing in honor of thy name. ' 5 That there was also a poetical contest in which the Ionians went to contend, again is shown by the following, taken from the same hymn. After celebrating the Delian dance of the women, he ends his song of praise with these verses, in which he also alludes to himself: — 'Well, may Apollo keep you all! and so, Sweethearts, good-bye — yet tell me not I go Out from your hearts; and if in after hours Some other wanderer in this world of ours Touch at your shores, and ask your maidens here Who sings the songs the sweetest to your ear, Think of me then, and answer with a smile, 'A blind old man of Chios' rocky isle.' 6 Homer thus attests that there was anciently a great assembly and festival at Delos. In later times, although the islanders and the Athenians continued to send the choirs of dancers with sacrifices, the contests and most of the ceremonies were abolished, probably through adversity, until the Athenians celebrated the games upon this occasion with the novelty of horse-races. 3.104. , The same winter the Athenians purified Delos, in compliance, it appears, with a certain oracle. It had been purified before by Pisistratus the tyrant; not indeed the whole island, but as much of it as could be seen from the temple. All of it was, however, now purified in the following way. ,All the sepulchres of those that had died in Delos were taken up, and for the future it was commanded that no one should be allowed either to die or to give birth to a child in the island; but that they should be carried over to Rhenea, which is so near to Delos that Polycrates, tyrant of Samos, having added Rhenea to his other island conquests during his period of naval ascendancy, dedicated it to the Delian Apollo by binding it to Delos with a chain. The Athenians, after the purification, celebrated, for the first time, the quinquennial festival of the Delian games. ,Once upon a time, indeed, there was a great assemblage of the Ionians and the neighboring islanders at Delos, who used to come to the festival, as the Ionians now do to that of Ephesus, and athletic and poetical contests took place there, and the cities brought choirs of dancers. ,Nothing can be clearer on this point than the following verses of Homer, taken from a hymn to Apollo:— Phoebus, where'er thou strayest, far or near, Delos was still of all thy haunts most dear. Thither the robed Ionians take their way With wife and child to keep thy holiday,— Invoke thy favour on each manly game, And dance and sing in honor of thy name. See HH Apoll. 146-50 , That there was also a poetical contest in which the Ionians went to contend, again is shown by the following, taken from the same hymn. After celebrating the Delian dance of the women, he ends his song of praise with these verses, in which he also alludes to himself:— Well, may Apollo keep you all! and so, Sweethearts, good-bye—yet tell me not I go Out from your hearts; and if in after hours Some other wanderer in this world of ours Touch at your shores, and ask your maidens here Who sings the songs the sweetest to your ear, Think of me then, and answer with a smile, A blind old man of Chios ' rocky isle. See HH 3a.165-72 , Homer thus attests that there was anciently a great assembly and festival at Delos . In later times, although the islanders and the Athenians continued to send the choirs of dancers with sacrifices, the contests and most of the ceremonies were abolished, probably through adversity, until the Athenians celebrated the games upon this occasion with the novelty of horse-races. 6.56. To return to Harmodius; Hipparchus having been repulsed in his solicitations insulted him as he had resolved, by first inviting a sister of his, a young girl, to come and bear a basket in a certain procession, and then rejecting her, on the plea that she had never been invited at all owing to her unworthiness. 2 If Harmodius was indigt at this, Aristogiton for his sake now became more exasperated than ever; and having arranged everything with those who were to join them in the enterprise, they only waited for the great feast of the Panathenaea, the sole day upon which the citizens forming part of the procession could meet together in arms without suspicion. Aristogiton and Harmodius were to begin, but were to be supported immediately by their accomplices against the bodyguard. 3 The conspirators were not many, for better security, besides which they hoped that those not in the plot would be carried away by the example of a few daring spirits, and use the arms in their hands to recover their liberty. 6.56. , To return to Harmodius; Hipparchus having been repulsed in his solicitations insulted him as he had resolved, by first inviting a sister of his, a young girl, to come and bear a basket in a certain procession, and then rejecting her, on the plea that she had never been invited at all owing to her unworthiness. ,If Harmodius was indigt at this, Aristogiton for his sake now became more exasperated than ever; and having arranged everything with those who were to join them in the enterprise, they only waited for the great feast of the Panathenaea, the sole day upon which the citizens forming part of the procession could meet together in arms without suspicion. Aristogiton and Harmodius were to begin, but were to be supported immediately by their accomplices against the bodyguard. ,The conspirators were not many, for better security, besides which they hoped that those not in the plot would be carried away by the example of a few daring spirits, and use the arms in their hands to recover their liberty. 6.57. At last the festival arrived; and Hippias with his bodyguard was outside the city in the Ceramicus, arranging how the different parts of the procession were to proceed. Harmodius and Aristogiton had already their daggers and were getting ready to act, 2 when seeing one of their accomplices talking familiarly with Hippias, who was easy of access to every one, they took fright, and concluded that they were discovered and on the point of being taken; 3 and eager if possible to be revenged first upon the man who had wronged them and for whom they had undertaken all this risk, they rushed, as they were, within the gates, and meeting with Hipparchus by the Leokoreion recklessly fell upon him at once, infuriated, Aristogiton by love, and Harmodius by insult, and smote him and slew him. 4 Aristogiton escaped the guards at the moment, through the crowd running up, but was afterwards taken and dispatched in no merciful way: Harmodius was killed on the spot. 6.57. , At last the festival arrived; and Hippias with his bodyguard was outside the city in the Ceramicus, arranging how the different parts of the procession were to proceed. Harmodius and Aristogiton had already their daggers and were getting ready to act, ,when seeing one of their accomplices talking familiarly with Hippias, who was easy of access to every one, they took fright, and concluded that they were discovered and on the point of being taken; ,and eager if possible to be revenged first upon the man who had wronged them and for whom they had undertaken all this risk, they rushed, as they were, within the gates, and meeting with Hipparchus by the Leocorium recklessly fell upon him at once, infuriated, Aristogiton by love, and Harmodius by insult, and smote him and slew him. ,Aristogiton escaped the guards at the moment, through the crowd running up, but was afterwards taken and dispatched in no merciful way: Harmodius was killed on the spot. 6.58. When the news was brought to Hippias in the Ceramicus, he at once proceeded not to the scene of action, but to the armed men in the procession, before they, being some distance away, knew anything of the matter, and composing his features for the occasion, so as not to betray himself, pointed to a certain spot, and bade them repair thither without their arms. 2 They withdrew accordingly, fancying he had something to say; upon which he told the mercenaries to remove the arms, and there and then picked out the men he thought guilty and all found with daggers, the shield and spear being the usual weapons for a procession. 6.58. , When the news was brought to Hippias in the Ceramicus, he at once proceeded not to the scene of action, but to the armed men in the procession, before they, being some distance away, knew anything of the matter, and composing his features for the occasion, so as not to betray himself, pointed to a certain spot, and bade them repair thither without their arms. ,They withdrew accordingly, fancying he had something to say; upon which he told the mercenaries to remove the arms, and there and then picked out the men he thought guilty and all found with daggers, the shield and spear being the usual weapons for a procession.

41. Aristophanes, The Women Celebrating The Thesmophoria, 1.1, 50.1-50.21 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 92, 353, 389; Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 137

73. τί τὸ πρᾶγμα τουτί. τί στένεις; τί δυσφορεῖς;

42. Aristophanes, Frogs, 303-306 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 138

43. Euripides, Bacchae, 821-845, 929 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 154, 155

929. οὐχ ὡς ἐγώ νιν ὑπὸ μίτρᾳ καθήρμοσα. Πενθεύς

929. Looking at you I think I see them. But this lock of your hair has come out of place, not the way I arranged it under your headband. Pentheu

44. Aristophanes, Peace, 1046, 1096-1098, 1117, 962-963, 978-982, 984-987, 983 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 137

983. κἄν τις προσέχῃ τὸν νοῦν αὐταῖς

45. Aristophanes, Clouds, 1232-1234, 518-519, 521-524, 520 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 135

520. οὕτω νικήσαιμί τ' ἐγὼ καὶ νομιζοίμην σοφός,

46. Aristophanes, Lysistrata, 193-194, 206, 208, 207 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 137

207. ἐᾶτε πρώτην μ' ὦ γυναῖκες ὀμνύναι.

47. Aristophanes, Birds, 860-861, 955, 954 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 137

48. Aristophanes, Acharnians, 730 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temples,as location for oaths Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 137

730. ἐπόθουν τυ ναὶ τὸν φίλιον ᾇπερ ματέρα.

49. Euripides, Hippolytus, 1451, 713 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 135

713. ὄμνυμι σεμνὴν ̓́Αρτεμιν, Διὸς κόρην,

713. By majestic Artemis, child of Zeus, I swear I will never divulge aught of thy sorrows. Phaedra

50. Pherecydes of Athens, Fragments, 2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple, atributed to pythagoras of ephesus Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 102

51. Aristophanes, The Rich Man, 411, 620-621, 649-740, 742-747, 741 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 135, 136, 185

741. ἠφάνισεν αὑτὸν οἵ τ' ὄφεις ἐς τὸν νεών.

52. Aristophanes, Wasps, 1047, 123, 1046 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 135

1046. καίτοι σπένδων πόλλ' ἐπὶ πολλοῖς ὄμνυσιν τὸν Διόνυσον

53. Plato, Theages, "121a6" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temples, shrines, and altars, of iuppiter libertas (mons auentinus) Found in books: Buszard, Greek Translations of Roman Gods (2023) 91

54. Herodotus, Histories, 1.7, 1.64.2, 1.105, 1.148, 1.171, 2.1-2.3, 2.19-2.24, 2.30, 2.73, 2.112, 2.154, 4.35.4, 4.172, 5.60-5.61, 5.67, 6.56, 6.126, 6.128, 8.134 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 11

8.134. οὗτος ὁ Μῦς ἔς τε Λεβάδειαν φαίνεται ἀπικόμενος καὶ μισθῷ πείσας τῶν ἐπιχωρίων ἄνδρα καταβῆναι παρὰ Τροφώνιον, καὶ ἐς Ἄβας τὰς Φωκέων ἀπικόμενος ἐπὶ τὸ χρηστήριον· καὶ δὴ καὶ ἐς Θήβας πρῶτα ὡς ἀπίκετο, τοῦτο μὲν τῷ Ἰσμηνίῳ Ἀπόλλωνι ἐχρήσατο· ἔστι δὲ κατά περ ἐν Ὀλυμπίῃ ἱροῖσι αὐτόθι χρηστηριάζεσθαι· τοῦτο δὲ ξεῖνον τινὰ καὶ οὐ Θηβαῖον χρήμασι πείσας κατεκοίμησε ἐς Ἀμφιάρεω. Θηβαίων δὲ οὐδενὶ ἔξεστι μαντεύεσθαι αὐτόθι διὰ τόδε· ἐκέλευσε σφέας ὁ Ἀμφιάρεως διὰ χρηστηρίων ποιεύμενος ὁκότερα βούλονται ἑλέσθαι τούτων, ἑωυτῷ ἢ ἅτε μάντι χρᾶσθαι ἢ ἅτε συμμάχῳ, τοῦ ἑτέρου ἀπεχομένους· οἳ δὲ σύμμαχόν μιν εἵλοντο εἶναι. διὰ τοῦτο μὲν οὐκ ἔξεστι Θηβαίων οὐδενὶ αὐτόθι ἐγκατακοιμηθῆναι.

8.134. This man Mys is known to have gone to Lebadea and to have bribed a man of the country to go down into the cave of Trophonius and to have gone to the place of divination at Abae in Phocis. He went first to Thebes where he inquired of Ismenian Apollo (sacrifice is there the way of divination, as at Olympia), and moreover he bribed one who was no Theban but a stranger to lie down to sleep in the shrine of Amphiaraus. ,No Theban may seek a prophecy there, for Amphiaraus bade them by an oracle to choose which of the two they wanted and forgo the other, and take him either for their prophet or for their ally. They chose that he should be their ally. Therefore no Theban may lie down to sleep in that place.

55. Euripides, Iphigenia Among The Taurians, 738, 737 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 135

56. Hebrew Bible, 1 Chronicles, 24.7-24.10 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •hekdesh, as temple property Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 187

24.7. וַיֵּצֵא הַגּוֹרָל הָרִאשׁוֹן לִיהוֹיָרִיב לִידַעְיָה הַשֵּׁנִי׃ 24.8. לְחָרִם הַשְּׁלִישִׁי לִשְׂעֹרִים הָרְבִעִי׃ 24.9. לְמַלְכִּיָּה הַחֲמִישִׁי לְמִיָּמִן הַשִּׁשִּׁי׃

24.7. Now the first lot came forth to Jehoiarib, the second to Jedaiah; 24.8. the third to Harim, the fourth to Seorim; 24.9. the fifth to Malchijah, the sixth to Mijamin; 24.10. the seventh to Hakkoz, the eighth to Abijah;

57. Hebrew Bible, 2 Chronicles, 3.10-4.10, 24.20, 24.21, 24.22 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 184

24.20. And the spirit of God clothed Zechariah the son of Jehoiada the priest; and he stood above the people, and said unto them: ‘Thus saith God: Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, He hath also forsaken you.’

58. Hebrew Bible, Nehemiah, 6.3, 6.5-6.6, 7.63-7.65, 8.7-8.8, 10.1-10.40, 13.1, 15.11-15.12, 32.21, 33.1-33.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 360; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 187, 227; Halser, Archival Historiography in Jewish Antiquity (2020) 36; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 130, 131, 190, 430, 436, 440; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 89

6.3. וָאֶשְׁלְחָה עֲלֵיהֶם מַלְאָכִים לֵאמֹר מְלָאכָה גְדוֹלָה אֲנִי עֹשֶׂה וְלֹא אוּכַל לָרֶדֶת לָמָּה תִשְׁבַּת הַמְּלָאכָה כַּאֲשֶׁר אַרְפֶּהָ וְיָרַדְתִּי אֲלֵיכֶם׃ 6.6. כָּתוּב בָּהּ בַּגּוֹיִם נִשְׁמָע וְגַשְׁמוּ אֹמֵר אַתָּה וְהַיְּהוּדִים חֹשְׁבִים לִמְרוֹד עַל־כֵּן אַתָּה בוֹנֶה הַחוֹמָה וְאַתָּה הֹוֶה לָהֶם לְמֶלֶךְ כַּדְּבָרִים הָאֵלֶּה׃ 7.63. וּמִן־הַכֹּהֲנִים בְּנֵי חֳבַיָּה בְּנֵי הַקּוֹץ בְּנֵי בַרְזִלַּי אֲשֶׁר לָקַח מִבְּנוֹת בַּרְזִלַּי הַגִּלְעָדִי אִשָּׁה וַיִּקָּרֵא עַל־שְׁמָם׃ 7.65. וַיֹּאמֶר הַתִּרְשָׁתָא לָהֶם אֲשֶׁר לֹא־יֹאכְלוּ מִקֹּדֶשׁ הַקֳּדָשִׁים עַד עֲמֹד הַכֹּהֵן לְאוּרִים וְתוּמִּים׃ 8.7. וְיֵשׁוּעַ וּבָנִי וְשֵׁרֵבְיָה יָמִין עַקּוּב שַׁבְּתַי הוֹדִיָּה מַעֲשֵׂיָה קְלִיטָא עֲזַרְיָה יוֹזָבָד חָנָן פְּלָאיָה וְהַלְוִיִּם מְבִינִים אֶת־הָעָם לַתּוֹרָה וְהָעָם עַל־עָמְדָם׃ 8.8. וַיִּקְרְאוּ בַסֵּפֶר בְּתוֹרַת הָאֱלֹהִים מְפֹרָשׁ וְשׂוֹם שֶׂכֶל וַיָּבִינוּ בַּמִּקְרָא׃ 10.1. וְהַלְוִיִּם וְיֵשׁוּעַ בֶּן־אֲזַנְיָה בִּנּוּי מִבְּנֵי חֵנָדָד קַדְמִיאֵל׃ 10.1. וּבְכָל־זֹאת אֲנַחְנוּ כֹּרְתִים אֲמָנָה וְכֹתְבִים וְעַל הֶחָתוּם שָׂרֵינוּ לְוִיֵּנוּ כֹּהֲנֵינוּ׃ 10.2. חָרִיף עֲנָתוֹת נובי [נֵיבָי׃] 10.2. וְעַל הַחֲתוּמִים נְחֶמְיָה הַתִּרְשָׁתָא בֶּן־חֲכַלְיָה וְצִדְקִיָּה׃ 10.3. שְׂרָיָה עֲזַרְיָה יִרְמְיָה׃ 10.3. מַחֲזִיקִים עַל־אֲחֵיהֶם אַדִּירֵיהֶם וּבָאִים בְּאָלָה וּבִשְׁבוּעָה לָלֶכֶת בְּתוֹרַת הָאֱלֹהִים אֲשֶׁר נִתְּנָה בְּיַד מֹשֶׁה עֶבֶד־הָאֱלֹהִים וְלִשְׁמוֹר וְלַעֲשׂוֹת אֶת־כָּל־מִצְוֺת יְהוָה אֲדֹנֵינוּ וּמִשְׁפָּטָיו וְחֻקָּיו׃ 10.4. כִּי אֶל־הַלְּשָׁכוֹת יָבִיאוּ בְנֵי־יִשְׂרָאֵל וּבְנֵי הַלֵּוִי אֶת־תְּרוּמַת הַדָּגָן הַתִּירוֹשׁ וְהַיִּצְהָר וְשָׁם כְּלֵי הַמִּקְדָּשׁ וְהַכֹּהֲנִים הַמְשָׁרְתִים וְהַשּׁוֹעֲרִים וְהַמְשֹׁרְרִים וְלֹא נַעֲזֹב אֶת־בֵּית אֱלֹהֵינוּ׃ 10.4. פַּשְׁחוּר אֲמַרְיָה מַלְכִּיָּה׃ 10.5. חַטּוּשׁ שְׁבַנְיָה מַלּוּךְ׃ 10.6. חָרִם מְרֵמוֹת עֹבַדְיָה׃ 10.7. דָּנִיֵּאל גִּנְּתוֹן בָּרוּךְ׃ 10.8. מְשֻׁלָּם אֲבִיָּה מִיָּמִן׃ 10.9. מַעַזְיָה בִלְגַּי שְׁמַעְיָה אֵלֶּה הַכֹּהֲנִים׃ 10.11. וַאֲחֵיהֶם שְׁבַנְיָה הוֹדִיָּה קְלִיטָא פְּלָאיָה חָנָן׃ 10.12. מִיכָא רְחוֹב חֲשַׁבְיָה׃ 10.13. זַכּוּר שֵׁרֵבְיָה שְׁבַנְיָה׃ 10.14. הוֹדִיָּה בָנִי בְּנִינוּ׃ 10.15. רָאשֵׁי הָעָם פַּרְעֹשׁ פַּחַת מוֹאָב עֵילָם זַתּוּא בָּנִי׃ 10.16. בֻּנִּי עַזְגָּד בֵּבָי׃ 10.17. אֲדֹנִיָּה בִגְוַי עָדִין׃ 10.18. אָטֵר חִזְקִיָּה עַזּוּר׃ 10.19. הוֹדִיָּה חָשֻׁם בֵּצָי׃ 10.21. מַגְפִּיעָשׁ מְשֻׁלָּם חֵזִיר׃ 10.22. מְשֵׁיזַבְאֵל צָדוֹק יַדּוּעַ׃ 10.23. פְּלַטְיָה חָנָן עֲנָיָה׃ 10.24. הוֹשֵׁעַ חֲנַנְיָה חַשּׁוּב׃ 10.25. הַלּוֹחֵשׁ פִּלְחָא שׁוֹבֵק׃ 10.26. רְחוּם חֲשַׁבְנָה מַעֲשֵׂיָה׃ 10.27. וַאֲחִיָּה חָנָן עָנָן׃ 10.28. מַלּוּךְ חָרִם בַּעֲנָה׃ 10.29. וּשְׁאָר הָעָם הַכֹּהֲנִים הַלְוִיִּם הַשּׁוֹעֲרִים הַמְשֹׁרְרִים הַנְּתִינִים וְכָל־הַנִּבְדָּל מֵעַמֵּי הָאֲרָצוֹת אֶל־תּוֹרַת הָאֱלֹהִים נְשֵׁיהֶם בְּנֵיהֶם וּבְנֹתֵיהֶם כֹּל יוֹדֵעַ מֵבִין׃ 10.31. וַאֲשֶׁר לֹא־נִתֵּן בְּנֹתֵינוּ לְעַמֵּי הָאָרֶץ וְאֶת־בְּנֹתֵיהֶם לֹא נִקַּח לְבָנֵינוּ׃ 10.32. וְעַמֵּי הָאָרֶץ הַמְבִיאִים אֶת־הַמַּקָּחוֹת וְכָל־שֶׁבֶר בְּיוֹם הַשַּׁבָּת לִמְכּוֹר לֹא־נִקַּח מֵהֶם בַּשַּׁבָּת וּבְיוֹם קֹדֶשׁ וְנִטֹּשׁ אֶת־הַשָּׁנָה הַשְּׁבִיעִית וּמַשָּׁא כָל־יָד׃ 10.33. וְהֶעֱמַדְנוּ עָלֵינוּ מִצְוֺת לָתֵת עָלֵינוּ שְׁלִשִׁית הַשֶּׁקֶל בַּשָּׁנָה לַעֲבֹדַת בֵּית אֱלֹהֵינוּ׃ 10.34. לְלֶחֶם הַמַּעֲרֶכֶת וּמִנְחַת הַתָּמִיד וּלְעוֹלַת הַתָּמִיד הַשַּׁבָּתוֹת הֶחֳדָשִׁים לַמּוֹעֲדִים וְלַקֳּדָשִׁים וְלַחַטָּאוֹת לְכַפֵּר עַל־יִשְׂרָאֵל וְכֹל מְלֶאכֶת בֵּית־אֱלֹהֵינוּ׃ 10.35. וְהַגּוֹרָלוֹת הִפַּלְנוּ עַל־קֻרְבַּן הָעֵצִים הַכֹּהֲנִים הַלְוִיִּם וְהָעָם לְהָבִיא לְבֵית אֱלֹהֵינוּ לְבֵית־אֲבֹתֵינוּ לְעִתִּים מְזֻמָּנִים שָׁנָה בְשָׁנָה לְבַעֵר עַל־מִזְבַּח יְהוָה אֱלֹהֵינוּ כַּכָּתוּב בַּתּוֹרָה׃ 10.36. וּלְהָבִיא אֶת־בִּכּוּרֵי אַדְמָתֵנוּ וּבִכּוּרֵי כָּל־פְּרִי כָל־עֵץ שָׁנָה בְשָׁנָה לְבֵית יְהוָה׃ 10.37. וְאֶת־בְּכֹרוֹת בָּנֵינוּ וּבְהֶמְתֵּינוּ כַּכָּתוּב בַּתּוֹרָה וְאֶת־בְּכוֹרֵי בְקָרֵינוּ וְצֹאנֵינוּ לְהָבִיא לְבֵית אֱלֹהֵינוּ לַכֹּהֲנִים הַמְשָׁרְתִים בְּבֵית אֱלֹהֵינוּ׃ 10.38. וְאֶת־רֵאשִׁית עֲרִיסֹתֵינוּ וּתְרוּמֹתֵינוּ וּפְרִי כָל־עֵץ תִּירוֹשׁ וְיִצְהָר נָבִיא לַכֹּהֲנִים אֶל־לִשְׁכוֹת בֵּית־אֱלֹהֵינוּ וּמַעְשַׂר אַדְמָתֵנוּ לַלְוִיִּם וְהֵם הַלְוִיִּם הַמְעַשְּׂרִים בְּכֹל עָרֵי עֲבֹדָתֵנוּ׃ 10.39. וְהָיָה הַכֹּהֵן בֶּן־אַהֲרֹן עִם־הַלְוִיִּם בַּעְשֵׂר הַלְוִיִּם וְהַלְוִיִּם יַעֲלוּ אֶת־מַעֲשַׂר הַמַּעֲשֵׂר לְבֵית אֱלֹהֵינוּ אֶל־הַלְּשָׁכוֹת לְבֵית הָאוֹצָר׃ 13.1. וָאֵדְעָה כִּי־מְנָיוֹת הַלְוִיִּם לֹא נִתָּנָה וַיִּבְרְחוּ אִישׁ־לְשָׂדֵהוּ הַלְוִיִּם וְהַמְשֹׁרְרִים עֹשֵׂי הַמְּלָאכָה׃ 13.1. בַּיּוֹם הַהוּא נִקְרָא בְּסֵפֶר מֹשֶׁה בְּאָזְנֵי הָעָם וְנִמְצָא כָּתוּב בּוֹ אֲשֶׁר לֹא־יָבוֹא עַמֹּנִי וּמֹאָבִי בִּקְהַל הָאֱלֹהִים עַד־עוֹלָם׃

6.3. And I sent messengers unto them, saying: ‘I am doing a great work, so that I cannot come down; why should the work cease, whilst I leave it, and come down to you?’ 6.6. wherein was written: ‘It is reported among the nations, and Geshem saith it, that thou and the Jews think to rebel; for which cause thou buildest the wall; and thou wouldest be their king, even according to these words. 7.63. And of the priests: the children of Habaiah, the children of Hakkoz, the children of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called after their name. 7.65. And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim. 8.7. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Ha, Pelaiah, even the Levites, caused the people to understand the Law; and the people stood in their place. 8.8. And they read in the book, in the Law of God, distinctly; and they gave the sense, and caused them to understand the reading. 10.1. And yet for all this we make a sure covet, and subscribe it; and our princes, our Levites, and our priests, set their seal unto it. 10.2. Now those that set their seal were: Nehemiah the Tirshatha, the son of Hachaliah, and Zedekiah; 10.3. Seraiah, Azariah, Jeremiah; 10.4. Pashhur, Amariah, Malchijah; 10.5. Hattush, Shebaniah, Malluch; 10.6. Harim, Meremoth, Obadiah; 10.7. Daniel, Ginnethon, Baruch; 10.8. Meshullam, Abijah, Mijamin; 10.9. Maaziah, Bilgai, Shemaiah. These were the priests. 10.10. And the Levites: Jeshua the son of Azaniah, Binnui of the sons of Henadad, Kadmiel; 10.11. and their brethren, Shebaniah, Hodiah, Kelita, Pelaiah, Ha; 10.12. Mica, Rehob, Hashabiah; 10.13. Zaccur, Sherebiah, Shebaniah; 10.14. Hodiah, Bani, Beninu. . 10.15. The chiefs of the people: Parosh, Pahath-moab, Elam, Zattu, Bani; 10.16. Bunni, Azgad, Bebai; 10.17. Adonijah, Bigvai, Adin; 10.18. Ater, Hezekiah, Azzur; 10.19. Hodiah, Hashum, Bezai; 10.20. Hariph, Anathoth, Nebai; 10.21. Magpiash, Meshullam, Hezir; 10.22. Meshezabel, Zadok, Jaddua; 10.23. Pelatiah, Ha, Anaiah; 10.24. Hoshea, Haiah, Hasshub; 10.25. Hallohesh, Pilha, Shobek; 10.26. Rehum, Hashabnah, Maaseiah; 10.27. and Ahiah, Ha, A; 10.28. Malluch, Harim, Baanah. 10.29. And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinim, and all they that had separated themselves from the peoples of the lands unto the law of God, their wives, their sons, and their daughters, every one that had knowledge and understanding; 10.30. they cleaved to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God’s law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and His ordices and His statutes; 10.31. and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons; 10.32. and if the peoples of the land bring ware or any victuals on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day; and that we would forego the seventh year, and the exaction of every debt. 10.33. Also we made ordices for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God; 10.34. for the showbread, and for the continual meal-offering, and for the continual burnt-offering, of the sabbaths, of the new moons, for the appointed seasons, and for the holy things, and for the sin-offerings to make atonement for Israel, and for all the work of the house of our God. 10.35. And we cast lots, the priests, the Levites, and the people, for the wood-offering, to bring it into the house of our God, according to our fathers’houses, at times appointed, year by year, to burn upon the altar of the LORD our God, as it is written in the Law; 10.36. and to bring the first-fruits of our land, and the first-fruits of all fruit of all manner of trees, year by year, unto the house of the LORD; 10.37. also the first-born of our sons, and of our cattle, as it is written in the Law, and the firstlings of our herds and of our flocks, to bring to the house of our God, unto the priests that minister in the house of our God; 10.38. and that we should bring the first of our dough, and our heave-offerings, and the fruit of all manner of trees, the wine and the oil, unto the priests, to the chambers of the house of our God; and the tithes of our land unto the Levites; for they, the Levites, take the tithes in all the cities of our tillage. 10.39. And the priest the son of Aaron shall be with the Levites, when the Levites take tithes; and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure-house. . 10.40. For the children of Israel and the children of Levi shall bring the heave-offering of the corn, of the wine, and of the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers; and we will not forsake the house of our God. 13.1. On that day they read in the book of Moses in the hearing of the people; and therein was found written, that an Ammonite and a Moabite should not enter into the assembly of God for ever;

59. Hebrew Bible, Ecclesiastes, 10.1 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •mikdash me'at, as reduced-use temple Found in books: Ganzel and Holtz, Contextualizing Jewish Temples (2020) 119

10.1. אִם־קֵהָה הַבַּרְזֶל וְהוּא לֹא־פָנִים קִלְקַל וַחֲיָלִים יְגַבֵּר וְיִתְרוֹן הכשיר [הַכְשֵׁר] חָכְמָה׃ 10.1. זְבוּבֵי מָוֶת יַבְאִישׁ יַבִּיעַ שֶׁמֶן רוֹקֵחַ יָקָר מֵחָכְמָה מִכָּבוֹד סִכְלוּת מְעָט׃

10.1. Dead flies make the ointment of the perfumer fetid and putrid; So doth a little folly outweigh wisdom and honour.

60. Sophocles, Oedipus At Colonus, 522-523, 521 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 137

521. I have suffered the greatest misery, strangers—suffered it through unintended deeds—may the god know it! No part was of my own choice. Choru

61. Hebrew Bible, Zechariah, 1.16, 2.12, 2.17, 6.12, 10.1, 14.1-14.21 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lieber, A Vocabulary of Desire: The Song of Songs in the Early Synagogue (2014) 133, 352; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 148, 163, 164; Stern, From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season (2004) 132

1.16. לָכֵן כֹּה־אָמַר יְהוָה שַׁבְתִּי לִירוּשָׁלִַם בְּרַחֲמִים בֵּיתִי יִבָּנֶה בָּהּ נְאֻם יְהוָה צְבָאוֹת וקוה [וְקָו] יִנָּטֶה עַל־יְרוּשָׁלִָם׃ 2.12. כִּי כֹה אָמַר יְהוָה צְבָאוֹת אַחַר כָּבוֹד שְׁלָחַנִי אֶל־הַגּוֹיִם הַשֹּׁלְלִים אֶתְכֶם כִּי הַנֹּגֵעַ בָּכֶם נֹגֵעַ בְּבָבַת עֵינוֹ׃ 2.17. הַס כָּל־בָּשָׂר מִפְּנֵי יְהוָה כִּי נֵעוֹר מִמְּעוֹן קָדְשׁוֹ׃ 6.12. וְאָמַרְתָּ אֵלָיו לֵאמֹר כֹּה אָמַר יְהוָה צְבָאוֹת לֵאמֹר הִנֵּה־אִישׁ צֶמַח שְׁמוֹ וּמִתַּחְתָּיו יִצְמָח וּבָנָה אֶת־הֵיכַל יְהוָהּ׃ 10.1. שַׁאֲלוּ מֵיְהוָה מָטָר בְּעֵת מַלְקוֹשׁ יְהוָה עֹשֶׂה חֲזִיזִים וּמְטַר־גֶּשֶׁם יִתֵּן לָהֶם לְאִישׁ עֵשֶׂב בַּשָּׂדֶה׃ 10.1. וַהֲשִׁיבוֹתִים מֵאֶרֶץ מִצְרַיִם וּמֵאַשּׁוּר אֲקַבְּצֵם וְאֶל־אֶרֶץ גִּלְעָד וּלְבָנוֹן אֲבִיאֵם וְלֹא יִמָּצֵא לָהֶם׃ 14.1. הִנֵּה יוֹם־בָּא לַיהוָה וְחֻלַּק שְׁלָלֵךְ בְּקִרְבֵּךְ׃ 14.1. יִסּוֹב כָּל־הָאָרֶץ כָּעֲרָבָה מִגֶּבַע לְרִמּוֹן נֶגֶב יְרוּשָׁלִָם וְרָאֲמָה וְיָשְׁבָה תַחְתֶּיהָ לְמִשַּׁעַר בִּנְיָמִן עַד־מְקוֹם שַׁעַר הָרִאשׁוֹן עַד־שַׁעַר הַפִּנִּים וּמִגְדַּל חֲנַנְאֵל עַד יִקְבֵי הַמֶּלֶךְ׃ 14.2. בַּיּוֹם הַהוּא יִהְיֶה עַל־מְצִלּוֹת הַסּוּס קֹדֶשׁ לַיהוָה וְהָיָה הַסִּירוֹת בְּבֵית יְהוָה כַּמִּזְרָקִים לִפְנֵי הַמִּזְבֵּחַ׃ 14.2. וְאָסַפְתִּי אֶת־כָּל־הַגּוֹיִם אֶל־יְרוּשָׁלִַם לַמִּלְחָמָה וְנִלְכְּדָה הָעִיר וְנָשַׁסּוּ הַבָּתִּים וְהַנָּשִׁים תשגלנה [תִּשָּׁכַבְנָה] וְיָצָא חֲצִי הָעִיר בַּגּוֹלָה וְיֶתֶר הָעָם לֹא יִכָּרֵת מִן־הָעִיר׃ 14.3. וְיָצָא יְהוָה וְנִלְחַם בַּגּוֹיִם הָהֵם כְּיוֹם הִלָּחֲמו בְּיוֹם קְרָב׃ 14.4. וְעָמְדוּ רַגְלָיו בַּיּוֹם־הַהוּא עַל־הַר הַזֵּתִים אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִַם מִקֶּדֶם וְנִבְקַע הַר הַזֵּיתִים מֵחֶצְיוֹ מִזְרָחָה וָיָמָּה גֵּיא גְּדוֹלָה מְאֹד וּמָשׁ חֲצִי הָהָר צָפוֹנָה וְחֶצְיוֹ־נֶגְבָּה׃ 14.5. וְנַסְתֶּם גֵּיא־הָרַי כִּי־יַגִּיעַ גֵּי־הָרִים אֶל־אָצַל וְנַסְתֶּם כַּאֲשֶׁר נַסְתֶּם מִפְּנֵי הָרַעַשׁ בִּימֵי עֻזִּיָּה מֶלֶךְ־יְהוּדָה וּבָא יְהוָה אֱלֹהַי כָּל־קְדֹשִׁים עִמָּךְ׃ 14.6. וְהָיָה בַּיּוֹם הַהוּא לֹא־יִהְיֶה אוֹר יְקָרוֹת יקפאון [וְקִפָּאוֹן׃] 14.7. וְהָיָה יוֹם־אֶחָד הוּא יִוָּדַע לַיהוָה לֹא־יוֹם וְלֹא־לָיְלָה וְהָיָה לְעֵת־עֶרֶב יִהְיֶה־אוֹר׃ 14.8. וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם־חַיִּים מִירוּשָׁלִַם חֶצְיָם אֶל־הַיָּם הַקַּדְמוֹנִי וְחֶצְיָם אֶל־הַיָּם הָאַחֲרוֹן בַּקַּיִץ וּבָחֹרֶף יִהְיֶה׃ 14.9. וְהָיָה יְהוָה לְמֶלֶךְ עַל־כָּל־הָאָרֶץ בַּיּוֹם הַהוּא יִהְיֶה יְהוָה אֶחָד וּשְׁמוֹ אֶחָד׃ 14.11. וְיָשְׁבוּ בָהּ וְחֵרֶם לֹא יִהְיֶה־עוֹד וְיָשְׁבָה יְרוּשָׁלִַם לָבֶטַח׃ 14.12. וְזֹאת תִּהְיֶה הַמַּגֵּפָה אֲשֶׁר יִגֹּף יְהוָה אֶת־כָּל־הָעַמִּים אֲשֶׁר צָבְאוּ עַל־יְרוּשָׁלִָם הָמֵק בְּשָׂרוֹ וְהוּא עֹמֵד עַל־רַגְלָיו וְעֵינָיו תִּמַּקְנָה בְחֹרֵיהֶן וּלְשׁוֹנוֹ תִּמַּק בְּפִיהֶם׃ 14.13. וְהָיָה בַּיּוֹם הַהוּא תִּהְיֶה מְהוּמַת־יְהוָה רַבָּה בָּהֶם וְהֶחֱזִיקוּ אִישׁ יַד רֵעֵהוּ וְעָלְתָה יָדוֹ עַל־יַד רֵעֵהוּ׃ 14.14. וְגַם־יְהוּדָה תִּלָּחֵם בִּירוּשָׁלִָם וְאֻסַּף חֵיל כָּל־הַגּוֹיִם סָבִיב זָהָב וָכֶסֶף וּבְגָדִים לָרֹב מְאֹד׃ 14.15. וְכֵן תִּהְיֶה מַגֵּפַת הַסּוּס הַפֶּרֶד הַגָּמָל וְהַחֲמוֹר וְכָל־הַבְּהֵמָה אֲשֶׁר יִהְיֶה בַּמַּחֲנוֹת הָהֵמָּה כַּמַּגֵּפָה הַזֹּאת׃ 14.16. וְהָיָה כָּל־הַנּוֹתָר מִכָּל־הַגּוֹיִם הַבָּאִים עַל־יְרוּשָׁלִָם וְעָלוּ מִדֵּי שָׁנָה בְשָׁנָה לְהִשְׁתַּחֲוֺת לְמֶלֶךְ יְהוָה צְבָאוֹת וְלָחֹג אֶת־חַג הַסֻּכּוֹת׃ 14.17. וְהָיָה אֲשֶׁר לֹא־יַעֲלֶה מֵאֵת מִשְׁפְּחוֹת הָאָרֶץ אֶל־יְרוּשָׁלִַם לְהִשְׁתַּחֲוֺת לְמֶלֶךְ יְהוָה צְבָאוֹת וְלֹא עֲלֵיהֶם יִהְיֶה הַגָּשֶׁם׃ 14.18. וְאִם־מִשְׁפַּחַת מִצְרַיִם לֹא־תַעֲלֶה וְלֹא בָאָה וְלֹא עֲלֵיהֶם תִּהְיֶה הַמַּגֵּפָה אֲשֶׁר יִגֹּף יְהוָה אֶת־הַגּוֹיִם אֲשֶׁר לֹא יַעֲלוּ לָחֹג אֶת־חַג הַסֻּכּוֹת׃ 14.19. זֹאת תִּהְיֶה חַטַּאת מִצְרָיִם וְחַטַּאת כָּל־הַגּוֹיִם אֲשֶׁר לֹא יַעֲלוּ לָחֹג אֶת־חַג הַסֻּכּוֹת׃ 14.21. וְהָיָה כָּל־סִיר בִּירוּשָׁלִַם וּבִיהוּדָה קֹדֶשׁ לַיהוָה צְבָאוֹת וּבָאוּ כָּל־הַזֹּבְחִים וְלָקְחוּ מֵהֶם וּבִשְּׁלוּ בָהֶם וְלֹא־יִהְיֶה כְנַעֲנִי עוֹד בְּבֵית־יְהוָה צְבָאוֹת בַּיּוֹם הַהוּא׃

1.16. Therefore thus saith the LORD: I return to Jerusalem with compassions: My house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth over Jerusalem. 2.12. For thus saith the LORD of hosts who sent me after glory unto the nations which spoiled you: ‘Surely, he that toucheth you toucheth the apple of his eye. 2.17. Be silent, all flesh, before the LORD; for He is aroused out of His holy habitation. 6.12. and speak unto him, saying: Thus speaketh the LORD of hosts, saying: Behold, a man whose name is the Shoot, and who shall shoot up out of his place, and build the temple of the LORD; 10.1. Ask ye of the LORD rain in the time of the latter rain, Even of the LORD that maketh lightnings; And He will give them showers of rain, To every one grass in the field. 14.1. Behold, a day of the LORD cometh, When thy spoil shall be divided in the midst of thee. 14.2. For I will gather all nations against Jerusalem to battle; And the city shall be taken, and the houses rifled, And the women ravished; And half of the city shall go forth into captivity, But the residue of the people shall not be cut off from the city. 14.3. Then shall the LORD go forth, And fight against those nations, As when He fighteth in the day of battle. 14.4. And His feet shall stand in that day upon the mount of Olives, Which is before Jerusalem on the east, And the mount of Olives shall cleft in the midst thereof Toward the east and toward the west, So that there shall be a very great valley; And half of the mountain shall remove toward the north, And half of it toward the south. 14.5. And ye shall flee to the valley of the mountains; For the valley of the mountains shall reach unto Azel; Yea, ye shall flee, like as ye fled from before the earthquake In the days of Uzziah king of Judah; And the LORD my God shall come, And all the holy ones with Thee. 14.6. And it shall come to pass in that day, that there shall not be light, But heavy clouds and thick; 14.7. And there shall be one day Which shall be known as the LORD’S, Not day, and not night; But it shall come to pass, that at evening time there shall be light. 14.8. And it shall come to pass in that day, That living waters shall go out from Jerusalem: Half of them toward the eastern sea, And half of them toward the western sea; In summer and in winter shall it be. 14.9. And the LORD shall be King over all the earth; In that day shall the LORD be One, and His name one. 14.10. All the land shall be turned as the Arabah, from Geba to Rimmon south of Jerusalem; and she shall be lifted up, and inhabited in her place, from Benjamin’s gate unto the place of the first gate, unto the corner gate, and from the tower of Hael unto the king’s winepresses. 14.11. And men shall dwell therein, And there shall be no more extermination; But Jerusalem shall dwell safely. 14.12. And this shall be the plague wherewith the LORD will smite All the peoples that have warred against Jerusalem: Their flesh shall consume away while they stand upon their feet, And their eyes shall consume away in their sockets, And their tongue shall consume away in their mouth. 14.13. And it shall come to pass in that day, That a great tumult from the LORD shall be among them; And they shall lay hold every one on the hand of his neighbour, And his hand shall rise up against the hand of his neighbour. 14.14. And Judah also shall fight against Jerusalem; And the wealth of all the nations round about shall be gathered together, Gold, and silver, and apparel, in great abundance. 14.15. And so shall be the plague of the horse, of the mule, of the camel, and of the ass, And of all the beasts that shall be in those camps, as this plague. 14.16. And it shall come to pass, that every one that is left of all the nations that came against Jerusalem shall go up from year to year to worship the King, the LORD of hosts, and to keep the feast of tabernacles. 14.17. And it shall be, that whoso of the families of the earth goeth not up unto Jerusalem to worship the King, the LORD of hosts, upon them there shall be no rain. 14.18. And if the family of Egypt go not up, and come not, they shall have no overflow; there shall be the plague, wherewith the LORD will smite the nations that go not up to keep the feast of tabernacles. 14.19. This shall be the punishment of Egypt, and the punishment of all the nations that go not up to keep the feast of tabernacles. 14.20. In that day shall there be upon the bells of the horses: HOLY UNTO THE LORD; and the pots in the LORD’S house shall be like the basins before the altar. 14.21. Yea, every pot in Jerusalem and in Judah shall be holy unto the LORD of hosts; and all they that sacrifice shall come and take of them, and seethe therein; and in that day there shall be no more a trafficker in the house of the LORD of hosts.

62. Hebrew Bible, Ezra, 1.2-1.4, 1.7-1.11, 2.59-2.63, 6.8-6.10, 7.18-7.21 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 187; Halser, Archival Historiography in Jewish Antiquity (2020) 36; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 401, 433

1.2. כֹּה אָמַר כֹּרֶשׁ מֶלֶךְ פָּרַס כֹּל מַמְלְכוֹת הָאָרֶץ נָתַן לִי יְהוָה אֱלֹהֵי הַשָּׁמָיִם וְהוּא־פָקַד עָלַי לִבְנוֹת־לוֹ בַיִת בִּירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה׃ 1.3. מִי־בָכֶם מִכָּל־עַמּוֹ יְהִי אֱלֹהָיו עִמּוֹ וְיַעַל לִירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה וְיִבֶן אֶת־בֵּית יְהוָה אֱלֹהֵי יִשְׂרָאֵל הוּא הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ 1.4. וְכָל־הַנִּשְׁאָר מִכָּל־הַמְּקֹמוֹת אֲשֶׁר הוּא גָר־שָׁם יְנַשְּׂאוּהוּ אַנְשֵׁי מְקֹמוֹ בְּכֶסֶף וּבְזָהָב וּבִרְכוּשׁ וּבִבְהֵמָה עִם־הַנְּדָבָה לְבֵית הָאֱלֹהִים אֲשֶׁר בִּירוּשָׁלִָם׃ 1.7. וְהַמֶּלֶךְ כּוֹרֶשׁ הוֹצִיא אֶת־כְּלֵי בֵית־יְהוָה אֲשֶׁר הוֹצִיא נְבוּכַדְנֶצַּר מִירוּשָׁלִַם וַיִּתְּנֵם בְּבֵית אֱלֹהָיו׃ 1.8. וַיּוֹצִיאֵם כּוֹרֶשׁ מֶלֶךְ פָּרַס עַל־יַד מִתְרְדָת הַגִּזְבָּר וַיִּסְפְּרֵם לְשֵׁשְׁבַּצַּר הַנָּשִׂיא לִיהוּדָה׃ 1.9. וְאֵלֶּה מִסְפָּרָם אֲגַרְטְלֵי זָהָב שְׁלֹשִׁים אֲגַרְטְלֵי־כֶסֶף אָלֶף מַחֲלָפִים תִּשְׁעָה וְעֶשְׂרִים׃ 1.11. כָּל־כֵּלִים לַזָּהָב וְלַכֶּסֶף חֲמֵשֶׁת אֲלָפִים וְאַרְבַּע מֵאוֹת הַכֹּל הֶעֱלָה שֵׁשְׁבַּצַּר עִם הֵעָלוֹת הַגּוֹלָה מִבָּבֶל לִירוּשָׁלִָם׃ 2.59. וְאֵלֶּה הָעֹלִים מִתֵּל מֶלַח תֵּל חַרְשָׁא כְּרוּב אַדָּן אִמֵּר וְלֹא יָכְלוּ לְהַגִּיד בֵּית־אֲבוֹתָם וְזַרְעָם אִם מִיִּשְׂרָאֵל הֵם׃ 2.61. וּמִבְּנֵי הַכֹּהֲנִים בְּנֵי חֳבַיָּה בְּנֵי הַקּוֹץ בְּנֵי בַרְזִלַּי אֲשֶׁר לָקַח מִבְּנוֹת בַּרְזִלַּי הַגִּלְעָדִי אִשָּׁה וַיִּקָּרֵא עַל־שְׁמָם׃ 2.62. אֵלֶּה בִּקְשׁוּ כְתָבָם הַמִּתְיַחְשִׂים וְלֹא נִמְצָאוּ וַיְגֹאֲלוּ מִן־הַכְּהֻנָּה׃ 2.63. וַיֹּאמֶר הַתִּרְשָׁתָא לָהֶם אֲשֶׁר לֹא־יֹאכְלוּ מִקֹּדֶשׁ הַקֳּדָשִׁים עַד עֲמֹד כֹּהֵן לְאוּרִים וּלְתֻמִּים׃ 6.8. וּמִנִּי שִׂים טְעֵם לְמָא דִי־תַעַבְדוּן עִם־שָׂבֵי יְהוּדָיֵא אִלֵּךְ לְמִבְנֵא בֵּית־אֱלָהָא דֵךְ וּמִנִּכְסֵי מַלְכָּא דִּי מִדַּת עֲבַר נַהֲרָה אָסְפַּרְנָא נִפְקְתָא תֶּהֱוֵא מִתְיַהֲבָא לְגֻבְרַיָּא אִלֵּךְ דִּי־לָא לְבַטָּלָא׃ 6.9. וּמָה חַשְׁחָן וּבְנֵי תוֹרִין וְדִכְרִין וְאִמְּרִין לַעֲלָוָן לֶאֱלָהּ שְׁמַיָּא חִנְטִין מְלַח חֲמַר וּמְשַׁח כְּמֵאמַר כָּהֲנַיָּא דִי־בִירוּשְׁלֶם לֶהֱוֵא מִתְיְהֵב לְהֹם יוֹם בְּיוֹם דִּי־לָא שָׁלוּ׃ 7.18. וּמָה דִי עליך [עֲלָךְ] וְעַל־אחיך [אֶחָךְ] יֵיטַב בִּשְׁאָר כַּסְפָּא וְדַהֲבָה לְמֶעְבַּד כִּרְעוּת אֱלָהֲכֹם תַּעַבְדוּן׃ 7.19. וּמָאנַיָּא דִּי־מִתְיַהֲבִין לָךְ לְפָלְחָן בֵּית אֱלָהָךְ הַשְׁלֵם קֳדָם אֱלָהּ יְרוּשְׁלֶם׃ 7.21. וּמִנִּי אֲנָה אַרְתַּחְשַׁסְתְּא מַלְכָּא שִׂים טְעֵם לְכֹל גִּזַּבְרַיָּא דִּי בַּעֲבַר נַהֲרָה דִּי כָל־דִּי יִשְׁאֲלֶנְכוֹן עֶזְרָא כָהֲנָה סָפַר דָּתָא דִּי־אֱלָהּ שְׁמַיָּא אָסְפַּרְנָא יִתְעֲבִד׃

1.2. ’Thus saith Cyrus king of Persia: All the kingdoms of the earth hath the LORD, the God of heaven, given me; and He hath charged me to build Him a house in Jerusalem, which is in Judah. 1.3. Whosoever there is among you of all His people—his God be with him—let him go up to Jerusalem, which is in Judah, and build the house of the LORD, the God of Israel, He is the God who is in Jerusalem. 1.4. And whosoever is left, in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill-offering for the house of God which is in Jerusalem.’ 1.7. Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods; 1.8. even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah. 1.9. And this is the number of them: thirty basins of gold, a thousand basins of silver, nine and twenty knives; 1.10. thirty bowls of gold, silver bowls of a second sort four hundred and ten, and other vessels a thousand. 1.11. All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up, when they of the captivity were brought up from Babylon unto Jerusalem. 2.59. And these were they that went up from Tel-melah, Tel-harsa, Cherub, Addan, and Immer; but they could not tell their fathers’houses, and their seed, whether they were of Israel: 2.60. the children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred fifty and two. 2.61. And of the children of the priests: the children of Habaiah, the children of Hakkoz, the children of Barzillai, who took a wife of the daughters of Barzillai the Gileadite, and was called after their name. 2.62. These sought their register, that is, the genealogy, but it was not found; therefore were they deemed polluted and put from the priesthood. 2.63. And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim. . 6.8. Moreover I make a decree concerning what ye shall do to these elders of the Jews for the building of this house of God; that of the king’s goods, even of the tribute beyond the River, expenses be given with all diligence unto these men, that they be not hindered. 6.9. And that which they have need of, both young bullocks, and rams, and lambs, for burnt-offerings to the God of heaven, wheat, salt, wine, and oil, according to the word of the priests that are at Jerusalem, let it be given them day by day without fail; 6.10. that they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king, and of his sons. 7.18. And whatsoever shall seem good to thee and to thy brethren to do with the rest of the silver and the gold, that do ye after the will of your God. 7.19. And the vessels that are given thee for the service of the house of thy God, deliver thou before the God of Jerusalem. 7.20. And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king’s treasure-house. 7.21. And I, even I Artaxerxes the king, do make a decree to all the treasurers that are beyond the River, that whatsoever Ezra the priest, the scribe of the Law of the God of heaven, shall require of you, it be done with all diligence,

63. Plato, Sophist, 235e-236a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •epidauros, temple of asklepios Found in books: Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 60

64. Xenophon, The Persian Expedition, 5.3.4-5.3.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •artemis, temple, asylum •artemis, temple, treasures Found in books: Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 141

5.3.4. ἐνταῦθα καὶ διαλαμβάνουσι τὸ ἀπὸ τῶν αἰχμαλώτων ἀργύριον γενόμενον. καὶ τὴν δεκάτην, ἣν τῷ Ἀπόλλωνι ἐξεῖλον καὶ τῇ Ἐφεσίᾳ Ἀρτέμιδι, διέλαβον οἱ στρατηγοὶ τὸ μέρος ἕκαστος φυλάττειν τοῖς θεοῖς· ἀντὶ δὲ Χειρισόφου Νέων ὁ Ἀσιναῖος ἔλαβε. 5.3.5. Ξενοφῶν οὖν τὸ μὲν τοῦ Ἀπόλλωνος ἀνάθημα ποιησάμενος ἀνατίθησιν εἰς τὸν ἐν Δελφοῖς τῶν Ἀθηναίων θησαυρὸν καὶ ἐπέγραψε τό τε αὑτοῦ ὄνομα καὶ τὸ Προξένου, ὃς σὺν Κλεάρχῳ ἀπέθανεν· ξένος γὰρ ἦν αὐτοῦ. 5.3.6. τὸ δὲ τῆς Ἀρτέμιδος τῆς Ἐφεσίας, ὅτʼ ἀπῄει σὺν Ἀγησιλάῳ ἐκ τῆς Ἀσίας τὴν εἰς Βοιωτοὺς ὁδόν, καταλείπει παρὰ Μεγαβύζῳ τῷ τῆς Ἀρτέμιδος νεωκόρῳ, ὅτι αὐτὸς κινδυνεύσων ἐδόκει ἰέναι, καὶ ἐπέστειλεν, ἢν μὲν αὐτὸς σωθῇ, αὑτῷ ἀποδοῦναι· ἢν δέ τι πάθῃ, ἀναθεῖναι ποιησάμενον τῇ Ἀρτέμιδι ὅ τι οἴοιτο χαριεῖσθαι τῇ θεῷ.

5.3.4. There, also, they divided the money received from the sale of the booty. And the tithe, which they set apart for Apollo and for Artemis of the Ephesians, was distributed among the generals, each taking his portion to keep safely for the gods; and the portion that fell to Cheirisophus was given to Neon the Asinaean. 5 As for Xenophon, he caused a votive offering to be made out of Apollo's share of his portion and dedicated it in the treasury of the Athenians at Delphi, inscribing upon it his own name and that of Proxenus, who was killed with Clearchus; for Proxenus was his friend. 6 The share which belonged to Artemis of the Ephesians he left behind, at the time when he was returning from Asia with Agesilaus to take part in the campaign against Boeotia, in charge of Megabyzus, the sacristan of Artemis, for the reason that his own journey seemed likely to be a dangerous one; and his instructions were that in case he should escape with his life, the money was to be returned to him, but in case any ill should befall him, Megabyzus was to cause to be made and dedicated to Artemis whatever offering he thought would please the goddess. 5.3.4. First I went to war with the Thracians, and for the sake of Greece I inflicted punishment upon them with your aid, driving them out of the Chersonese when they wanted to deprive the Greeks who dwelt there of their land. Then when Cyru s’ summons came, I took you with me and set out, in order that, if he had need of me, I might give him aid in return for the benefits I had received from him. 5.3.4. There, also, they divided the money received from the sale of the booty. And the tithe, which they set apart for Apollo and for Artemis of the Ephesians, was distributed among the generals, each taking his portion to keep safely for the gods; and the portion that fell to Cheirisophus was given to Neon the Asinaean. 5.3.5. But you now do not wish to continue the march with me; so it seems that I must either desert you and continue to enjoy Cyru s’ friendship, or prove false to him and remain with you. Whether I shall be doing what is right, I know not, but at any rate I shall choose you and with you shall suffer whatever I must. And never shall any man say that I, after leading Greeks into the land of the barbarians, betrayed the Greeks and chose the friendship of the barbarians; 5.3.5. As for Xenophon, he caused a votive offering to be made out of Apollo’s share of his portion and dedicated it in the treasury of the Athenians at Delphi, inscribing upon it his own name and that of Proxenus, who was killed with Clearchus; Xen. Anab. 2.5 . for Proxenus was his friend. Xen. Anab. 3.1.4-10 . 5.3.6. nay, since you do not care to obey me, I shall follow with you and suffer whatever I must. For I consider that you are to me both fatherland and friends and allies; with you I think I shall be honoured wherever I may be, bereft of you I do not think I shall be able either to aid a friend or to ward off a foe. Be sure, therefore, that wherever you go, I shall go also. 5.3.6. The share which belonged to Artemis of the Ephesians he left behind, at the time when he was returning from Asia with Agesilaus to take part in the campaign against Boeotia, In 394 B.C., ending in the hard-fought battle of Coronea, at which Xenophon was present. cp. Xen. Hell. 4.2.1-8, Xen. Hell. 4.3.1-21 . in charge of Megabyzus, the sacristan of Artemis, for the reason that his own journey seemed likely to be a dangerous one; and his instructions were that in case he should escape with his life, the money was to be returned to him, but in case any ill should befall him, Megabyzus was to cause to be made and dedicated to Artemis whatever offering he thought would please the goddess.

65. Plato, Laws, 757d, 955e, 757c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 137

757c. καὶ ἰδιώταις, πάντʼ ἀγαθὰ ἀπεργάζεται· τῷ μὲν γὰρ μείζονι πλείω, τῷ δʼ ἐλάττονι σμικρότερα νέμει, μέτρια διδοῦσα πρὸς τὴν αὐτῶν φύσιν ἑκατέρῳ, καὶ δὴ καὶ τιμὰς μείζοσι μὲν πρὸς ἀρετὴν ἀεὶ μείζους, τοῖς δὲ τοὐναντίον ἔχουσιν ἀρετῆς τε καὶ παιδείας τὸ πρέπον ἑκατέροις ἀπονέμει κατὰ λόγον. ἔστιν γὰρ δήπου καὶ τὸ πολιτικὸν ἡμῖν ἀεὶ τοῦτʼ αὐτὸ τὸ δίκαιον· οὗ καὶ νῦν ἡμᾶς ὀρεγομένους δεῖ καὶ πρὸς ταύτην τὴν ἰσότητα, ὦ Κλεινία, ἀποβλέποντας, τὴν νῦν

757c. it produces all things good; for it dispenses more to the greater and less to the smaller, giving due measure to each according to nature; and with regard to honors also, by granting the greater to those that are greater in goodness, and the less to those of the opposite character in respect of goodness and education, it assigns in proportion what is fitting to each. Indeed, it is precisely this which constitutes for us political justice, which is the object we must strive for, Clinias; this equality is what we must aim at, now that we are settling the State

66. Plato, Critias, 119d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temples,as location for oaths Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 138

119d. ὀρειχαλκίνῃ, ἣ κατὰ μέσην τὴν νῆσον ἔκειτʼ ἐν ἱερῷ Ποσειδῶνος, οἷ δὴ διʼ ἐνιαυτοῦ πέμπτου, τοτὲ δὲ ἐναλλὰξ ἕκτου, συνελέγοντο, τῷ τε ἀρτίῳ καὶ τῷ περιττῷ μέρος ἴσον ἀπονέμοντες, συλλεγόμενοι δὲ περί τε τῶν κοινῶν ἐβουλεύοντο καὶ ἐξήταζον εἴ τίς τι παραβαίνοι, καὶ ἐδίκαζον. ὅτε δὲ δικάζειν μέλλοιεν, πίστεις ἀλλήλοις τοιάσδε ἐδίδοσαν πρότερον. ἀφέτων ὄντων ταύρων ἐν τῷ τοῦ Ποσειδῶνος ἱερῷ, μόνοι γιγνόμενοι δέκα ὄντες, ἐπευξάμενοι τῷ θεῷ τὸ κεχαρισμένον

119d. and thither they assembled every fifth year, and then alternately every sixth year—giving equal honor to both the even and the odd—and when thus assembled they took counsel about public affairs and inquired if any had in any way transgressed and gave judgement. And when they were about to give judgement they first gave pledges one to another of the following description. In the sacred precincts of Poseidon there were bulls at large ; and the ten princes, being alone by themselves, after praying to the God that they might capture a victim well-pleasing unto him,

67. Plato, Apology of Socrates, 20e, 31d, 17c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 137

17c. ῥήμασί τε καὶ ὀνόμασιν οὐδὲ κεκοσμημένους, ἀλλʼ ἀκούσεσθε εἰκῇ λεγόμενα τοῖς ἐπιτυχοῦσιν ὀνόμασιν—πιστεύω γὰρ δίκαια εἶναι ἃ λέγω—καὶ μηδεὶς ὑμῶν προσδοκησάτω ἄλλως· οὐδὲ γὰρ ἂν δήπου πρέποι, ὦ ἄνδρες, τῇδε τῇ ἡλικίᾳ ὥσπερ μειρακίῳ πλάττοντι λόγους εἰς ὑμᾶς εἰσιέναι. καὶ μέντοι καὶ πάνυ, ὦ ἄνδρες Ἀθηναῖοι, τοῦτο ὑμῶν δέομαι καὶ παρίεμαι· ἐὰν διὰ τῶν αὐτῶν λόγων ἀκούητέ μου ἀπολογουμένου διʼ ὧνπερ εἴωθα λέγειν καὶ ἐν ἀγορᾷ ἐπὶ τῶν τραπεζῶν, ἵνα ὑμῶν πολλοὶ ἀκηκόασι, καὶ ἄλλοθι, μήτε

17c. as theirs are, nor carefully arranged, but you will hear things said at random with the words that happen to occur to me. For I trust that what I say is just; and let none of you expect anything else. For surely it would not be fitting for one of my age to come before you like a youngster making up speeches. And, men of Athens, I urgently beg and beseech you if you hear me making my defence with the same words with which I have been accustomed to speak both in the market place at the bankers tables, where many of you have heard me, and elsewhere,

68. Isaeus, Orations, 2.31-2.32, 7.28, 12.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •temples,as location for oaths Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 137, 138

69. Plato, Statesman, 328c2, 328c1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 138

70. Demosthenes, Orations, a b c d\n0 23.67 23.67 23 67\n1 54.26 54.26 54 26\n2 23.68 23.68 23 68\n3 21.115 21.115 21 115\n4 [24].184 [24].184 [24] 184\n5 22.76 22.76 22 76 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 138

23.67. And so, in defiance of this safeguard of justice, and of the lawful penalties that it awards, the author of this decree has offered to Charidemus a free licence to do what he likes as long as he lives, and to his friends the right of vindictive prosecution when he is dead. For look at it in this light. You are all of course aware that in the Areopagus, where the law both permits and enjoins the trial of homicide, first, every man who brings accusation of such a crime must make oath by invoking destruction upon himself, his kindred, and his household;

71. Aristotle, On The Universe, 17 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •damascius (philosopher), exploration beneath hierapolis temple of apollo Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 536

72. Aristobulus Cassandreus, Fragments, 4.7 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •temple, diaspora loyalty Found in books: Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 174

73. Septuagint, Tobit, 1.5-1.8, 13.16-13.17, 14.5 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 158; Stuckenbruck, 1 Enoch 91-108 (2007) 138; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 89

1.5. All the tribes that joined in apostasy used to sacrifice to the calf Baal, and so did the house of Naphtali my forefather. 1.6. But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.8. the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father. 13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. 13.17. The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir; 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.

74. Aristotle, Fragments, 637 rose (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple, atributed to pythagoras of ephesus Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 102

75. Aristotle, Respiration, 637 rose (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •temple, atributed to pythagoras of ephesus Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 102

76. Aristotle, Athenian Constitution, 1.1, 7.1, 18.2-18.3, 29.5, 55.5, 60.1-60.3 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •temples,as location for oaths •temple, atributed to pythagoras of ephesus •temples, of athena polias Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 102; Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 214; Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 137, 138

77. Callimachus, Aetia, 23.5-6 p (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •heraclitus of halicarnassus, hercules musarum, temple of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 516

78. Theocritus, Idylls, 17.1-17.13 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •onias iv, temple of onias (leontopolis) Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 92

79. Cato, Marcus Porcius, On Agriculture, a b c d\n0 "1.5.3" "1.5.3" "1 5 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temples, shrines, and altars, of libertas Found in books: Buszard, Greek Translations of Roman Gods (2023) 231

80. Plautus, Pseudolus, 1239-1242, 290-294, 518-519 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Clark, Divine Qualities: Cult and Community in Republican Rome (2007) 98

81. Anon., 1 Enoch, 90.29, 90.28, 90.30, 90.36, 90.33, 90.35, 90.37, 90.32, 90.34, 90.31, 90.15, 91.12, 90.13, 91.11, 90.12, 89.50, 89.73, 90.6, 90.10, 91.15, 90.9, 90.19, 91.16, 90.8, 90.7, 90.14, 90.11, 91.14, 90.18, 90.16, 89.72, 90.17, 91.17, 89.65, 89.66, 93.8, 14, 93.8e, 7.1, 8.3, 8, 7 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 158; Stuckenbruck, 1 Enoch 91-108 (2007) 138

90.29. it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it.

82. Ennius, Annales, 210 sk. (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •heraclitus of halicarnassus, hercules musarum, temple of Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 516

83. Apollonius of Rhodes, Argonautica, 1.609-1.626 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •hypsipyle, hiding of thoas in bacchic temple (in valerius) Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 147

1.609. ἔνθʼ ἄμυδις πᾶς δῆμος ὑπερβασίῃσι γυναικῶν < 1.610. νηλειῶς δέδμητο παροιχομένῳ λυκάβαντι. < 1.611. δὴ γὰρ κουριδίας μὲν ἀπηνήναντο γυναῖκας < 1.612. ἀνέρες ἐχθήραντες, ἔχον δʼ ἐπὶ ληιάδεσσιν < 1.613. τρηχὺν ἔρον, ἃς αὐτοὶ ἀγίνεον ἀντιπέρηθεν < 1.614. Θρηικίην δῃοῦντες· ἐπεὶ χόλος αἰνὸς ὄπαζεν < 1.615. Κύπιδος, οὕνεκά μιν γεράων ἐπὶ δηρὸν ἄτισσαν. < 1.616. ὦ μέλεαι, ζήλοιό τʼ ἐπισμυγερῶς ἀκόρητοι. < 1.617. οὐκ οἶον σὺν τῇσιν ἑοὺς ἔρραισαν ἀκοίτας < 1.618. ἀμφʼ εὐνῇ, πᾶν δʼ ἄρσεν ὁμοῦ γένος, ὥς κεν ὀπίσσω < 1.619. μήτινα λευγαλέοιο φόνου τίσειαν ἀμοιβήν. < 1.620. οἴη δʼ ἐκ πασέων γεραροῦ περιφείσατο πατρὸς < 1.621. Ὑψιπύλεια Θόαντος, ὃ δὴ κατὰ δῆμον ἄνασσεν· < 1.622. λάρνακι δʼ ἐν κοίλῃ μιν ὕπερθʼ ἁλὸς ἧκε φέρεσθαι, < 1.623. αἴ κε φύγῃ. καὶ τὸν μὲν ἐς Οἰνοίην ἐρύσαντο < 1.624. πρόσθεν, ἀτὰρ Σίκινόν γε μεθύστερον αὐδηθεῖσαν < 1.625. νῆσον, ἐπακτῆρες, Σικίνου ἄπο, τόν ῥα Θόαντι < 1.626. νηιὰς Οἰνοίη νύμφη τέκεν εὐνηθεῖσα. <

1.609. Here the whole of the men of the people together had been ruthlessly slain through the transgressions of the women in the year gone by. For the men had rejected their lawful wives, loathing them, and had conceived a fierce passion for captive maids whom they themselves brought across the sea from their forays in Thrace; for the terrible wrath of Cypris came upon them, because for a long time they had grudged her the honours due. O hapless women, and insatiate in jealousy to their own ruin! Not their husbands alone with the captives did they slay on account of the marriage-bed, but all the males at the same time, that they might thereafter pay no retribution for the grim murder. And of all the women, Hypsipyle alone spared her aged father Thoas, who was king over the people; and she sent him in a hollow chest, to drift over the sea, if haply he should escape. And fishermen dragged him to shore at the island of Oinoe, formerly Oinoe, but afterwards called Sicinus from Sicinus, whom the water-nymph Oinoe bore to Thoas. Now for all the women to tend kine, to don armour of bronze, and to cleave with the plough-share the wheat-bearing fields, was easier than the works of Athena, with which they were busied aforetime. Yet for all that did they often gaze over the broad sea, in grievous fear against the Thracians' coming. So when they saw Argo being rowed near the island, straightway crowding in multitude from the gates of Myrine and clad in their harness of war, they poured forth to the beach like ravening Thyiades: for they deemed that the Thracians were come; and with them Hypsipyle, daughter of Thoas, donned her father's harness. And they streamed down speechless with dismay; such fear was wafted about them.

84. Plautus, Curculio, 266, 268, 467-472, 474-483, 61, 639-640, 473 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 87

85. Plautus, Poenulus, 122, 121 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Clark, Divine Qualities: Cult and Community in Republican Rome (2007) 89

86. Cicero, On Duties, 2.60, 2.90 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •temples, as display expenditure •castor and pollux, temple of •temple of, castor and pollux Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 35, 45

2.60. Atque etiam illae impensae meliores, muri, navalia, portus, aquarum ductus omniaque, quae ad usum rei publicae pertinent. Quamquam, quod praesens tamquam in manum datur, iucundius est; tamen haec in posterum gratiora. Theatra, porticus, nova templa verecundius reprehendo propter Pompeium, sed doctissimi non probant, ut et hic ipse Panaetius, quem nultum in his libris secutus sum, non interpretatus, et Phalereus Demetrius, qui Periclem, principem Graeciae, vituperat, quod tantam pecuniam in praeclara illa propylaea coniecerit. Sed de hoc genere toto in iis libris, quos de re publica scripsi, diligenter est disputatum. Tota igitur ratio talium largitionum genere vitiosa est, temporibus necessaria, et tum ipsum et ad facultates accommodanda et mediocritate moderanda est.

2.60. Again, the expenditure of money is better justified when it is made for walls, docks, harbours, aqueducts, and all those works which are of service to the community. There is, to be sure, more of present satisfaction in what is handed out, like cash down; nevertheless public improvements win us greater gratitude with posterity. Out of respect for Pompey's memory I am rather diffident about expressing any criticism of theatres, colonnades, and new temples; and yet the greatest philosophers do not approve of them â our Panaetius himself, for example, whom I am following, not slavishly translating, in these books; so, too, Demetrius of Phalerum, who denounces Pericles, the foremost man of Greece, for throwing away so much money on the magnificent, far-famed Propylaea. But this whole theme is discussed at length in my books on "The Republic." To conclude, the whole system of public bounties in such extravagant amount is intrinsically wrong; but it may under certain circumstances be necessary to make them; even then they must be proportioned to our ability and regulated by the golden mean. <

87. Cicero, De Oratore, 2.178-2.216, 2.266 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 153; Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 53

2.188. Haec sunt illa, quae me ludens Crassus modo flagitabat, cum a me divinitus tractari solere diceret et in causa M'. Aquili Gaique Norbani non nullisque aliis quasi praeclare acta laudaret, quae me hercule ego, Crasse, cum a te tractantur in causis, horrere soleo: tanta vis animi, tantus impetus, tantus dolor oculis, vultu, gestu, digito denique isto tuo significari solet; tantum est flumen gravissimorum optimorumque verborum, tam integrae sententiae, tum verae, tam novae, tam sine pigmentis fucoque puerili, ut mihi non solum tu incendere iudicem, sed ipse ardere videaris. 2.189. Neque fieri potest ut doleat is, qui audit, ut oderit, ut invideat, ut pertimescat aliquid, ut ad fletum misericordiamque deducatur, nisi omnes illi motus, quos orator adhibere volet iudici, in ipso oratore impressi esse atque inusti videbuntur. Quod si fictus aliqui dolor suscipiendus esset et si in eius modi genere orationis nihil esset nisi falsum atque imitatione simulatum, maior ars aliqua forsitan esset requirenda: nunc ego, quid tibi, Crasse, quid ceteris accidat, nescio; de me autem causa nulla est cur apud homines prudentissimos atque amicissimos mentiar: non me hercule umquam apud iudices aut dolorem aut misericordiam aut invidiam aut odium dicendo excitare volui quin ipse in commovendis iudicibus eis ipsis sensibus, ad quos illos adducere vellem, permoverer; 2.194. Fieri nullo modo potuit. Saepe enim audivi poetam bonum neminem—id quod a Democrito et Platone in scriptis relictum esse dicunt—sine inflammatione animorum exsistere posse et sine quodam adflatu quasi furoris. Qua re nolite existimare me ipsum, qui non heroum veteres casus fictosque luctus velim imitari atque adumbrare dicendo neque actor sim alienae personae, sed auctor meae, cum mihi M'. Aquilius in civitate retinendus esset, quae in illa causa peroranda fecerim, sine magno dolore fecisse: 2.197. Quamquam te quidem quid hoc doceam, qui in accusando sodali meo tantum incendium non oratione solum, sed etiam multo magis vi et dolore et ardore animi concitaras, ut ego ad id restinguendum vix conarer accedere? Habueras enim tu omnia in causa superiora: vim, fugam, lapidationem, crudelitatem tribuniciam in Caepionis gravi miserabilique casu in iudicium vocabas; deinde principem et senatus et civitatis, M. Aemilium, lapide percussum esse constabat; vi pulsum e templo L. Cottam et T. Didium, cum intercedere vellent rogationi, nemo poterat negare. 2.198. Accedebat ut haec tu adulescens pro re publica queri summa cum dignitate existimarere; ego, homo censorius, vix satis honeste viderer seditiosum civem et in hominis consularis calamitate crudelem posse defendere. Erant optimi cives iudices, bonorum virorum plenum forum, vix ut mihi tenuis quaedam venia daretur excusationis, quod tamen eum defenderem, qui mihi quaestor fuisset. Hic ego quid dicam me artem aliquam adhibuisse? Quid fecerim, narrabo; si placuerit, vos meam defensionem in aliquo artis loco reponetis. 2.199. Omnium seditionum genera, vitia, pericula conlegi eamque orationem ex omni rei publicae nostrae temporum varietate repetivi conclusique ita, ut dicerem, etsi omnes semper molestae seditiones fuissent, iustas tamen fuisse non nullas et prope necessarias. Tum illa, quae modo Crassus commemorabat, egi: neque reges ex hac civitate exigi neque tribunos plebis creari neque plebiscitis totiens consularem potestatem minui neque provocationem, patronam illam civitatis ac vindicem libertatis, populo Romano dari sine nobilium dissensione potuisse; ac, si illae seditiones saluti huic civitati fuissent, non continuo, si quis motus populi factus esset, id C. Norbano in nefario crimine atque in fraude capitali esse ponendum. Quod si umquam populo Romano concessum esset ut iure incitatus videretur, id quod docebam saepe esse concessum, nullam illa causa iustiorem fuisse. Tum omnem orationem traduxi et converti in increpandam Caepionis fugam, in deplorandum interitum exercitus: sic et eorum dolorem, qui lugebant suos, oratione refricabam et animos equitum Romanorum, apud quos tum iudices causa agebatur, ad Q. Caepionis odium, a quo erant ipsi propter iudicia abalienati, renovabam. 2.200. Quod ubi sensi me in possessionem iudici ac defensionis meae constitisse, quod et populi benevolentiam mihi conciliaram, cuius ius etiam cum seditionis coniunctione defenderam, et iudicum animos totos vel calamitate civitatis vel luctu ac desiderio propinquorum vel odio proprio in Caepionem ad causam nostram converteram, tum admiscere huic generi orationis vehementi atque atroci genus illud alterum, de quo ante disputavi, lenitatis et mansuetudinis coepi: me pro meo sodali, qui mihi in liberum loco more maiorum esse deberet, et pro mea omni fama prope fortunisque decernere; nihil mihi ad existimationem turpius, nihil ad dolorem acerbius accidere posse, quam si is, qui saepe alienissimis a me, sed meis tamen civibus saluti existimarer fuisse, sodali meo auxilium ferre non potuissem. 2.201. Petebam a iudicibus ut illud aetati meae, ut honoribus, ut rebus gestis, si iusto, si pio dolore me esse adfectum viderent, concederent; praesertim si in aliis causis intellexissent omnia me semper pro amicorum periculis, nihil umquam pro me ipso deprecatum. Sic in illa omni defensione atque causa, quod esse in arte positum videbatur, ut de lege Appuleia dicerem, ut quid esset minuere maiestatem explicarem, perquam breviter perstrinxi atque attigi; his duabus partibus orationis, quarum altera commendationem habet, altera concitationem, quae minime praeceptis artium sunt perpolitae, omnis est a me illa causa tractata, ut et acerrimus in Caepionis invidia renovanda et in meis moribus erga meos necessarios declarandis mansuetissimus viderer: ita magis adfectis animis iudicum quam doctis, tua, Sulpici, est a nobis tum accusatio victa.' 2.202. Hic Sulpicius, 'vere hercle,' inquit 'Antoni, ista commemoras; nam ego nihil umquam vidi, quod tam e manibus elaberetur, quam mihi tum est elapsa illa ipsa causa. Cum enim, quem ad modum dixisti, tibi ego non iudicium, sed incendium tradidissem, quod tuum principium, di immortales, fuit! qui timor! quae dubitatio, quanta haesitatio tractusque verborum! Ut tu illud initio, quod tibi unum ad ignoscendum homines dabant, tenuisti, te pro homine pernecessario, quaestore tuo, dicere! Quam tibi primum munisti ad te audiendum viam. 2.203. Ecce autem, cum te nihil aliud profecisse arbitrarer, nisi ut homines tibi civem improbum defendenti ignoscendum propter necessitudinem arbitrarentur, serpere occulte coepisti, nihil dum aliis suspicantibus, me vero iam pertimescente, ut illam non Norbani seditionem, sed populi Romani iracundiam neque eam iniustam, sed meritam ac debitam fuisse defenderes. Deinde qui locus a te praetermissus est in Caepionem? Ut tu illa omnia odio, invidia, misericordia miscuisti! Neque haec solum in defensione, sed etiam in Scauro ceterisque meis testibus, quorum testimonia non refellendo, sed ad eundem impetum populi confugiendo refutasti; 2.266. quisque optime Graece sciret, ita esse nequissimum." Valde autem ridentur etiam imagines, quae fere in deformitatem aut in aliquod vitium corporis ducuntur cum similitudine turpioris: ut meum illud in Helvium Manciam "iam ostendam cuius modi sis," cum ille "ostende, quaeso"; demonstravi digito pictum Gallum in Mariano scuto Cimbrico sub Novis distortum, eiecta lingua, buccis fluentibus; risus est commotus; nihil tam Manciae simile visum est; ut cum Tito Pinario mentum in dicendo intorquenti: "tum ut

2.188. “These are the points about which Crassus just now jocosely questioned me when he said that I treated them divinely, and praised what I did, as being meritoriously done, in the causes of Manius Aquilius, Caius Norbanus, and some others; but really, Crassus, when such arts are adopted by you in pleading, I use to feel terrified; such power of mind, such impetuosity, such passion, is expressed in your eyes, your countece, your gesture, and even in your very finger; such a torrent is there of the most emphatic and best chosen words, such noble thoughts, so just, so new, so free from all disguise or puerile embellishment, that you seem not only to me to fire the judge, but to be yourself on fire. 2.189. Nor is it possible that the judge should feel concern, or hate, or envy, or fear in any degree, or that he should be moved to compassion and tears, unless all those sensations which the orator would awaken in the judge shall appear to be deeply felt and experienced by the orator himself. For if a counterfeit passion were to be assumed, and if there were nothing, in a speech of that kind, but what was false and simulated, still greater art would perhaps be necessary. What is the case with you, however, Crassus, or with others, I do not know; as to myself, there is no reason why I should say what is false to men of your great good sense and friendship for me, I never yet, upon my honour, tried to excite sorrow, or compassion, or envy, or hatred, when speaking before a court of judicature, but I myself, in rousing the judges, was affected with the very same sensations that I wished to produce in them. 2.194. for I have often heard that no man can be a good poet (as they say is left recorded in the writings of both Democritus and Plato) without ardour of imagination, and the excitement of something similar to frenzy. [XLVII.] “Do not therefore imagine that I, who had no desire to imitate or represent the calamities or fictitious sorrows of the heroes of antiquity in my speech, and was no actor of a foreign and personated part, but a supporter of my own, when Manius Aquilius, by my efforts, was to be maintained in his rights as a citizen, did that which I did in the peroration of that cause, without a strong feeling. 2.197. “Though why, indeed, should I teach you this, who, in accusing my quaestor and companion in office, raised so fierce a flame, not only by your speech, but much more by your vehemence, passion, and fiery spirit, that I could scarce venture to approach to extinguish it? For you had in that cause everything in your favour; you brought before the judges violence, flight, pelting with stones, the cruel exercise of the tribunitian power in the grievous and miserable calamity of Caepio; it also appeared that Marcus Aemilius, the first man, not only in the senate, but in the city, had been struck with one of the stones; and nobody could deny that Lucius Cotta and Titus Didius, when they would have interposed their negative upon the passing of the law, had been driven in a tumultuous manner from the temple. [XLVIII.] 2.198. There was also this circumstance in your favour ( that you, being merely a youth, were thought to make these complaints on behalf of the commonwealth with the utmost propriety; I, a man of censorian rank, was thought hardly in a condition to appear with any honour in defence of a seditious citizen, a man who had been unrelenting at the calamity of a consular person. The judges were citizens of the highest character; the forum was crowded with respectable people, so that scarcely even a slight excuse was allowed me, although I was to speak in defence of one who had been my quaestor. In these circumstances why need I say that I had recourse to some degree of art? I will state how I acted, and, if you please, you may place my defence under some head of art. 2.199. I noticed, in connexion, the natures, ill effects, and dangers of every kind of sedition. I brought down my discourse on that subject through all the changes of circumstances in our commonwealth; and I concluded by observing, that though all seditions had ever been attended with troubles, yet that some had been supported by justice, and almost by necessity. I then dwelt on those topics which Crassus just now mentioned, that neither could kings have been expelled from this city, nor tribunes of the people have been created, nor the consular power have been so often diminished by votes of the commonalty, nor the right of appeal, that patroness of the state and guardian of our liberty, have been granted to the Roman people, without disagreement with the nobility; and if those seditions had been of advantage to the republic, it should not immediately, if any commotion had been raised among the people, be laid to the charge of Caius Norbanus as a heinous crime or capital misdemeanour; but that, if it had ever been allowed to the people of Rome to appear justly provoked (and I showed that it had been often allowed), no occasion was ever more just than that of which I was speaking. I then gave another turn to my speech, and directed it to the condemnation of Caepio’s flight, and lamentation for the loss of the army. By this diversion I made the grief of those to flow afresh who were mourning for their friends, and re-excited the minds of the Roman knights before whom, as judges, the cause was being pleaded, to hatred towards Quintus Caepio, from whom they were alienated en account of the right of judicature. [XLIX.] 2.200. “But as soon as I perceived that I was in possession of the favour of the court, and that I had secured ground for defence, because I had both conciliated the good feeling of the people, whose rights I had maintained even in conjunction with sedition, and had brought over the whole feeling of the judges to our side of the question, either from their concern for the calamity of the public, or from grief or regret for their relations, or from their own individual aversion to Caepio, I then began to intermix with this vehement and ardent style of oratory that other species of which I discoursed before, full of lenity and mildness; saying that I was contending for my companion in office, who, according to the custom of our ancestors, ought to stand in relation to me as one of my children, and for almost my whole reputation and fortunes; that nothing could possibly happen more dishonourable to my character, or more bitterly adapted to give pain to me, than if I, who was reputed to have been oftentimes the preservation of those who were entire strangers to me, but yet my fellow-citizens, should not be able to assist an officer of my own. 2.201. I requested of the judges to make this concession to my age, to the honours which I had attained, to the actions which I had performed, if they saw that I was affected with a just and tender sorrow, and especially if they were sensible that in other causes I had asked everything for my friends in peril, but never anything for myself. Thus, in the whole of that defence and cause, the part which seemed to depend on art, the speaking on the Apuleian law, and explaining what it was to commit treason, I skimmed and touched upon as briefly as possible. But by the aid of these two parts of eloquence, to one of which belongs the excitement of the passions, to the, other recommendation to favour, (parts not at all fully treated in the rules in books on the art,) was the whole of that cause conducted by me; so that, in reviving the popular displeasure against Csepio, I appeared to be a person of the keenest acrimony; and, in speaking of my behaviour towards my friends, to be of the most humane disposition. In this manner, rather by exciting the passions of the judges than by informing their understandings, was your accusation, Sulpicius, at that time overthrown by me.” [L.] 2.202. “In good truth, Antonius,” interposed Sulpicius, “you recall these circumstances to my memory with justice; since I never saw anything slip out of any person’s hands, as that cause then slipped out of mine. For whereas, as you observed, I had given you not a cause to plead, but a flame to extinguish; what a commencement was it (immortal gods!) that you made! What timidity was there! What distrust! What a degree of hesitation and slowness of speech! But as soon as you had gained that by your exordium, which was the only thing that the assembly allowed you as an excuse, namely, that you were pleading for a man intimately connected with you, and your own quaestor, how quickly did you secure your way to a fair audience! 2.203. But lo! when I thought that you had reaped no other benefit than that the hearers would think they ought to excuse you for defending a pernicious citizen, on account of the ties of union betwixt you, you began to proceed gradually and tacitly, while others had as yet no suspicion of your designs, though I myself felt some apprehension, to maintain in your defence that what had happened was not sedition in Norbanus, but resentment on the part of the Roman people, resentment not excited unjustly, but deservedly, and in conformity with their duty. In the next place, what argument did you omit against Caepio? How did you confound all the circumstances of the case by allusions to hatred, ill-will, and compassion? Nor was this the case only in your defence, but even in regard to Scaurus and my other witnesses, whose evidence you did not confute by disproving it, but by having recourse to the same impetuosity of the people. 2.266. Representations also create much laughter, and these commonly bear upon some deformity, or bodily defect, with a comparison to something still more deformed: as my own saying on Helvius Mancia, I will now show, said I, what sort of man you are; when he exclaimed, Show us, I pray you; and I pointed with my finger to a Gaul represented upon the Cimbrian shield of Marius under the new shops in the forum, with his body distorted, his tongue lolling out, and his cheeks flabby. A general laugh ensued; for nothing was ever seen to resemble Mancia so much. Or as I said to the witness Titus Pinarius, who twisted his chin about while he was speaking, That he might speak, if he pleased, if he had done cracking his nut.

88. Cicero, On His Consulship, 46 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •temple of castor Found in books: Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 84

89. Cicero, Republic, 5.1.2, 6.15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •vespasian, restores temple of honos et virtus •cosmos, as temple Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 88; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 297

6.15. Atque ego ut primum fletu represso loqui posse coepi, Quaeso, inquam, pater sanctissime atque optime, quoniam haec est vita, ut Africanum audio dicere, quid moror in terris? quin huc ad vos venire propero? Non est ita, inquit ille. Nisi enim deus is, cuius hoc templum est omne, quod conspicis, istis te corporis custodiis liberaverit, huc tibi aditus patere non potest. Homines enim sunt hac lege generati, qui tuerentur illum globum, quem in hoc templo medium vides, quae terra dicitur, iisque animus datus est ex illis sempiternis ignibus, quae sidera et stellas vocatis, quae globosae et rotundae, divinis animatae mentibus, circulos suos orbesque conficiunt celeritate mirabili. Quare et tibi, Publi, et piis omnibus retinendus animus est in custodia corporis nec iniussu eius, a quo ille est vobis datus, ex hominum vita migrandum est, ne munus humanum adsignatum a deo defugisse videamini.

6.15. As soon as I had restrained my grief and was able to speak, I cried out : "O best and most blameless of fathers, since that is life, as I learn from Africanus, why should I remain longer on earth ? Why not hasten thither to you ? " "Not so," he replied, "for unless that God, whose temple ** is everything that you see, has freed you from the prison of the body, you cannot gain entrance there. For man was given life that he might inhabit that sphere called Earth, which you see in the centre of this temple , and he has been given a soul out of those eternal fires which you call stars and planets, which, being round and globular bodies animated by divine intelligences, circle about in their fixed orbits with marvellous speed. Therefore you, Publius, and all good men, must leave that soul in the custody of the body, and must not abandon human life except at the behest of him by whom it was given you, lest you appear to have shirked the duty imposed upon man by God.

90. Septuagint, 3 Maccabees, 1.2-1.3, 1.16, 2.28-2.29, 3.1, 3.6, 3.8, 3.12-3.29, 4.1-4.11, 5.1-5.5, 5.14-5.22, 5.42, 5.51, 6.1, 6.3, 6.18, 6.31, 7.1-7.15, 7.20 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 212, 247, 248, 249, 254, 255, 256, 260, 308, 315, 400, 404, 406, 407, 408, 409; Schwartz, 2 Maccabees (2008) 6

1.2. But a certain Theodotus, determined to carry out the plot he had devised, took with him the best of the Ptolemaic arms that had been previously issued to him, and crossed over by night to the tent of Ptolemy, intending single-handed to kill him and thereby end the war. 1.2. Mothers and nurses abandoned even newborn children here and there, some in houses and some in the streets, and without a backward look they crowded together at the most high temple. 1.3. But Dositheus, known as the son of Drimylus, a Jew by birth who later changed his religion and apostatized from the ancestral traditions, had led the king away and arranged that a certain insignificant man should sleep in the tent; and so it turned out that this man incurred the vengeance meant for the king. 1.16. Then the priests in all their vestments prostrated themselves and entreated the supreme God to aid in the present situation and to avert the violence of this evil design, and they filled the temple with cries and tears; 2.28. "None of those who do not sacrifice shall enter their sanctuaries, and all Jews shall be subjected to a registration involving poll tax and to the status of slaves. Those who object to this are to be taken by force and put to death; 2.29. those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to their former limited status." 3.1. When the impious king comprehended this situation, he became so infuriated that not only was he enraged against those Jews who lived in Alexandria, but was still more bitterly hostile toward those in the countryside; and he ordered that all should promptly be gathered into one place, and put to death by the most cruel means. 3.1. And already some of their neighbors and friends and business associates had taken some of them aside privately and were pledging to protect them and to exert more earnest efforts for their assistance. 3.6. Nevertheless those of other races paid no heed to their good service to their nation, which was common talk among all; 3.8. The Greeks in the city, though wronged in no way, when they saw an unexpected tumult around these people and the crowds that suddenly were forming, were not strong enough to help them, for they lived under tyranny. They did try to console them, being grieved at the situation, and expected that matters would change; 3.12. "King Ptolemy Philopator to his generals and soldiers in Egypt and all its districts, greetings and good health. 3.13. I myself and our government are faring well. 3.14. When our expedition took place in Asia, as you yourselves know, it was brought to conclusion, according to plan, by the gods' deliberate alliance with us in battle, 3.15. and we considered that we should not rule the nations inhabiting Coele-Syria and Phoenicia by the power of the spear but should cherish them with clemency and great benevolence, gladly treating them well. 3.16. And when we had granted very great revenues to the temples in the cities, we came on to Jerusalem also, and went up to honor the temple of those wicked people, who never cease from their folly. 3.17. They accepted our presence by word, but insincerely by deed, because when we proposed to enter their inner temple and honor it with magnificent and most beautiful offerings, 3.18. they were carried away by their traditional conceit, and excluded us from entering; but they were spared the exercise of our power because of the benevolence which we have toward all. 3.19. By maintaining their manifest ill-will toward us, they become the only people among all nations who hold their heads high in defiance of kings and their own benefactors, and are unwilling to regard any action as sincere. 3.21. Among other things, we made known to all our amnesty toward their compatriots here, both because of their alliance with us and the myriad affairs liberally entrusted to them from the beginning; and we ventured to make a change, by deciding both to deem them worthy of Alexandrian citizenship and to make them participants in our regular religious rites. 3.22. But in their innate malice they took this in a contrary spirit, and disdained what is good. Since they incline constantly to evil, 3.23. they not only spurn the priceless citizenship, but also both by speech and by silence they abominate those few among them who are sincerely disposed toward us; in every situation, in accordance with their infamous way of life, they secretly suspect that we may soon alter our policy. 3.24. Therefore, fully convinced by these indications that they are ill-disposed toward us in every way, we have taken precautions lest, if a sudden disorder should later arise against us, we should have these impious people behind our backs as traitors and barbarous enemies. 3.25. Therefore we have given orders that, as soon as this letter shall arrive, you are to send to us those who live among you, together with their wives and children, with insulting and harsh treatment, and bound securely with iron fetters, to suffer the sure and shameful death that befits enemies. 3.26. For when these all have been punished, we are sure that for the remaining time the government will be established for ourselves in good order and in the best state. 3.27. But whoever shelters any of the Jews, old people or children or even infants, will be tortured to death with the most hateful torments, together with his family. 3.28. Any one willing to give information will receive the property of the one who incurs the punishment, and also two thousand drachmas from the royal treasury, and will be awarded his freedom. 3.29. Every place detected sheltering a Jew is to be made unapproachable and burned with fire, and shall become useless for all time to any mortal creature." 4.1. In every place, then, where this decree arrived, a feast at public expense was arranged for the Gentiles with shouts and gladness, for the inveterate enmity which had long ago been in their minds was now made evident and outspoken. 4.1. and in addition they were confined under a solid deck, so that with their eyes in total darkness, they should undergo treatment befitting traitors during the whole voyage. 4.2. But among the Jews there was incessant mourning, lamentation, and tearful cries; everywhere their hearts were burning, and they groaned because of the unexpected destruction that had suddenly been decreed for them. 4.2. when they said and proved that both the paper and the pens they used for writing had already given out. 4.4. For with such a harsh and ruthless spirit were they being sent off, all together, by the generals in the several cities, that at the sight of their unusual punishments, even some of their enemies, perceiving the common object of pity before their eyes, reflected upon the uncertainty of life and shed tears at the most miserable expulsion of these people. 4.5. For a multitude of gray-headed old men, sluggish and bent with age, was being led away, forced to march at a swift pace by the violence with which they were driven in such a shameful manner. 4.6. And young women who had just entered the bridal chamber to share married life exchanged joy for wailing, their myrrh-perfumed hair sprinkled with ashes, and were carried away unveiled, all together raising a lament instead of a wedding song, as they were torn by the harsh treatment of the heathen. 4.7. In bonds and in public view they were violently dragged along as far as the place of embarkation. 4.8. Their husbands, in the prime of youth, their necks encircled with ropes instead of garlands, spent the remaining days of their marriage festival in lamentations instead of good cheer and youthful revelry, seeing death immediately before them. 4.9. They were brought on board like wild animals, driven under the constraint of iron bonds; some were fastened by the neck to the benches of the boats, others had their feet secured by unbreakable fetters, 4.11. When these men had been brought to the place called Schedia, and the voyage was concluded as the king had decreed, he commanded that they should be enclosed in the hippodrome which had been built with a monstrous perimeter wall in front of the city, and which was well suited to make them an obvious spectacle to all coming back into the city and to those from the city going out into the country, so that they could neither communicate with the king's forces nor in any way claim to be inside the circuit of the city. 5.1. Then the king, completely inflexible, was filled with overpowering anger and wrath; so he summoned Hermon, keeper of the elephants, 5.1. Hermon, however, when he had drugged the pitiless elephants until they had been filled with a great abundance of wine and satiated with frankincense, presented himself at the courtyard early in the morning to report to the king about these preparations. 5.2. and ordered him on the following day to drug all the elephants -- five hundred in number -- with large handfuls of frankincense and plenty of unmixed wine, and to drive them in, maddened by the lavish abundance of liquor, so that the Jews might meet their doom. 5.2. the king, possessed by a savagery worse than that of Phalaris, said that the Jews were benefited by today's sleep, "but," he added, "tomorrow without delay prepare the elephants in the same way for the destruction of the lawless Jews!" 5.3. When he had given these orders he returned to his feasting, together with those of his friends and of the army who were especially hostile toward the Jews. 5.3. But at these words he was filled with an overpowering wrath, because by the providence of God his whole mind had been deranged in regard to these matters; and with a threatening look he said, 5.5. The servants in charge of the Jews went out in the evening and bound the hands of the wretched people and arranged for their continued custody through the night, convinced that the whole nation would experience its final destruction. 5.5. Not only this, but when they considered the help which they had received before from heaven they prostrated themselves with one accord on the ground, removing the babies from their breasts, 5.15. And when he had with difficulty roused him, he pointed out that the hour of the banquet was already slipping by, and he gave him an account of the situation. 5.16. The king, after considering this, returned to his drinking, and ordered those present for the banquet to recline opposite him. 5.17. When this was done he urged them to give themselves over to revelry and to make the present portion of the banquet joyful by celebrating all the more. 5.18. After the party had been going on for some time, the king summoned Hermon and with sharp threats demanded to know why the Jews had been allowed to remain alive through the present day. 5.19. But when he, with the corroboration of his friends, pointed out that while it was still night he had carried out completely the order given him, 5.21. When the king had spoken, all those present readily and joyfully with one accord gave their approval, and each departed to his own home. 5.22. But they did not so much employ the duration of the night in sleep as in devising all sorts of insults for those they thought to be doomed. 5.42. Upon this the king, a Phalaris in everything and filled with madness, took no account of the changes of mind which had come about within him for the protection of the Jews, and he firmly swore an irrevocable oath that he would send them to death without delay, mangled by the knees and feet of the beasts, 5.51. and cried out in a very loud voice, imploring the Ruler over every power to manifest himself and be merciful to them, as they stood now at the gates of death. 6.1. Then a certain Eleazar, famous among the priests of the country, who had attained a ripe old age and throughout his life had been adorned with every virtue, directed the elders around him to cease calling upon the holy God and prayed as follows: 6.1. Even if our lives have become entangled in impieties in our exile, rescue us from the hand of the enemy, and destroy us, Lord, by whatever fate you choose. 6.3. look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land. 6.3. Then the king, when he had returned to the city, summoned the official in charge of the revenues and ordered him to provide to the Jews both wines and everything else needed for a festival of seven days, deciding that they should celebrate their rescue with all joyfulness in that same place in which they had expected to meet their destruction. 6.18. Then the most glorious, almighty, and true God revealed his holy face and opened the heavenly gates, from which two glorious angels of fearful aspect descended, visible to all but the Jews. 6.31. Accordingly those disgracefully treated and near to death, or rather, who stood at its gates, arranged for a banquet of deliverance instead of a bitter and lamentable death, and full of joy they apportioned to celebrants the place which had been prepared for their destruction and burial. 7.1. King Ptolemy Philopator to the generals in Egypt and all in authority in his government, greetings and good health. 7.1. Upon receiving this letter the Jews did not immediately hurry to make their departure, but they requested of the king that at their own hands those of the Jewish nation who had willfully transgressed against the holy God and the law of God should receive the punishment they deserved. 7.2. We ourselves and our children are faring well, the great God guiding our affairs according to our desire. 7.2. Then, after inscribing them as holy on a pillar and dedicating a place of prayer at the site of the festival, they departed unharmed, free, and overjoyed, since at the king's command they had been brought safely by land and sea and river each to his own place. 7.3. Certain of our friends, frequently urging us with malicious intent, persuaded us to gather together the Jews of the kingdom in a body and to punish them with barbarous penalties as traitors; 7.4. for they declared that our government would never be firmly established until this was accomplished, because of the ill-will which these people had toward all nations. 7.5. They also led them out with harsh treatment as slaves, or rather as traitors, and, girding themselves with a cruelty more savage than that of Scythian custom, they tried without any inquiry or examination to put them to death. 7.6. But we very severely threatened them for these acts, and in accordance with the clemency which we have toward all men we barely spared their lives. Since we have come to realize that the God of heaven surely defends the Jews, always taking their part as a father does for his children, 7.7. and since we have taken into account the friendly and firm goodwill which they had toward us and our ancestors, we justly have acquitted them of every charge of whatever kind. 7.8. We also have ordered each and every one to return to his own home, with no one in any place doing them harm at all or reproaching them for the irrational things that have happened. 7.9. For you should know that if we devise any evil against them or cause them any grief at all, we always shall have not man but the Ruler over every power, the Most High God, in everything and inescapably as an antagonist to avenge such acts. Farewell." 7.11. For they declared that those who for the belly's sake had transgressed the divine commandments would never be favorably disposed toward the king's government. 7.12. The king then, admitting and approving the truth of what they said, granted them a general license so that freely and without royal authority or supervision they might destroy those everywhere in his kingdom who had transgressed the law of God. 7.13. When they had applauded him in fitting manner, their priests and the whole multitude shouted the Hallelujah and joyfully departed. 7.14. And so on their way they punished and put to a public and shameful death any whom they met of their fellow-countrymen who had become defiled. 7.15. In that day they put to death more than three hundred men; and they kept the day as a joyful festival, since they had destroyed the profaners. 2. Then the high priest Simon, facing the sanctuary, bending his knees and extending his hands with calm dignity, prayed as follows:, "Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power., For you, the creator of all things and the governor of all, are a just Ruler, and you judge those who have done anything in insolence and arrogance., You destroyed those who in the past committed injustice, among whom were even giants who trusted in their strength and boldness, whom you destroyed by bringing upon them a boundless flood., You consumed with fire and sulphur the men of Sodom who acted arrogantly, who were notorious for their vices; and you made them an example to those who should come afterward., You made known your mighty power by inflicting many and varied punishments on the audacious Pharaoh who had enslaved your holy people Israel., And when he pursued them with chariots and a mass of troops, you overwhelmed him in the depths of the sea, but carried through safely those who had put their confidence in you, the Ruler over the whole creation., And when they had seen works of your hands, they praised you, the Almighty., You, O King, when you had created the boundless and immeasurable earth, chose this city and sanctified this place for your name, though you have no need of anything; and when you had glorified it by your magnificent manifestation, you made it a firm foundation for the glory of your great and honored name., And because you love the house of Israel, you promised that if we should have reverses, and tribulation should overtake us, you would listen to our petition when we come to this place and pray., And indeed you are faithful and true., And because oftentimes when our fathers were oppressed you helped them in their humiliation, and rescued them from great evils,, see now, O holy King, that because of our many and great sins we are crushed with suffering, subjected to our enemies, and overtaken by helplessness., In our downfall this audacious and profane man undertakes to violate the holy place on earth dedicated to your glorious name., For your dwelling, the heaven of heavens, is unapproachable by man., But because you graciously bestowed your glory upon your people Israel, you sanctified this place., Do not punish us for the defilement committed by these men, or call us to account for this profanation, lest the transgressors boast in their wrath or exult in the arrogance of their tongue, saying,, `We have trampled down the house of the sanctuary as offensive houses are trampled down.', Wipe away our sins and disperse our errors, and reveal your mercy at this hour., Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace.",Thereupon God, who oversees all things, the first Father of all, holy among the holy ones, having heard the lawful supplication, scourged him who had exalted himself in insolence and audacity., He shook him on this side and that as a reed is shaken by the wind, so that he lay helpless on the ground and, besides being paralyzed in his limbs, was unable even to speak, since he was smitten by a righteous judgment., Then both friends and bodyguards, seeing the severe punishment that had overtaken him, and fearing lest he should lose his life, quickly dragged him out, panic-stricken in their exceedingly great fear., After a while he recovered, and though he had been punished, he by no means repented, but went away uttering bitter threats.,When he arrived in Egypt, he increased in his deeds of malice, abetted by the previously mentioned drinking companions and comrades, who were strangers to everything just., He was not content with his uncounted licentious deeds, but he also continued with such audacity that he framed evil reports in the various localities; and many of his friends, intently observing the king's purpose, themselves also followed his will., He proposed to inflict public disgrace upon the Jewish community, and he set up a stone on the tower in the courtyard with this inscription:, "None of those who do not sacrifice shall enter their sanctuaries, and all Jews shall be subjected to a registration involving poll tax and to the status of slaves. Those who object to this are to be taken by force and put to death;, those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to their former limited status.", In order that he might not appear to be an enemy to all, he inscribed below: "But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians.",Now some, however, with an obvious abhorrence of the price to be exacted for maintaining the religion of their city, readily gave themselves up, since they expected to enhance their reputation by their future association with the king., But the majority acted firmly with a courageous spirit and did not depart from their religion; and by paying money in exchange for life they confidently attempted to save themselves from the registration., They remained resolutely hopeful of obtaining help, and they abhorred those who separated themselves from them, considering them to be enemies of the Jewish nation, and depriving them of common fellowship and mutual help.

91. Cicero, Letters, 4.9.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •jerusalem, temple treasures repatriated Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56

92. Cicero, Letters To His Friends, 1.9.15, 5.20.5, 9.4.1, 13.11.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •temples, as display expenditure •castor and pollux, temple of •temple of, castor and pollux •temples and shrines, of libertas •acilius glabrio, m’., dedicates temple of pietas Found in books: Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 156; Jenkyns, God, Space, and City in the Roman Imagination (2013) 47, 227; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 291

93. Lucilius Gaius, Fragments, 484-5m (524-5w) (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •temples, as display expenditure Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 197

94. Cicero, Letters To Quintus, 2.3.6, 3.1.14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •temple of castor •acilius glabrio, m’., dedicates temple of pietas Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 291; Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 53

95. Cicero, In Pisonem, 26 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •castor and pollux, temple of Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 160

26. [62] O thou darkness, thou filth, thou disgrace! O thou forgetful of your father's family, scarcely mindful of your mother's, — there is actually something so broken-down, so mean, so base, so sordid, even too low to be considered worthy of the Milanese crier, your grandfather. Lucius Crassus, the wisest man of our state, searched almost the whole Alps with javelins to find out some pretext for a triumph where there was no enemy. A man of the highest genius, Caius Cotta, burnt with the same desire, though he could find no regular enemy. Neither of them had a triumph, because his colleague deprived one of that honour, and death prevented the other from enjoying it. A little while ago, you derided Marcus Piso's desire for a triumph, from which you said that you yourself were far removed; for he, even if it was not a very important war which he had conducted, as you say that it was not, still did not think that an honour to be slighted. But you are more learned than Piso, more wise than Cotta. Richer in prudence, and genius, and wisdom than Crassus, you despise those things which those idiots, as you term them, have considered glorious: [63] and if you blame them for having been covetous of glory, though they had conducted wars which were insignificant, or no wars at all; surely, you who have subdued such mighty nations, and performed such great achievements, were not bound to despise the fruit of your labours, the reward of your dangers, the tokens of your valour. And the truth is that you did not despise them, even though you may be wiser than Themista; but you shrank from exposing even your iron countece to be chastised by the reproaches of the senate. You see now, since I have been so much an enemy to myself as to compare myself to you, that my departure, and my absence, and my return, were all so far superior to yours, that all these circumstances have shed immortal glory on me, and have inflicted everlasting infamy on you. [64] To come even to our present daily regular manner of life in this city will you venture to prefer your respectability, your influence, your reputation at home, your energy in the forum, your counsel, your assistance your authority and your opinion as a senator, to that which belongs to us or I would rather say to even the lowest and most desperate of men?

96. Cicero, In Verrem, 2.1.11, 2.1.129-2.1.154, 2.2.35-2.2.37, 2.2.85-2.2.86, 2.2.114, 2.2.154, 2.2.158-2.2.160, 2.4.53, 2.4.60-2.4.73, 2.4.82, 2.4.94-2.4.96, 2.4.126, 2.4.129, 2.4.131, 2.5.127, 2.5.186, 4.126 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •rome, temple of felicitas •castor and pollux, temple of •temple of, castor and pollux •rome, temple of castor and pollux, verres’ restoration of •hercules, temple at akragas •rome, temple of bellona, pharasmanes’ statue in •temples, as display expenditure •jerusalem, temple’s treasures •clodius pulcher, p., erects a temple of libertas •libertas, temple Found in books: Clark, Divine Qualities: Cult and Community in Republican Rome (2007) 178; Jenkyns, God, Space, and City in the Roman Imagination (2013) 36, 45, 47, 160, 226, 227, 255; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 76, 77, 79, 149, 153, 296, 300, 306

2.1.133. He comes himself into thetemple of Castor; he looks all over the temple; he sees the roof adorned all over with a most splendid ceiling, and all the rest of the building as good as new and quite sound. He ponders; he considers what he can do. Some one of those dogs, of whom he himself had said to Ligur that there were a great number about him, said to him — "You, O Verres, have nothing which you can do here, unless you like to try the pillars by a plumb-line." The man, utterly ignorant of everything, asks what is the meaning of the expression, "by a plumb-line." They tell him that there is hardly any pillar which is exactly perpendicular when tried by a plumb-line. "By my truth," says he, "that is what we must do; let the pillars be tested by a plumb-line." 2.1.137. Caius Mustius, a Roman knight, a farmer of the revenues, a man of the very highest honour, came to Chelidon. Marcus Junius, the uncle of the youth, a most frugal and temperate man, came to her; a man who shows his regard for his high rank by the greatest honour, and modesty, and attention to his duties. Publius Potitius, his guardian, came to her. Oh that praetorship of yours, bitter to many, miserable, scandalous? To say nothing of other points, with what shame, with what indignation, do you think that such men as these went to the house of a prostitute? men who would have encountered such disgrace on no account, unless the urgency of their duty and of their relationship to the injured youth had compelled them to do so. They came, as I say, to Chelidon. The house was full; new laws, new decrees, new decisions were being solicited: "Let him give me possession." ... "Do not let him take away from me."... "Do not let him give sentence against me.".... "Let him adjudge the property to me." Some were paying money, some were signing documents. The house was full, not with a prostitute's train, but rather with a crowd seeking audience of the praetor. 2.1.149. No one troubles Rabonius, neither on the first of December, nor on the fifth, nor on the thirteenth. At last Verres himself goes away to his province some time before the work is completed. After he was prosecuted, at first he said that he could not enter the work in his accounts; when Rabonius pressed it, he attributed the cause of it to me, because I had sealed up his books. Rabonius applies to me, and sends his friends to apply to me; he easily gets what he wishes for; Verres did not know what he was to do. By not having entered it in his accounts, he thought he should be able to make some defence; but he felt sure that Rabonius would reveal the whole of the transaction. Although, what could be more plain than it now is, even without the evidence of any witness whatever. At last he enters the work in Rabonius's name as undertaken by him, four years after the day which he had fixed for its completion. 2.1.153. Nor were the tears which were shed for him shed more by the people than by us, and by yourself, O Hortensius, and by those who are to pronounce sentence in this cause. For because it is the common cause of all men, the common danger of all men, such wickedness like a conflagration must be put out by the common endeavours of all men. For we have little children; it is uncertain how long the life of each individual among us may last. We, while alive, ought to take care and provide that their desolate condition and childhood may be secured by the strongest possible protection. For who is there who can defend the childhood of our children against the dishonesty of magistrates? Their mother, I suppose. No doubt, the mother of Annia, though a most noble woman, was a great protection to her when she was left a minor. No doubt she, by imploring the aid of gods and men, prevented him from robbing her infant ward of her father's fortunes. Can their guardians defend them? Very easily, no doubt, with a praetor of that sort by whom both the arguments, and the earnestness, and the authority of Marcus Marcellus in the cause of his ward Junius were disregarded. [59] 2.1.154. Do we ask what he did in the distant province of Phrygia? what in the most remote parts of Pamphylia? What a robber of pirates he proved himself in war, who had been found to be a nefarious plunderer of the Roman people in the forum? Do we doubt what that man would do with respect to spoils taken from the enemy, who appropriated to himself so much plunder from the spoils of Lucius Metellus? 36 who let out a contract for whitewashing four pillars at a greater price than Metellus paid for erecting the whole of them? Must we wait to hear what the witnesses from Sicily say? Who has ever seen that temple who is not a witness of your avarice, of your injustice, of your audacity? Who has ever come from the statue of Vertumnus into the Circus Maximus, without being reminded at every step of your avarice? for that road, the road of the sacred cars and of such solemn processions, you have had repaired in such a way that you yourself do not dare go by it. Can any one think that when you were separated from Italy by the sea you spared the allies? You who chose thetemple of Castor to be the witness of your thefts which the Roman people saw every day, and even the judges at the very moment that they were giving their decision concerning you. [60] 2.2.114. See now, what a difference there is between you, in whose name days of festival are kept among the Sicilians, and those splendid Verrean games, are celebrated; to whom gilt statues are erected at Rome, presented by the commonwealth of Sicily, as we see inscribed upon them; — see, I say, what a difference there is between you and this Sicilian, who was condemned by you, the patron of Sicily. Him very many cities of Sicily praise by public resolutions in his favour, by their own evidence, by deputations went hither with that object. You, the patron of all the Sicilians, the solitary state of the Mamertini, the partner of your thefts and crimes, praises publicly; and yet in such a way that, by a new process, the deputies themselves injure your cause, though the deputation praises you. These other states all publicly accuse you, complain of you, impeach you by letters, by deputations, by evidence; and, if you are acquitted, think themselves utterly ruined. [47] 2.2.154. I come now to the cities of Sicily, in which case it is exceedingly easy to form an opinion of their inclination. Did the Sicilians also contribute against their will? It is not probable. In truth it is evident that Caius Verres so conducted himself during his praetorship in Sicily, that, as he could not satisfy both parties, both the Sicilians and the Romans, he considered rather his duty to our allies, than his ambition, which might have prompted him to gratify the citizens. And therefore I saw him called in an inscription at Syracuse, not only the patron of that island, but also the saviour of it. What a great expression is this! so great that it cannot be expressed by any single Latin word. He in truth is a saviour, who has given salvation. In his name days of festival are kept — that fine Verrean festival — not as if it was the festival of Marcellus, but instead of the Marcellean festival, which they abolished at his command. His triumphal arch is in the forum at Syracuse, on which his son stands, naked; and he himself from horseback looks down on the province which has been stripped bare by himself. His statues are in every place; which seem to show this, that he very nearly erected as many statues at Syracuse as he had taken away from it. And even at Rome we see an inscription in his honour carved at the foot of the statues, in letters of the largest size, "that that were given by the community of Sicily." Why were they given? How can any one be induced to believe that such great honours were paid to him by people against their will? [64] 2.2.158. What man ever lived of whom such a thing was heard as has happened to you, that his statues in his province, erected in the public places, and some of them even in the holy temples, were thrown down by force by the whole population? There have been many guilty magistrates in Asia, many in Africa, many in Spain, in Gaul, in Sardinia, many in Sicily itself, but did we ever hear such a thing as this of any of them? It is an unexampled thing, O judges, a sort of prodigy amazing the Sicilians, and among all the Greeks. I would not have believed that story about the statues, if I had not seen them myself uprooted and lying on the ground; because it is a custom among all the Greeks to think that honours paid to men by monuments of that sort, are, to some extent, consecrated, and under the protection of the gods. 2.2.159. Therefore, when the Rhodians, almost single-handed, carried on the first war against Mithridates, and withstood all his power and his most vigorous attacks on their walls, and shores, and fleets — when they, beyond all other nations, were enemies to the king; still, even then, at the time of imminent danger to their city, they did not touch his statue which was among them in the most frequented place in their city. Perhaps there might seem some inconsistency in preserving the effigy and image of the man, when they were striving to overthrow the man himself: but still I saw, when I was among them, that they had a religious feeling in those matters handed down to them from their ancestors, and that they argued in this way; — that as to the statue, they regarded the period when it had been erected; but as to the man, they regarded the fact of his waging war against them, and being an enemy. [66] You see, therefore, that the custom and religious feeling of the Greeks, which is accustomed to defend the monuments of enemies, even at a time of actual war, could not, even in a time of profound peace, protect the statues of a praetor of the Roman people. 2.2.160. The men of Tauromenium which is a city in alliance with us, most quiet men, who were formerly as far removed as possible from the injuries of our magistrates, owing to the protection the treaty was to them; yet even they did not hesitate to overturn that man's statue. But when that was removed, they allowed the pedestal to remain in the forum, because they thought it would tell more strongly against him, if men knew that his statue had been thrown down by the Tauromenians, than if they thought that none had ever been erected. The Tyndaritans threw down his statue in the forum; and for the same reason left the horse without a rider. At Leontini, even in that miserable and desolate city, his statue in the gymnasium was thrown down. For why should I speak of the Syracusans, when that act was not a private act of the Syracusans, but was done by them in common with all their neighbouring allies, and withal most the whole province? How great a multitude, how vast a concourse of men is said to have been present when his statues were pulled down and overturned! But where was this done? In the most frequented and sacred place of the whole city; before Serapis himself, in the very entrance and vestibule of the temple. And if Metellus had not acted with great vigour, and by his authority, and by a positive edict forbidden it, there would not have been a trace of a statue of that man left in all Sicily. 2.4.53. Was there ever, O judges, a dragnet of such a sort as this in that province? People have sometimes during their year of office diverted some part of the public property to their own use, in the most secret manner; sometimes they even secretly plundered some private citizen of something; and still they were condemned. And if you ask me, though I am detracting somewhat from my own credit by saying so, I think those were the real accusers, who traced the robberies of such men as this by scent, or by some lightly imprinted footsteps; for what is it that we are doing in respect of Verres, who has wallowed in the mud till we can find him out by the traces of his whole body? Is it a great undertaking to say anything against a man, who while he was passing by a place, having his litter put down to rest for a little time, plundered a whole city, house by house; without condescending to any pretences, openly, by his own authority, and by an absolute command? But still, that he might be able to say that he had bought them, he orders Archagathus to give those men, to whom the plate had belonged, some little money, just for form's sake. Archagathus found a few who would accept the money, and those he paid. And still Verres never paid Archagathus that money. Archagathus intended to claim it at Rome; but Cnaeus Lentulus Marcellinus demanded him, as you heard him state himself. Read the evidence of Archagathus, and of Lentulus — 2.4.61. For you know that the kings of Syria, the boyish sons of King Antiochus, have lately been at Rome. And they came not on account of the kingdom of Syria; for that they had obtained possession of without dispute, as they had received it from their father and their ancestors; but they thought that the kingdom of Egypt belonged to them and to Selene their mother. When they, being hindered by the critical state of the republic at that time, were not able to obtain the discussion of the subject as they wished before the senate, they departed for Syria, their paternal kingdom. One of them — the one whose name is Antiochus — wished to make his journey through Sicily. And so, while Verres was praetor, he came to Syracuse. 2.4.62. On this Verres thought that an inheritance had come to him, because a man whom he had heard, and on other accounts suspected had many splendid things with him, had come into his kingdom and into his power. He sends him presents — liberal enough — for all domestic uses; as much wine and oil as he thought fit; and as much wheat as he could want, out of his tenths. After that he invites the king himself to supper. He decorates a couch abundantly and magnificently. He sets out the numerous, and beautiful silver vessels, in which he was so rich; for he had not yet made all those golden ones. He takes care that the banquet shall be splendidly appointed and provided in every particular. Why need I make a long story of it? The king departed thinking that Verres was superbly provided with everything, and that he himself had been magnificently treated. After that, he himself invites the praetor to supper. He displays all his treasures; much silver, also not a few goblets of gold, which, as is the custom of kings, and especially in Syria, were studded all over with most splendid jewels. There was also a vessel for wine, a ladle hollowed out of one single large precious stone, with a golden handle, concerning which, I think, you heard Quintus Minutius speak, a sufficiently capable judge, and sufficiently credible witness. 2.4.63. Verres took each separate piece of plate into his hands, praised it — admired it. The king was delighted that that banquet was tolerably pleasant and agreeable to a praetor of the Roman people. After the banquet was over, Verres thought of nothing else, as the facts themselves showed, than how he might plunder and strip the king of everything before he departed from the province. He sends to ask for the most exquisite of the vessels which he had seen at Antiochus's lodgings. He said that he wished to show them to his engravers. The king, who did not know the man, most willingly sent them, without any suspicion of his intention. He sends also to borrow the jeweled ladle. He said that he wished to examine it more attentively; that also is sent to him. [28] 2.4.64. Now, O judges, mark what followed; things which you have already heard, and which the Roman people will not hear now for the first time, and which have been reported abroad among foreign nations to the furthest corners of the earth. The kings, whom I have spoken of, had brought to Rome a candelabrum of the finest jewels, made with most extraordinary skill, in order to place it in the Capitol; but as they found that temple not yet finished, they could not place it there. Nor were they willing to display it and produce it in common, in order that it might seem more splendid when it was placed at its proper time in the shrine of the great and good Jupiter; and brighter; also, as its beauty would come fresh and untarnished before the eyes of men. They determined, therefore, to take it back with them into Syria, with the intention, when they should hear that the image of the great and good Jupiter was dedicated, of sending ambassadors who should bring that exquisite and most beautiful present, with other offerings, to the Capitol. 2.4.65. The matter, I know not how, got to his ears. For the king had wished it kept entirely concealed; not because he feared or suspected anything, but because he did not wish many to feast their eyes on it before the Roman people. He begs the king, and entreats him most earnestly to send it to him; he says that he longs to look at it himself, and that he will not allow any one else to see it. Antiochus, being both of a childlike and royal disposition, suspected nothing of that man's dishonesty, and orders his servants to take it as secretly as possible, and well wrapped up, to the praetor's house. And when they brought it there, and placed it on a table, having taken off the coverings, Verres began to exclaim that it was a thing worthy of the kingdom of Syria, worthy of being a royal present, worthy of the Capitol. In truth, it was of such splendour as a thing must be which is made of the most brilliant and beautiful jewels; of such variety of pattern that the skill of the workmanship seemed to vie with the richness of the materials; and of such a size that it might easily be seen that it had been made not for the furniture of men, but for the decoration of a most noble temple. And when he appeared to have examined it sufficiently, the servants begin to take it up to carry it back again. He says that he wishes to examine it over and over again; that he is not half satiated with the sight of it; he orders them to depart and to leave the candelabrum. So they then return to Antiochus empty-handed. [29] 2.4.66. The king at first feared nothing, suspected nothing. One day passed — two days — many days. It was not brought back. Then the king sends to Verres to beg him to return it, if he will be so good. He bids the slaves come again. The king begins to think it strange. He sends a second time. It is not returned. He himself calls on the man; he begs him to restore it to him. Think of the face and marvellous impudence of the man. That thing which he knew, and which he had heard from the king himself was to be placed in the Capitol, which he knew was being kept for the great and good Jupiter, and for the Roman people, that he began to ask and entreat earnestly to have given to him. When the king said that he was prevented from complying by the reverence due to Jupiter Capitolinus, and by his regard for the opinion of men, because many nations were witnesses to the fact of the candelabrum having been made for a present to the god, the fellow began to threaten him most violently. When he sees that he is no more influenced by threats than he had been by prayers, on a sadden he orders him to leave his province before night. He says, that he has found out that pirates from his kingdom were coming against Sicily. 2.4.67. The king, in the most frequented place in Syracuse, in the forum — in the forum at Syracuse, I say, (that no man may suppose I am bringing forward a charge about which there is any obscurity, or imagining anything which rests on mere suspicion,) weeping, and calling gods and men to witness, began to cry out that Caius Verres had taken from him a candelabrum made of jewels, which he was about to send to the Capitol, and which he wished to be in that most splendid temple as a memorial to the Roman people of his alliance with and friendship for them. He said that he did not care about the other works made of gold and jewels belonging to him which were in Verres's hands, but that it was a miserable and scandalous thing for this to be taken from him. And that, although it had long ago been consecrated in the minds and intentions of himself and his brother, still, that he then, before that assembled body of Roman citizens, offered, and gave, and dedicated, and consecrated it to the great and good Jupiter, and that he invoked Jupiter himself as a witness of his intention and of his piety. [30] What voice, what lungs, what power of mine can adequately express the indignation due to this atrocity? The King Antiochus, who had lived for two years at Rome in the sight of all of us, with an almost royal retinue and establishment — though he had been the friend and ally of the Roman people; though his father, and his grandfather, and his ancestors, most ancient and honourable sovereigns, had been our firmest friends; though he himself is monarch of a most opulent and extensive kingdom, is turned headlong out of a province of the Roman people. 2.4.68. How do you suppose that foreign nations will take this? How do you suppose the news of this exploit of yours will be received in the dominions of other kings, and in the most distant countries of the world, when they hear that a king has been insulted by a praetor of the Roman people in his province? that a guest of the Roman people has been plundered? a friend and ally of the Roman people insultingly driven out? Know that your name and that of the Roman people will be an object of hatred and detestation to foreign nations. If this unheard-of insolence of Verres is to pass unpunished, all men will think, especially as the reputation of our men for avarice and covetousness has been very extensively spread, that this is not his crime only, but that of those who have approved of it. Many kings, many free cities, many opulent and powerful private men, cherish intentions of ornamenting the Capitol in such a way as the dignity of the temple and the reputation of our empire requires. And if they understand that you show a proper indignation at this kingly present being intercepted, they will then think that their zeal and their presents will be acceptable to you and to the Roman people. But if they hear that you have been indifferent to the complaint of so great a king, in so remarkable a case, in one of such bitter injustice, they will not be so crazy as to spend their time, and labour, and expense on things which they do not think will be acceptable to you. [31] 2.4.69. And in this place I appeal to you, O Quintus Catulus; 83 for I am speaking of your most honourable and most splendid monument. You ought to take upon yourself not only the severity of a judge with respect to this crime, but something like the vehemence of an enemy and an accuser. For, through the kindness of the senate and people of Rome, your honour is connected with that temple. Your name is consecrated at the same time as that temple in the everlasting recollection of men. It is by you that this case is to be encountered; by you, that this labour is to be undergone, in order that the Capitol, as it has been restored more magnificently, may also be adorned more splendidly than it was originally; that then that fire may seem to have been sent from heaven, not to destroy the temple of the great and good Jupiter, but to demand one for him more noble and more magnificent. 2.4.70. You have heard Quintus Minucius Rufus say, that King Antiochus stayed at his house while at Syracuse; that he knew that this candelabrum had been taken to Verres's house; that he knew that it had not been returned. You heard, and you shall hear from the whole body of Roman settlers at Syracuse, that they will state to you that in their hearing it was dedicated and consecrated to the good and great Jupiter by King Antiochus. If you were not a judge, and this affair were reported to you, it would be your especial duty to follow it up; to reclaim the candelabrum, and to prosecute this cause. So that I do not doubt what ought to be your feelings as judge in this prosecution, when before any one else as judge you ought to be a much more vehement advocate and accuser than I am. [32] 2.4.71. And to you, O judges, what can appear more scandalous or more intolerable than this? Shall Verres have at his own house a candelabrum, made of jewels and gold, belonging to the great and good Jupiter? Shall that ornament be set out in his house at banquets which will be one scene of adultery and debauchery, with the brilliancy of which the temple of the great and good Jupiter ought to glow and to be lighted up? Shall the decorations of the Capitol be placed in the house of that most infamous debauchee with the other ornaments which he has inherited from Chelidon? What do you suppose will ever be considered sacred or holy by him, when he does not now think himself liable to punishment for such enormous wickedness? who dares to come into this court of justice, where he cannot, like all others who are arraigned, pray to the great and good Jupiter, and entreat help from him? from whom even the immortal gods are reclaiming their property, before that tribunal which was appointed for the benefit of men, that they might recover what had been extorted unjustly from them? Do we marvel that Minerva at Athens, Apollo at Delos, Juno at Samos, Diana at Perga, and that many other gods besides all over Asia and Greece, were plundered by him, when he could not keep his hands off the Capitol? That temple which private men are decorating and are intending to decorate out of their own riches, that Caius Verres would not suffer to be decorated by a king. 2.4.72. And, accordingly, after he had once conceived this nefarious wickedness, he considered nothing in all Sicily afterwards sacred or hallowed; and he behaved himself in his province for three years in such a manner that war was thought to have been declared by him, not only against men, but also against the immortal gods. [33] Segesta is a very ancient town in Sicily, O judges, which its inhabitants assert was founded by Aeneas when he was flying from Troy and coming to this country. And accordingly the Segestans think that they are connected with the Roman people, not only by a perpetual alliance and friendship, but even by some relationship. This town, as the state of the Segestans was at war with the Carthaginians on its own account and of its own accord, was formerly stormed and destroyed by the Carthaginians; and everything which could be any ornament to the city was transported from thence to Carthage. There was among the Segestans a statue of Diana, of brass, not only invested with the most sacred character, but also wrought with the most exquisite skill and beauty. When transferred to Carthage, it only changed its situation and its worshippers; it retained its former sanctity. For on account of its eminent beauty it seemed, even to their enemies, worthy of being most religiously worshipped. 2.4.73. Some ages afterwards, Publius Scipio took Carthage, in the third Punic war; after which victory, (remark the virtue and carefulness of the man, so that you may both rejoice at your national examples of most eminent virtue, and may also judge tire incredible audacity of Verres worthy of the greater hatred by contrasting it with that virtue,) he summoned all the Sicilians, because he knew that during a long period of time Sicily had repeatedly been ravaged by the Carthaginians, and bids them seek for all they had lost, and promises them to take the greatest pains to ensure the restoration to the different cities of everything which had belonged to them. Then those things which had formerly been removed from Himera, and which I have mentioned before, were restored to the people of Thermae; some things were restored to the Gelans, some to the Agrigentines; among which was that noble bull, which that most cruel of all tyrants, Phalaris, is said to have had, into which he was accustomed to put men for punishment, and to put fire under. And when Scipio restored that bull to the Agrigentines, he is reported to have said, that he thought it reasonable for them to consider whether it was more advantageous to the Sicilians to be subject to their own princes, or to be under the dominion of the Roman people, when they had the same thing as a monument of the cruelty of their domestic masters, and of our liberality. [34] 2.4.82. I reclaim from you, O Verres, the monument of Publius Africanus; I abandon the cause of the Sicilians, which I undertook; let there be no trial of you for extortion at present; never mind the injuries of the Segestans; let the pedestal of Publius Africanus be restored; let the name of that invincible commander be engraved on it anew; let that most beautiful statue, which was recovered when Carthage was taken, be replaced. It is not I, the defender of the Sicilians — it is not I, your prosecutor — they are not the Segestans who demand this of you; but he who has taken on himself the defence and the preservation of the renown and glory of Publius Africanus. I am not afraid of not being able to give a good account of my performance of this duty to Publius Servilius the judge; who, as he has performed great exploits, and raised very many monuments of his good deeds, and has a natural anxiety about them, will be glad, forsooth, to leave them an object of care and protection not only to his own posterity, but to all brave men and good citizens; and not as a mark for the plunder of rogues. I am not afraid of its displeasing you, O Quintus Catulus, to whom the most superb and splendid monument in the whole world belongs, that there should be as many guardians of such monuments as possible, or that all good men should think it was a part of their duty to defend the glory of another. 2.4.126. For the Sappho which was taken away out of the town-hall affords you so reasonable an excuse, that it may seem almost allowable and pardonable. That work of Silanion, so perfect, so elegant, so elaborate, (I will not say what private man, but) what nation could be so worthy to possess, as the most elegant and learned Verres? Certainly, nothing will be said against it. If any one of us, who are not as happy, who cannot be as refined as that man, should wish to behold anything of the sort, let him go to the temple of Good Fortune, to the monument of Catulus, to the portico of Metellus; let him take pains to get admittance into the Tusculan villa of any one of those men; let him see the forum when decorated, if Verres is ever so kind as to lend any of his treasures to the aediles. Shall Verres have all these things at home? shall Verres have his house full of his villas crammed with, the ornaments of temples and cities? Will you still, O judges, bear with the hobby, as he calls it, and pleasures of this vile artisan? a man who was born in such a rank, educated in such a way, and who is so formed both in mind and body, that he appears a much fitter person to take down statues than to appropriate them. 2.4.129. But how great do you suppose was the honour paid to Jupiter Imperator in his own temple? You may collect it from this consideration, if you recollect how great was the religious reverence attached to that statue of the same appearance and form which Flaminius brought out of Macedonia, and placed in the Capitol. In truth, there were said to be in the whole world three statues of Jupiter Imperator, of the same class, all beautifully made: one was that one from Macedonia, which we have seen in the Capitol; a second was the one at the narrow straits, which are the mouth of the Euxine Sea; the third was that which was at Syracuse, till Verres came as praetor. Flaminius removed the first from its habitation, but only to place it in the Capitol, that is to say, in the house of Jupiter upon earth. 2.4.131. To return again to Marcellus. Judge of the case, O judges, in this way; think that more gods were lost to the Syracusans owing to the arrival of Verres, than even were owing to the victory of Marcellus. In truth, he is said to have sought diligently for the great Archimedes, a man of the highest genius and skill, and to have been greatly concerned when he heard that he had been killed; but that other man sought for everything which he did seek for, not for the purpose of preserving it, but of carrying it away. [59] At present, then, all those things which might appear more insignificant, I will on that account pass over — how he took away Delphic tables made of marble, beautiful goblets of brass, an immense number of Corinthian vases, out of every saved temple at Syracuse; 2.5.127. In our most beautiful and highly decorated city what statue, or what painting is there, which has not been taken and brought away from conquered enemies? But the villas of those men are adorned and filled with numerous and most beautiful spoils of our most faithful allies. Where do you think is the wealth of foreign nations, which they are all now deprived of, when you see Athens, Pergamos, Cyzicus, Miletus, Chios, Samos, all Asia in short, and Achaia, and Greece, and Sicily, now all contained in a few villas? But all these things, as I was saying, your allies abandon and are indifferent to now. They took care by their own services and loyalty not to be deprived of their property by the public authority of the Roman people; though they were unable to resist the covetousness of a few individuals, yet they could in some degree satiate it; but now not only as all their power of resisting taken away, but also all their means also of supplying such demands. Therefore they do not care about their property; they do not seek to recover their money, though that is nominally the subject of this prosecution; that they abandon and are indifferent to; — in this dress in which you see them they now fly to you. [49]

97. Cicero, Oratio Post Reditum Ad Populum, 14 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •temple of castor Found in books: Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 53

98. Cicero, Orator, 5, 97, 125 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 53

99. Cicero, Philippicae, 2.26, 6.11, 6.15, 9.14, 13.26 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •clodius pulcher, p., erects a temple of libertas •libertas, temple •castor and pollux, temple of •temple of, castor and pollux •vespasian, restores temple of honos et virtus Found in books: Clark, Divine Qualities: Cult and Community in Republican Rome (2007) 179; Jenkyns, God, Space, and City in the Roman Imagination (2013) 35; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 153, 297

2.26. Moreover, how likely it is, that among such a number of men, some obscure, some young men who had not the wit to conceal any one, my name could possibly have escaped notice? Indeed, if leaders were wanted for the purpose of delivering the country, what need was there of my instigating the Bruti, one of whom saw every day in his house the image of Lucius Brutus, and the other saw also the image of Ahala? Were these the men to seek counsel from the ancestors of others rather than from their own? and but of doors rather than at home? What? Caius Cassius, a man of that family which could not endure, I will not say the domination, but even the power of any individual, — he, I suppose, was in need of me to instigate him? a man who even without the assistance of these other most illustrious men, would have accomplished this same deed in Cilicia, at the mouth of the river Cydnus, if Caesar had brought his ships to that bank of the river which he had intended, and not to the opposite one. 9.14. And it is certain that this my opinion, O conscript fathers, will be approved of by the opinion of Publius Servilius, who has given his vote that a sepulcher be publicly decreed to Servius Sulpicius, but has voted against the statue. For if the death of an ambassador happening without bloodshed and violence requires no honor, why does he vote for the honor of a public funeral, which is the greatest honor that can be paid to a dead man? If he grants that to Servius Sulpicius which was not given to Gnaeus. Octavius, why does he think that we ought not to give to the former what was given to the latter? Our ancestors, indeed, decreed statues to many men; public sepulchers to few. But statues perish by weather, by violence, by lapse of time; but the sanctity of the sepulchers is in the soil itself, which can neither be moved nor destroyed by any violence; and while other things are extinguished, so sepulchers become holier by age.

100. Cicero, Post Reditum In Senatu, 1.21 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Clark, Divine Qualities: Cult and Community in Republican Rome (2007) 178; Jenkyns, God, Space, and City in the Roman Imagination (2013) 160; Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 53

7. quo quidem tempore, cum is excessisset qui caedi et flammae vobis auctoribus restiterat, cum ferro et facibus homines tota urbe volitantis, magistratuum tecta impugnata, deorum templa inflammata, summi viri et clarissimi consulis fascis fractos, fortissimi atque optimi tribuni plebis sanctissimum corpus non tactum ac violatum manu sed vulneratum ferro confectumque vidistis. qua strage non nulli permoti magistratus partim metu mortis, partim desperatione rei publicae paululum a mea causa recesserunt: reliqui fuerunt quos neque terror nec vis, nec spes nec metus, nec promissa nec minae, nec tela nec faces a vestra auctoritate, a populi Romani dignitate, a mea salute depellerent.

7. He deceived me, though I will not so much say me (for I know, from my connection with the Pisos how much the Transalpine blood on his mother's side had removed him from the qualities of that family) but he deceived you and the Roman people, not by his wisdom or his eloquence, as is often the case with many men, but by his wrinkled brow and solemn look. [16] Lucius Piso, did you dare at that time with that eye (I will not say with that mind ) with that forehead (I will not say with what character,) and with that arrogance (for I cannot say, after such achievements,) to unite with Aulus Gabinius in forming plans for my ruin? Did not the odour of that man's perfumes, or his breath reeking with wine, or his forehead marked with the traces of the curling-iron, lead you to think that as you were like him in reality, you were no longer able to use the impenetrability of your countece to conceal such enormous atrocities? Did you dare to continue with that man to abandon the consular dignity, — the existing condition of the republic, — the authority of the senate, — the fortunes of a citizen who had above all others deserved well of the republic, to the provinces? While you were consul, according to your edicts and commands, it was not allowed to the Roman senate or people to come to the assistance of the republic, I will not say by their votes and their authority, but even by their grief and their mourning garb. [17] Did you think that you were consul at Capua, a city where there was once the abode of arrogance, or at Rome, where all the consuls that ever existed before you were obedient to the senate? Did you dare, when you were brought forward in the Flaminian Circus, with your colleague, to say that you had always been merciful? by which expression you declared that the senate and all virtuous men were cruel at the time that I warded off ruin from the republic. You were a merciful man when you handed me over, — me, your own relation, — me, whom at your comitia you had appointed as chief guardian of the prerogative tribe, whose opinions on the calends of January you had asked then, bound and helpless to the enemies of the republic! You repelled my son-in-law, your own kinsman; you repelled your own near relation, my daughter, with most haughty and inhuman language, from your knees; and you, also, O man of singular mercy and clemency, when I, together with the republic, had fallen, not by a blow aimed by a tribune, but by a wound inflicted by a consul, behaved with such wickedness and such intemperance, that you did not allow one single hour to elapse between the time of my disaster and your plunder; you did not allow even time for the lamentations and groans of the city to die away. [18] It was not yet openly known that the republic had fallen, when you thought fit to arrange its interment. At one and the same moment my house was plundered and set on fire, my property from my house on the Palatine Hill was taken to the house of the consul who was my neighbour, the goods from my Tusculan villa were also taken to the house of my neighbour there, the other consul; when, while the same mob of artisans were giving their votes, the same gladiator proposing and passing laws, the Forum being unoccupied, not only by virtuous men, but even by free citizens, and being entirely empty, the Roman people being utterly ignorant what was going on, the senate being beaten down and crushed, there being two wicked and impious consuls, the treasury, the prisoners, the legions, allies and military commands, were given away as they pleased.

101. Cicero, Letters, 1.15.9 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •temples, as display expenditure Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 47

102. Cicero, On The Nature of The Gods, 1.49-1.50, 2.67, 3.63, 3.94 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •religion passim, temple, shrine •vespasian, vesta, temple of •temples, as display expenditure •castor and pollux, temple of •temple of, castor and pollux Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 197, 207; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 40; Shannon-Henderson, Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovid’s (2019) 318

1.49. Yet their form is not corporeal, but only resembles bodily substance; it does not contain blood, but the semblance of blood. "These discoveries of Epicurus are so acute in themselves and so subtly expressed that not everyone would be capable of appreciating them. Still I may rely on your intelligence, and make my exposition briefer than the subject demands. Epicurus then, as he not merely discerns abstruse and recondite things with his mind's eye, but handles them as tangible realities, teaches that the substance and nature of the gods is such that, in the first place, it is perceived not by the senses but by the mind, and not materially or individually, like the solid objects which Epicurus in virtue of their substantiality entitles steremnia; but by our perceiving images owing to their similarity and succession, because an endless train of precisely similar images arises from the innumerable atoms and streams towards the gods, our minds with the keenest feelings of pleasure fixes its gaze on these images, and so attains an understanding of the nature of a being both blessed and eternal. 1.50. Surely the mighty power of the Infinite Being is most worthy our great and earnest contemplation; the nature of which we must necessarily understand to be such that everything in it is made to correspond completely to some other answering part. This is called by Epicurus ἰσονομία; that is to say, an equal distribution or even disposition of things. From hence he draws this inference, that, as there is such a vast multitude of mortals, there cannot be a less number of immortals; and if those which perish are innumerable, those which are preserved ought also to be countless. Your sect, Balbus, frequently ask us how the Gods live, and how they pass their time? Their life is the most happy, and the most abounding with all kinds of blessings, which can be conceived. They do nothing. They are embarrassed with no business; nor do they perform any work. They rejoice in the possession of their own wisdom and virtue. They are satisfied that they shall ever enjoy the fulness of eternal pleasures. 1.50. Moreover there is the supremely potent principle of infinity, which claims the closest and most careful study; we must understand that it has the following property, that in the sum of things everything has its exact match and counterpart. This property is termed by Epicurus isonomia, or the principle of uniform distribution. From this principle it follows that if the whole number of mortals be so many, there must exist no less a number of immortals, and if the causes of destruction are beyond count, the causes of conservation also are bound to be infinite. "You Stoics are also fond of asking us, Balbus, what is the mode of life of the gods and how they pass their days. 2.67. She is called Ceres, which is the same as Geres — a gerendis frugibus — "from bearing fruit," the first letter of the word being altered after the manner of the Greeks, for by them she is called Δημήτηρ, the same as Γημήτηρ. Again, he (qui magna vorteret) "who brings about mighty changes" is called Mavors; and Minerva is so called because (minueret, or minaretur) she diminishes or menaces. And as the beginnings and endings of all things are of the greatest importance, therefore they would have their sacrifices to begin with Janus. His name is derived ab eundo, from passing; from whence thorough passages are called jani, and the outward doors of common houses are called januae. The name of Vesta is, from the Greeks, the same with their Ἑστία. Her province is over altars and hearths; and in the name of this Goddess, who is the keeper of all things within, prayers and sacrifices are concluded. 2.67. The mother is Ceres, a corruption of 'Geres,' from gero, because she bears the crops; the same accidental change of the first letter is also seen in her Greek name Dēmētēr, a corruption of gē mētēr ('mother earth'). Mavors again is from magna vertere, 'the overturner of the great,' while Minerva is either 'she who minishes' or 'she who is minatory.' Also, as the beginning and the end are the most important parts of all affairs, they held that Janus is the leader in a sacrifice, the name being derived from ire ('to go'), hence the names jani for archways and januae for the front doors of secular buildings. Again, the name Vesta comes from the Greeks, for she is the goddess whom they call Hestia. Her power extends over altars and hearths, and therefore all prayers and all sacrifices end with this goddess, because she is the guardian of the innermost things. 3.63. Zeno first, and after him Cleanthes and Chrysippus, are put to the unnecessary trouble of explaining mere fables, and giving reasons for the several appellations of every Deity; which is really owning that those whom we call Gods are not the representations of deities, but natural things, and that to judge otherwise is an error. Yet this error has so much prevailed that even pernicious things have not only the title of divinity ascribed to them, but have also sacrifices offered to them; for Fever has a temple on the Palatine hill, and Orbona another near that of the Lares, and we see on the Esquiline hill an altar consecrated to Ill-fortune. Let all such errors be banished from philosophy, if we would advance, in our dispute concerning the immortal Gods, nothing unworthy of immortal beings. I know myself what I ought to believe; which is far different from what you have said. You take Neptune for an intelligence pervading the sea. You have the same opinion of Ceres with regard to the earth. I cannot, I own, find out, or in the least conjecture, what that intelligence of the sea or the earth is. To learn, therefore, the existence of the Gods, and of what description and character they are, I must apply elsewhere, not to the Stoics. Let us proceed to the two other parts of our dispute: first, "whether there is a divine providence which governs the world;" and lastly, "whether that providence particularly regards mankind;" for these are the remaining propositions of your discourse; and I think that, if you approve of it, we should examine these more accurately. With all my heart, says Velleius, for I readily agree to what you have hitherto said, and expect still greater things from you. I am unwilling to interrupt you, says Balbus to Cotta, but we shall take another opportunity, and I shall effectually convince you. But 3.63. A great deal of quite unnecessary trouble was taken first by Zeno, then by Cleanthes and lastly by Chrysippus, to rationalize these purely fanciful myths and explain the reasons for the names by which the various deities are called. But in so doing you clearly admit that the facts are widely different from men's belief, since the so‑called gods are really properties of things, not divine persons at all. So far did this sort of error go, that even harmful things were not only given the names of gods but actually had forms of worship instituted in their honour: witness the temple to Fever on the Palatine, that of Orbona the goddess of bereavementa close to the shrine of the Lares, and the altar consecrated to Misfortune on the Esquiline. 3.94. Balbus, observing that Cotta had finished his discourse — You have been very severe, says he, against a Divine Providence, a doctrine established by the Stoics with piety and wisdom; but, as it grows too late, I shall defer my answer to another day. Our argument is of the greatest importance; it concerns our altars, our hearths, our temples, nay, even the walls of our city, which you priests hold sacred; you, who by religion defend Rome better than she is defended by her ramparts. This is a cause which, while I have life, I think I cannot abandon without impiety. There is nothing, replied Cotta, which I desire more than to be confuted. I have not pretended to decide this point, but to give you my private sentiments upon it; and am very sensible of your great superiority in argument. No doubt of it, says Velleius; we have much to fear from one who believes that our dreams are sent from Jupiter, which, though they are of little weight, are yet of more importance than the discourse of the Stoics concerning the nature of the Gods. The conversation ended here, and we parted. Velleius judged that the arguments of Cotta were truest; but those of Balbus seemed to me to have the greater probability.END 3.94. So saying, Cotta ended. But Lucilius said: "You have indeed made a slashing attack upon the most reverently and wisely constructed Stoic doctrine of the divine providence. But as evening is now approaching, you will assign us a day on which to make our answer to your views. For I have to fight against you on behalf of our altars and hearths, of the temples and shrines of the gods, and of the city-walls, which you as pontifes declare to be sacred and are more careful to hedge the city round with religious ceremonies than even with fortifications; and my conscience forbids me to abandon their cause so long as I yet can breathe."

103. Cicero, Consolatio, 283.290 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •temples, of castor and pollux Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 40

104. Cicero, De Domo Sua, "108", 102, 103, 111, 112, 114, 130, 146 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 36

146. facis iniuriam, Chrysogone, si maiorem spem emptionis tuae in huius exitio ponis quam in eis iis π : his cett. rebus quas L. L ucius Sulla gessit. quod si tibi causa nulla est cur hunc miserum tanta calamitate adfici velis, si tibi omnia sua praeter praeter σχψ : propter cett. animam tradidit nec sibi quicquam paternum ne monumenti quidem causa reservavit causa reservavit ψ2 : causa clare servavit cett. : causa clam reservavit pauci dett. , per deos immortalis! quae ista tanta crudelitas est, quae tam fera immanisque natura? quis umquam praedo fuit tam nefarius, quis pirata tam barbarus ut, cum integram praedam sine sanguine habere posset, cruenta spolia detrahere mallet?

105. Polybius, Histories, 3.22, 3.26.1, 6.20.9, 29.27, 30.32.5, 31.13.2-31.13.3, 32.6.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •asia, province, temples of •rome, temple of castor and pollux •vespasian, restores temple of honos et virtus •onias, temple of •onias temple, building of / foundation •onias temple, date of foundation •onias temple, history of Found in books: Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 351; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 103, 337; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 148; Schwartz, 2 Maccabees (2008) 187, 215

3.22. The first treaty between Rome and Carthage dates from the consulship of Lucius Junius Brutus and Marcus Horatius, the first Consuls after the expulsion of the kings, and the founders of the Temple of Jupiter Capitolinus. <, This is twenty-eight years before the crossing of Xerxes to Greece. <, I give below as accurate a rendering as I can of this treaty, but the ancient Roman language differs so much from the modern that it can only be partially made out, and that after much application, by the most intelligent men. <, The treaty is more or less as follows: "There is to be friendship between the Romans and their allies and the Carthaginians and their allies on these terms: <, The Romans and their allies not to sail with long ships beyond the Fair Promontory <, unless forced by storm or by enemies: it is forbidden to anyone carried beyond it by force to buy or carry away anything beyond what is required for the repair of his ship or for sacrifice, <, and he must depart within five days. <, Men coming to trade may conclude no business except in the presence of a herald or town-clerk, <, and the price of whatever is sold in the presence of such shall be secured to the vendor by the state, if the sale take place in Libya or Sardinia. <, If any Roman come to the Carthaginian province in Sicily, he shall enjoy equal rights with the others. <, The Carthaginians shall do no wrong to the peoples of Ardea, Antium, Laurentium, Circeii, Terracina, or any other city of the Latins who are subject to Rome. <, Touching the Latins who are not subjects, they shall keep their hands off their cities, and if they take any city shall deliver it up to the Romans undamaged. <, They shall build no fort in the Latin territory. If they enter the land in arms, they shall not pass a night therein." < 3.22. 1. The first treaty between Rome and Carthage dates from the consulship of Lucius Junius Brutus and Marcus Horatius, the first Consuls after the expulsion of the kings, and the founders of the Temple of Jupiter Capitolinus.,2. This is twenty-eight years before the crossing of Xerxes to Greece.,3. I give below as accurate a rendering as I can of this treaty, but the ancient Roman language differs so much from the modern that it can only be partially made out, and that after much application, by the most intelligent men.,4. The treaty is more or less as follows: "There is to be friendship between the Romans and their allies and the Carthaginians and their allies on these terms:,5. The Romans and their allies not to sail with long ships beyond the Fair Promontory,6. unless forced by storm or by enemies: it is forbidden to anyone carried beyond it by force to buy or carry away anything beyond what is required for the repair of his ship or for sacrifice,,7. and he must depart within five days.,8. Men coming to trade may conclude no business except in the presence of a herald or town-clerk,,9. and the price of whatever is sold in the presence of such shall be secured to the vendor by the state, if the sale take place in Libya or Sardinia.,10. If any Roman come to the Carthaginian province in Sicily, he shall enjoy equal rights with the others.,11. The Carthaginians shall do no wrong to the peoples of Ardea, Antium, Laurentium, Circeii, Terracina, or any other city of the Latins who are subject to Rome.,12. Touching the Latins who are not subjects, they shall keep their hands off their cities, and if they take any city shall deliver it up to the Romans undamaged.,13. They shall build no fort in the Latin territory. If they enter the land in arms, they shall not pass a night therein."

106. Septuagint, 4 Maccabees, 6.5, 7.12 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •onias temple Found in books: Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 248

6.5. But the courageous and noble man, as a true Eleazar, was unmoved, as though being tortured in a dream; 7.12. o the descendant of Aaron, Eleazar, though being consumed by the fire, remained unmoved in his reason.

107. Hebrew Bible, Daniel, a b c d\n0 7 7 7 None\n1 6.11 6.11 6 11\n2 1 1 1 None\n3 3 3 3 None\n4 6 6 6 None\n5 4 4 4 None\n6 2 2 2 None\n7 5 5 5 None\n8 7.7 7.7 7 7\n9 2.44 2.44 2 44\n10 7.8 7.8 7 8\n11 7.27 7.27 7 27\n12 11.30 11.30 11 30\n13 11.28 11.28 11 28\n14 11.29 11.29 11 29\n15 11.31 11.31 11 31\n16 11.22 11.22 11 22\n17 9.26 9.26 9 26\n18 11.21 11.21 11 21\n19 7.14 7.14 7 14\n20 6.25 6.25 6 25\n21 5.19 5.19 5 19\n22 3.29 3.29 3 29\n23 3.7 3.7 3 7\n24 3.4 3.4 3 4\n25 7.25 7.25 7 25\n26 12.7 12.7 12 7\n27 10.6 10.6 10 6\n28 7.13 7.13 7 13\n29 "11.20" "11.20" "11 20"\n30 "11.39" "11.39" "11 39"\n31 11.32 11.32 11 32\n32 11.33 11.33 11 33\n33 11.34 11.34 11 34\n34 11.35 11.35 11 35\n35 11.36 11.36 11 36\n36 11.37 11.37 11 37\n37 11.38 11.38 11 38\n38 11.39 11.39 11 39 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 362

7. A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened.,After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and broke in pieces, and stamped the residue with its feet; and it was diverse from all the beasts that were before it; and it had ten horns.,Daniel spoke and said: I saw in my vision by night, and, behold, the four winds of the heaven broke forth upon the great sea.,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.,But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’,I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him.,I came near unto one of them that stood by, and asked him the truth concerning all this. So he told me, and made me know the interpretation of the things:,I considered the horns, and, behold, there came up among them another horn, a little one, before which three of the first horns were plucked up by the roots; and, behold, in this horn were eyes like the eyes of a man, and a mouth speaking great things.,After this I beheld, and lo another, like a leopard, which had upon the sides of it four wings of a fowl; the beast had also four heads; and dominion was given to it.,In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed; then he wrote the dream and told the sum of the matters.,And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in its mouth between its teeth; and it was said thus unto it: ‘Arise, devour much flesh.’,And four great beasts came up from the sea, diverse one from another.,And as for the ten horns, out of this kingdom shall ten kings arise; and another shall arise after them; and he shall be diverse from the former, and he shall put down three kings.,Then I desired to know the truth concerning the fourth beast, which was diverse from all of them, exceeding terrible, whose teeth were of iron, and its nails of brass; which devoured, brake in pieces, and stamped the residue with its feet;,’These great beasts, which are four, are four kings, that shall arise out of the earth.,But the judgment shall sit, and his dominions shall be taken away, to be consumed and to be destroy unto the end.,I beheld, and the same horn made war with the saints, and prevailed against them;,until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom.,and concerning the ten horns that were on its head, and the other horn which came up, and before which three fell; even that horn that had eyes, and a mouth that spoke great things, whose appearance was greater than that of its fellows.,And as for the rest of the beasts, their dominion was taken away; yet their lives were prolonged for a season and a time.,Thus he said: ‘The fourth beast shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.,I beheld at that time because of the voice of the great words which the horn spoke, I beheld even till the beast was slain, and its body destroyed, and it was given to be burned with fire.,Here is the end of the matter. As for me Daniel, my thoughts much affrighted me, and my countece was changed in me; but I kept the matter in my heart.,And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed.,And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time.,And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.’,The first was like a lion, and had eagle’s wings; I beheld till the wings thereof were plucked off, and it was lifted up from the earth, and made stand upon two feet as a man, and a man’s heart was given to it.,As for me Daniel, my spirit was pained in the midst of my body, and the visions of my head affrighted me. ."

108. Anon., Jubilees, 1.1-1.17, 1.29, 3.9-3.13, 4.18, 4.22-4.26, 6.23-6.32, 8.19, 13.12-13.15, 22.20, 39.12-39.13, 40.5-40.10, 42.13, 44.24, 46.1-46.2, 48.18, 50.5-50.8 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 157, 166; Levine, The Ancient Synagogue, The First Thousand Years (2005) 548; Lorberbaum, In God's Image: Myth, Theology, and Law in Classical Judaism (2015) 255; McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 88; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 101; Stuckenbruck, 1 Enoch 91-108 (2007) 61, 138

1.1. THIS is the history of the division of the days of the law and of the testimony, of the events of the years, of their (year) weeks, of their jubilees throughout all the years of the world, as the Lord spake to Moses on Mount Sinai when he went up to receive the tables of the law and of the commandment, according to the voice of God as He said unto him, "Go up to the top of the Mount."r) And it came to pass in the first year of the A.M. (A.M. = Anno Mundi) exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, that God spake to Moses, saying: 1.2. "Come up to Me on the Mount, and I will give thee two tables of stone of the law and of the commandment, which I have written, that thou mayst teach them." 1.3. And Moses went up into the mount of God, and the glory of the Lord abode on Mount Sinai, and a cloud overshadowed it six days.rAnd He called to Moses on the seventh day out of the midst of the cloud, 1.4. and the appearance of the glory of the Lord was like a flaming fire on the top of the Mount. 1.5. And Moses was on the Mount forty days and forty nights, and God taught him the earlier and the later history 1.6. of the division of all the days of the law and of the testimony. 1.7. And He said: "Incline thine heart to every word which I shall speak to thee on this Mount, and write them in a book in order that their generations may see how I have not forsaken them for all the evil which they have wrought in transgressing the covet which I establish between Me and thee for their generations this day on Mount Sinai. 1.8. And thus it will come to pass when all these things come upon them, that they will recognize that I am more righteous than they in all their judgments and in all their actions, and they will recognize that I have been truly with them. 1.9. And do thou write for thyself all these words which I declare unto thee this day, for I know their rebellion and their stiff neck, before I bring them into the land of which I sware to their fathers, to Abraham and to Isaac and to Jacob, saying: "Unto your seed will I give a land flowing with milk and honey 1.10. And they will eat and be satisfied, and they will turn to strange gods, to (gods) which cannot deliver them from aught of their tribulation: 1.11. "and this witness shall be heard for a witness against them.rFor they will forget all My commandments, (even) all that I command them, and they will walk after the Gentiles, 1.12. and after their uncleanness, and after their shame, and will serve their gods, and these will prove unto them an offence and a tribulation and an affliction and a snare. 1.13. And many will perish and they will be taken captive, and will fall into the hands of the enemy, because they have forsaken My ordices and My commandments, and the festivals of My covet, 1.14. and My sabbaths, and My holy place which I have hallowed for Myself in their midst, and My tabernacle, and My sanctuary, which I have hallowed for Myself in the midst of the land, that I should set My name upon it, and that it should dwell (there). 1.15. And they will make to themselves high places and groves and graven images, and they will worship, each his own (graven image), so as to go astray, and they will sacrifice their children to demons, and to all the works of the error of their hearts. 1.16. And I will send witnesses unto them, that I may witness against them, but they will not hear, and will slay the witnesses also, 1.17. and they will persecute those who seek the law, and they will abrogate and change everything so as to work evil before My eyes. 1.29. and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face. 3.9. "This is now bone of my bones and flesh of my flesh; she will be called [my] wife; because she was taken from her husband." 3.10. Therefore shall man and wife be one, and therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be one flesh. 3.11. In the first week was Adam created, and the rib--his wife: in the second week He showed her unto him: 3.12. and for this reason the commandment was given to keep in their defilement, for a male seven days, and for a female twice seven days. 3.13. And after Adam had completed forty days in the land where he had been created, we brought him into the Garden of Eden to till and keep it, but his wife they brought in on the eightieth day, and after this she entered into the Garden of Eden. 4.18. for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth. 4.22. and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months. 4.23. And he was the first to write a testimony, and he testified to the sons of men among the generations of the earth, and recounted the weeks of the jubilees, and made known to them the days of the years, and set in order the months and recounted the Sabbaths of the years as we made (them) known to him. 4.24. And what was and what will be he saw in a vision of his sleep, as it will happen to the children of men throughout their generations until the day of judgment; 4.25. he saw and understood everything, and wrote his testimony, and placed the testimony on earth for all the children of men and for their generations. 4.26. And in the twelfth jubilee, in the seventh week thereof, he took to himself a wife, and her name was Ednî, the daughter of Dânêl, the daughter of his father's brother, and in the sixth year in this week she bare him a son and he called his name Methuselah. 6.23. He set His bow in the cloud for a sign of the eternal covet that there should not again be a flood on the earth to destroy it all the days of the earth. 6.24. For this reason it is ordained and written on the heavenly tables, that they should celebrate the feast of weeks in this month once a year, to renew the covet every year. 6.25. And this whole festival was celebrated in heaven from the day of creation till the days of Noah-twenty-six jubilees and five weeks of years:... 6.26. and Noah and his sons observed it for seven jubilees and one week of years, till the day of Noah's death, and from the day of Noah's death his sons did away with (it) until the days of Abraham, and they ate blood. 6.27. But Abraham observed it, and Isaac and Jacob and his children observed it up to thy days, 6.28. and in thy days the children of Israel forgot it until ye celebrated it anew on this mountain. 6.29. And do thou command the children of Israel to observe this festival in all their generations for a commandment unto them: 6.30. one day in the year in this month they shall celebrate the festival. 6.31. For it is the feast of weeks and the feast of first-fruits: 6.32. this feast is twofold and of a double nature: according to what is written and engraven concerning it celebrate it. 8.19. and his portion goeth towards the west through the midst of this river, and it extendeth till it reacheth the water of the abysses, out of which this river goeth forth 22.20. And may He strengthen thee, And bless thee. And mayest thou inherit the whole earth,rAnd may He renew His covet with thee, That thou mayest be to Him a nation for His inheritance for all the ages, 40.5. And he said before Pharaoh that his two dreams were one, 40.9. And he appointed him the second in all his kingdom and gave him authority over all Egypt, 40.10. and caused him to ride in the second chariot of Pharaoh.rAnd he clothed him with byssus garments, and he put a gold chain upon his neck, and (a herald) proclaimed before him "’Êl ’Êl wa’ Abîrĕr," 46.2. and they were of one accord in heart, so that brother loved brother and every man helped his brother, and they increased abundantly and multiplied exceedingly, 48.18. and the Lord brought them through the midst of the sea as if it were dry land. And all the peoples whom he brought to pursue after Israel, the Lord our God cast them into the midst of the sea, into the depths of the aby 50.5. Wherefore I have ordained for thee the year-weeks and the years and the jubilees: there are forty-nine jubilees from the days of Adam until this day, and one week and two year 50.6. and there are yet forty years to come (lit. "distant for learning the commandments of the Lord, until they pass over into the land of Canaan, crossing the Jordan to the west. 50.7. And the jubilees will pass by, until Israel is cleansed from all guilt of fornication, and uncleanness, and pollution, and sin, and error, and dwelleth with confidence in all the land, and there will be no more a Satan or any evil one, and the land will be clean from that time for evermore. 50.8. And behold the commandment regarding the Sabbaths--I have written (them) down for thee and all the judgments of its laws.rSix days wilt thou labour, but on the seventh day is the Sabbath of the Lord your God.

109. Dead Sea Scrolls, Temple Scroll, 56.15-56.17 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •onias iv, temple of onias (leontopolis) Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 101

110. Dead Sea Scrolls, Rule of The Community, 3.23, 3.24, 3.22, 3.25, 1qs, 1qsa 1.24-25, 1qsa 2.1-3, 1qsa 1.1-5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 381

111. Septuagint, 1 Maccabees, a b c d\n0 15.9 15.9 15 9\n1 10.39 10.39 10 39\n2 9.33 9.33 9 33\n3 12.2 12.2 12 2\n4 12.1 12.1 12 1\n.. ... ... .. ..\n523 14.5 14.5 14 5\n524 14.4 14.4 14 4\n525 14.3 14.3 14 3\n526 14.2 14.2 14 2\n527 14.1 14.1 14 1\n\n[528 rows x 4 columns] (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 58

15.9. When we gain control of our kingdom, we will bestow great honor upon you and your nation and the temple, so that your glory will become manifest in all the earth."

112. Septuagint, 2 Maccabees, 10.3, 10.8, 10.7, 10.6, 10.5, 10.2, 10.1, 4.11, 4.5, 4.33, 4.34, 15.12, 15.13, 15.14, 4.32, 8.4, 4.49, 4.36, 4.4, 4.31, 4.30, 4, 4.6, 1.15, 3, 10.4, 4.40, 4.35, 4.37, 5.27, 9.29, 10.9, 10.10, 10.12, 4.38, 4.21, 4.16, 4.7, 1.34, 10.15, 4.50, 3.7, 3.38, 9.15, 13.13, 12.43, 12.31, 11.3, 11.2, 10.27, 9.14, 6.1, 8.36, 8.17, 8.3, 8.2, 7, 6, 4.48, 3.1, 9.4, 14.37, 14.33, 15.33, 3.2, 15.17, 3.3, 13.14, 13.9, 13.3, 12.2, 8.33, 5.15, 5.9, 13.11, 3.4, 4.2, 15.30, 14.8, 9.19, 5.23, 5.8, 5.6, 4.10, 4.9, 1.1, 15.37, 15.36, 3.15, 3.22, 4.28, 4.42, 5.18, 6.11, 13.21, 14.4, 14.26, 3.12, 1.14, 10.11, 11.1, 11.29, 3.10, 3.11, 5.16, 9.16, 6.18, 3.33, 5.19, 1.7, 13.4, 1.9, 5.5, 5.10, 5.7, 1.8, 5.17, 1.5, 1.3, 1.2, 1.4, 4.13, 1.6, 7.26, 6.24, 3.16, 5.3, 5.2, 5.1, 4.23, 3.9, 3.8, 3.5, 3.6, 4.8, 1.29, 4.26, 4.1, 4.3, 4.24, 4.25, 4.12, 4.17, 4.14, 8.20, 4.15, 14.6, 5.14, 5.13, 5.12, 5.20, 5.11, 5.4, 4.27, 13.5, 13.6, 13.7, 13.8, 1.10-2.19, "14.1-15.37a", "4.7-13.26", "10.10-13.26", "4.7-10.9", "2.23", "10.6", 6.3, 6.6, 6.7, 6.9, 6.8, 6.10, "10.2", 6.2, "10.3", 8.28, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 6.4, 8.27, 8.14, 8.15, 8.16, 8.18, 8.19, 6.5, 8.6, 8.34, 8.32, "12.26", "10.36", 8.35, 11.34, 11.35, 11.36, 11.37, 11.33, "13.10", 12.44, 11.28, 11.30, 11.31, 11.32, 11.38, 14.38, 8.5, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, "5.27", 8.1, 14.46, 14.45, 14.44, "14.38", 14.43, 14.42, 14.41, 14.40, 14.39, 8.13, 8.30, 8.31, 8.29, 2.13, 2.12, 2.11, "10.8", 11.23, 11.24, "8.15", "8.28", 11.25, 11.26, 11.22, 11.16, 11.17, 11.27, 11.18, 11.19, 11.20, 11.21, 12.32, "13.14", "15.27", "11.13", "10.23", 2.10, "10.38", 2.9, "8.36", 2.31, "4.14", 2.28, 2.29, 2.30, 2.32, "11.27", "11.24", 15.29, 15.28, "11.16", "15.37b", 15.26, 15.25, 15.24, 15.27, "2.21", "15.30-37a", 1.22, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, "10.4", 15.16, 15.15, 2.19, 2.20, 15.23, "4.7-5.26", 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, "9.19", 1.28, 1.27, 1.26, 1.25, 1.24, 1.23, 1.20, "11.29", "12.6", "11.6", "10.28", "10.26", 10.26, 10.25, "10.16", 1.18, 1.19, "13.12", "14.15", 15.1, 15.22, 15.21, 15.20, 15.19, 15.18, 15.11, 15.10, 15.9, 15.8, 15.7, 15.6, 15.5, 15.4, 15.3, 15.2, "14.6", "5.27-10.9", "3.1-4.6", 1.30, "10.1", "5.27-13.26", "5.27-9.29", "1.1-10a", "15.36", "1.18-2.18", 1.31, 1.32, 1.33, 1.35, 1.36, 1.21, "6.18-7.42", "3.5", "3.7", "3.11", "4.23", "3.6", "4.4", "3.8", 5.22, "3.3", 4.29, 14.3, 14.7, 14.9, 14.10, 14.11, 14.12, 14.13, 14.5, 4.47, 14.30, "5.21", "4.9", "15.12", "4.32", "5.24-6.11", 5.24, 5.25, 4.45, 4.46, "4.39", 4.43, 4.44, "6.11", 14.15, 14.14, 14.16, 5.21, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 14.25, 14.18, 14.17, 14.27, 5.26, 14.29, 14.28, "13.8", "4.8", "4.11", "4.13", "5.25", "5-6.11", "6.1", 9.5, 9.7, 9.8, 9.9, "6.6", 9.17, "9.16", "9.17", "4.7", "3.4", 9.10, "11.2", 9.11, 9.6, 9.13, 9.12, 9.18, "6.18", 11.13, 11.12, 11.11, 11.10, 11.9, 11.8, 11.7, 11.6, 11.5, 13.12, 13.10, 11.4, 13.16, 13.15, 13.26, 13.25, 13.24, 13.23, 13.22, 13.20, 13.19, 13.18, 13.17, "10.10", 10.34, 10.35, 14.2, 14.1, 14.31, 14.32, 14.34, 14.35, 14.36 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Honigman, Tales of High Priests and Taxes: The Books of the Maccabees and the Judean Rebellion Against Antiochos IV (2014) 92, 98, 101, 119, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 208, 276; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 201; Schwartz, 2 Maccabees (2008) 14

10.3. They purified the sanctuary, and made another altar of sacrifice; then, striking fire out of flint, they offered sacrifices, after a lapse of two years, and they burned incense and lighted lamps and set out the bread of the Presence.'

113. Dead Sea Scrolls, Rule of The Community, 3.23, 3.24, 3.22, 3.25, 1qs, 1qsa 1.24-25, 1qsa 2.1-3, 1qsa 1.1-5 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 381

114. Septuagint, Ecclesiasticus (Siracides), 24.1-24.12, 24.23, 39.1-39.11, 50.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •jerusalem (yerushalmi) targum (targum pseudo-jonathan), repository of holy writings, temple as •onias, temple of Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 343; Schwartz, 2 Maccabees (2008) 187

24.1. Wisdom will praise herself,and will glory in the midst of her people. 24.1. In the holy tabernacle I ministered before him,and so I was established in Zion. 24.2. In the assembly of the Most High she will open her mouth,and in the presence of his host she will glory: 24.2. For the remembrance of me is sweeter than honey,and my inheritance sweeter than the honeycomb. 24.3. "I came forth from the mouth of the Most High,and covered the earth like a mist. 24.3. I went forth like a canal from a river and like a water channel into a garden. 24.4. I dwelt in high places,and my throne was in a pillar of cloud. 24.5. Alone I have made the circuit of the vault of heaven and have walked in the depths of the abyss. 24.6. In the waves of the sea, in the whole earth,and in every people and nation I have gotten a possession. 24.7. Among all these I sought a resting place;I sought in whose territory I might lodge. 24.8. "Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance. 24.9. From eternity, in the beginning, he created me,and for eternity I shall not cease to exist. 24.11. In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion. 24.12. So I took root in an honored people,in the portion of the Lord, who is their inheritance. 24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob. 39.1. On the other hand he who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients,and will be concerned with prophecies; 39.1. Nations will declare his wisdom,and the congregation will proclaim his praise; 39.2. he will preserve the discourse of notable men and penetrate the subtleties of parables; 39.2. From everlasting to everlasting he beholds them,and nothing is marvelous to him. 39.3. he will seek out the hidden meanings of proverbs and be at home with the obscurities of parables. 39.3. the teeth of wild beasts, and scorpions and vipers,and the sword that punishes the ungodly with destruction; 39.4. He will serve among great men and appear before rulers;he will travel through the lands of foreign nations,for he tests the good and the evil among men. 39.5. He will set his heart to rise early to seek the Lord who made him,and will make supplication before the Most High;he will open his mouth in prayer and make supplication for his sins. 39.6. If the great Lord is willing,he will be filled with the spirit of understanding;he will pour forth words of wisdom and give thanks to the Lord in prayer. 39.7. He will direct his counsel and knowledge aright,and meditate on his secrets. 39.8. He will reveal instruction in his teaching,and will glory in the law of the Lords covet. 39.9. Many will praise his understanding,and it will never be blotted out;his memory will not disappear,and his name will live through all generations. 39.11. if he lives long, he will leave a name greater than a thousand,and if he goes to rest, it is enough for him. 50.1. The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple. 50.1. like an olive tree putting forth its fruit,and like a cypress towering in the clouds.

115. Septuagint, Judith, 12.7-12.9, 12.19 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •onias, temple of ~ Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 114

12.7. So Holofernes commanded his guards not to hinder her. And she remained in the camp for three days, and went out each night to the valley of Bethulia, and bathed at the spring in the camp. 12.8. When she came up from the spring she prayed the Lord God of Israel to direct her way for the raising up of her people. 12.9. So she returned clean and stayed in the tent until she ate her food toward evening. 12.19. Then she took and ate and drank before him what her maid had prepared.

116. Terence, Phormio, 10.5 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •pietas, temple of Found in books: Clark, Divine Qualities: Cult and Community in Republican Rome (2007) 230

117. Septuagint, Wisdom of Solomon, 18.24, 24.1-24.12, 24.23, 39.1-39.11 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 343; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 115

18.24. For upon his long robe the whole world was depicted,and the glories of the fathers were engraved on the four rows of stones,and thy majesty on the diadem upon his head.

118. Cicero, Pro Archia, 27 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •rome, temple of felicitas Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 222

27. Decimus quidem Brutus, summus vir et imperator, Acci, amicissimi sui, carminibus templorum ac monumentorum monu. eabpc : moni. cett. aditus exornavit suorum. iam vero ille qui cum Aetolis Ennio comite bellavit Fulvius non dubitavit Martis manubias Musis consecrare. qua re, in qua urbe imperatores prope armati poetarum nomen et Musarum delubra coluerunt, in ea non debent togati togati σχς, p mg. : locati cett. iudices a Musarum honore et a poetarum salute abhorrere.

119. Cicero, On Divination, 1.89, 1.96, 1.101 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •dreams (in ancient near east), prompting (re)construction of temple •asklepieion (or asklepieion-sarapieion?), temple of hera burned down •rome, temple of castor and pollux, verres’ restoration of Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 12, 47; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 296

1.89. Quid? Asiae rex Priamus nonne et Helenum filium et Cassandram filiam divites habebat, alterum auguriis, alteram mentis incitatione et permotione divina? Quo in genere Marcios quosdam fratres, nobili loco natos, apud maiores nostros fuisse scriptum videmus. Quid? Polyidum Corinthium nonne Homerus et aliis multa et filio ad Troiam proficiscenti mortem praedixisse commemorat? Omnino apud veteres, qui rerum potiebantur, iidem auguria tenebant; ut enim sapere, sic divinare regale ducebant. Testis est nostra civitas, in qua et reges augures et postea privati eodem sacerdotio praediti rem publicam religionum auctoritate rexerunt. 1.96. Lycurgus quidem, qui Lacedaemoniorum rem publicam temperavit, leges suas auctoritate Apollinis Delphici confirmavit; quas cum vellet Lysander commutare, eadem est prohibitus religione. Atque etiam qui praeerant Lacedaemoniis, non contenti vigilantibus curis in Pasiphaae fano, quod est in agro propter urbem, somniandi causa excubabant, quia vera quietis oracla ducebant. 1.101. Saepe etiam et in proeliis Fauni auditi et in rebus turbidis veridicae voces ex occulto missae esse dicuntur; cuius generis duo sint ex multis exempla, sed maxuma: Nam non multo ante urbem captam exaudita vox est a luco Vestae, qui a Palatii radice in novam viam devexus est, ut muri et portae reficerentur; futurum esse, nisi provisum esset, ut Roma caperetur. Quod neglectum tum, cum caveri poterat, post acceptam illam maximam cladem expiatum est; ara enim Aio Loquenti, quam saeptam videmus, exadversus eum locum consecrata est. Atque etiam scriptum a multis est, cum terrae motus factus esset, ut sue plena procuratio fieret, vocem ab aede Iunonis ex arce extitisse; quocirca Iunonem illam appellatam Monetam. Haec igitur et a dis significata et a nostris maioribus iudicata contemnimus?

1.89. Furthermore, did not Priam, the Asiatic king, have a son, Helenus, and a daughter, Cassandra, who prophesied, the first by means of auguries and the other when under a heaven-inspired excitement and exaltation of soul? In the same class, as we read in the records of our forefathers, were those famous Marcian brothers, men of noble birth. And does not Homer relate that Polyidus of Corinth not only made many predictions to others, but that he also foretold the death of his own son, who was setting out for Troy? As a general rule among the ancients the men who ruled the state had control likewise of augury, for they considered divining, as well as wisdom, becoming to a king. Proof of this is afforded by our State wherein the kings were augurs; and, later, private citizens endowed with the same priestly office ruled the republic by the authority of religion. [41] 1.96. Lycurgus himself, who once governed the Spartan state, established his laws by authority of Apollos Delphic oracle, and Lysander, who wished to repeal them, was prevented from doing so by the religious scruples of the people. Moreover, the Spartan rulers, not content with their deliberations when awake used to sleep in a shrine of Pasiphaë which is situated in a field near the city, in order to dream there, because they believed that oracles received in repose were true. 1.101. Again, we are told that fauns have often been heard in battle and that during turbulent times truly prophetic messages have been sent from mysterious places. Out of many instances of this class I shall give only two, but they are very striking. Not long before the capture of the city by the Gauls, a voice, issuing from Vestas sacred grove, which slopes from the foot of the Palatine Hill to New Road, was heard to say, the walls and gates must be repaired; unless this is done the city will be taken. Neglect of this warning, while it was possible to heed it, was atoned for after the supreme disaster had occurred; for, adjoining the grove, an altar, which is now to be seen enclosed with a hedge, was dedicated to Aius the Speaker. The other illustration has been reported by many writers. At the time of the earthquake a voice came from Junos temple on the citadel commanding that an expiatory sacrifice be made of a pregt sow. From this fact the goddess was called Juno the Adviser. Are we, then, lightly to regard these warnings which the gods have sent and our forefathers adjudged to be trustworthy?

120. Cicero, On Laws, a b c d\n0 "2.4" "2.4" "2 4" (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •temples, shrines, and altars, of libertas Found in books: Buszard, Greek Translations of Roman Gods (2023) 233

121. Cicero, Pro Balbo, 53 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •rome, temple of castor and pollux •vespasian, restores temple of honos et virtus Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 148

122. Dead Sea Scrolls, 2Q24, 8, 3 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 159

123. Cicero, Pro Flacco, 28, 67, 69, 68 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 96, 98

68. alia, sapienter; in tam suspiciosa ac maledica civitate locum sermoni obtrectatorum non reliquit. non enim credo religionem et Iudaeorum et hostium impedimento praestantissimo imperatori, sed pudorem fuisse. Vbi igitur crimen est, quoniam quidem furtum nusquam reprehendis, edictum probas, iudicatum fateris, quaesitum et prolatum palam non negas, actum esse per viros primarios res ipsa declarat? Apameae manifesto comprehensum ante pedes praetoris in foro expensum est auri pondo c paulo minus per Sex. Caesium, equitem Romanum, castissimum hominem atque integerrimum, Laodiceae xx pondo paulo amplius per hunc L. Peducaeum, iudicem nostrum, Adramytii c per Cn. Domitium legatum, Pergami non multum.

124. Dead Sea Scrolls, Pesher On Psalms, 3.10-3.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, as community, at qumran Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 164

125. Dead Sea Scrolls, War Scroll, 14.1, 1.4, 1.3, 1.2, 7.10, 2.4, 2.5, 15.5, 2.6, 7.11, 7.6, 12.7, 12.8, 1qm col. 1.2-3, 7.1 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 101

126. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 0.258333333333333, 0.261111111111111, 0.596527777777778, 1.3, 2.6, 2.7, 2.8, 2.9, 2.10, 3.6, 3.7, 3.8, 3.9, 3.19, 3.21-4.4, 4.1, 4.18, 5.6, 6.5, 9.8, 10.7, 10.8, 10.9, 10.10, 12.1, 12.2, 13.2, 14.3, 14.4, 14.5, 14.6, 14.17, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 15.15, 15.16, 15.17, 16.6, 16.7, 16.8, 16.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 165

127. Dead Sea Scrolls, 11Qt, 11.9-29.10, 19.1-21.16, 20.12, 20.13, 29.3, 29.4, 29.5, 29.6, 29.7, 29.8, 29.9, 29.10, 30.3-31.9, 39.11, 39.12, 39.13, 40.9, 60.6, 60.7, 60.8, 60.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 159, 160, 163

128. Varro, On The Latin Language, a b c d\n0 7.57 7.57 7 57\n1 5.47 5.47 5 47\n2 "5.52" "5.52" "5 52"\n3 7.22 7.22 7 22 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 140

129. Cicero, Pro Caelio, 78 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •clodius pulcher, p., erects a temple of libertas Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 153

130. Dead Sea Scrolls, 4Q174 (The Florilegium) 195, 199, 339, 1.1-1.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, as community, at qumran •temple, community as Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 163; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 212, 213, 214, 215

131. Dead Sea Scrolls, 4Q216, 1.7, 2.9-2.10, 4.5-4.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, as community, at qumran Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 166

132. Dead Sea Scrolls, 4Q266, 44145, 6, ii.4 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 167

133. Dead Sea Scrolls, Pesher On Habakkuk, 10.9, 10.10, 10.11, 10.12, 10.13, 11.4, 11.5, 11.6, 11.7, 11.8, 1qphab (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 157, 165; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 107

134. Dead Sea Scrolls, 4Q270, 1.15-19, 7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: nan nan

135. Dead Sea Scrolls, 4Qmmt, b9-13, c7-8, b62-62 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 156

136. Dead Sea Scrolls, Community Rule, 8.1-10a, 8.2, 8.1, 8.3, 8.5, 8.6, 8.7, 8.8, 8.9, 9.4, 8.4, 9.6, 8.10, 8.14, 8.24, 8.25, 8.26, 8.27, 8.23, 8.22, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 6.24-7.25, 5.6, 5.5, 3.15, 3.16, 9.11, 9.5, 9.3, 9.17, 11.7, 11.8, 5.9, 5.2, 3.23, 3.24, 3.25, 3.22, 1qs, 1qsa 1.24-25, 1qsa 2.1-3, 1qsa 1.1-5, 1.22, 1.21, 1.20, 1.19, 6.9, 6.10, 1.23, 1.24, 2.1, 2.11, 6.3, 6.4, 6.8, 6.5, 2.8, 2.7, 2.6, 2.5, 2.3, 1.18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 107, 108

137. Dead Sea Scrolls, Copper Scroll, 9.14-9.16, 11.5-11.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •hekdesh, as temple property Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 187

138. Dead Sea Scrolls, Damascus Document, 1.7-1.8, 1.11-1.16, 3.4-3.7, 8.16-8.21, 20.14, 20.22-20.24 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •onias iv, temple of onias (leontopolis) Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 105, 106, 107, 109

139. Dead Sea Scrolls, Damascus Document, 1.7-1.8, 1.11-1.16, 3.4-3.7, 8.16-8.21, 20.14, 20.22-20.24 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •onias iv, temple of onias (leontopolis) Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 105, 106, 107, 109

140. Dead Sea Scrolls, Hodayot, 0.59375, 0.592361111111111, 7.21-8.40, 9.9, 9.10, 11.21, 11.22, 14.28, 14.29, 14.30, 15.11, 15.12, 19.32, 19.33, 19.34 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 105

141. Dead Sea Scrolls, Messianic Rule, 2.8-2.9, 2.11-2.21 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, as community, at qumran •temple, community as Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 166; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 205

142. Varro, On Agriculture, 1.2.10, 3.5.12 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •jerusalem, temple treasures repatriated •clodius pulcher, p., erects a temple of libertas Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56, 153

143. Dead Sea Scrolls, Miscellaneous Rules, fr. 7 2.7 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •temple, community as Found in books: Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 205

144. Dead Sea Scrolls, 4Q554, 11.15 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: nan nan

145. Dead Sea Scrolls, Damascus Covenant, 0.258333333333333, 0.261111111111111, 0.596527777777778, 1.3, 2.6, 2.7, 2.8, 2.9, 2.10, 3.6, 3.7, 3.8, 3.9, 3.19, 3.21-4.4, 4.1, 4.18, 5.6, 6.5, 9.8, 10.7, 10.8, 10.9, 10.10, 12.1, 12.2, 13.2, 14.3, 14.4, 14.5, 14.6, 14.17, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 15.15, 15.16, 15.17, 16.6, 16.7, 16.8, 16.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 165

146. Dead Sea Scrolls, 4Q169, 0, 3-4 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 107

147. Cicero, Pro Scauro, 46, 48, 47 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 34

148. Cicero, Pro Rabirio Perduellionis Reo, 11 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •castor and pollux, temple of •temple of, castor and pollux Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 207

149. Anon., Testament of Joseph, 18.3 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •onias temple Found in books: Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298

150. Cicero, Pro Murena, 76.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •temples, as display expenditure Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 80

151. Cicero, Pro Sestio, 147, 32, 34, 55, 79, 83, 95, 80 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 53

152. Dead Sea Scrolls, Narrative Work And Prayer, 18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •mithras, cult of, and rebirth, temple structure Found in books: Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 356

153. Cicero, Pro Milone, 90-91 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 160

154. Cicero, Tusculan Disputations, 1.4, 2.41 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •jerusalem, temple treasures repatriated •temple arena as Found in books: Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 46; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 140

1.4. non satis Graecorum gloriae responderunt. an censemus, cessemus KRH si Fabio, GFabio V 1 nobilissimo homini, laudi datum esset, quod pingeret, non multos etiam apud nos futuros Polyclitos et Parrhasios fuisse? honos alit artes, omnesque incenduntur acceduntur ( vel ac- cenduntur) Aug. incenduntur ex acc. H 1 ecl. 212 gloriae H ibid. cum Aug. plerisque codd. (gloriae L) Lup. ad studia gloria, iacentque ea semper, quae apud quosque improbantur. honos ... 219,2 improbantur Aug. civ. 5,13 (H ecl. 212 ) et ex eo Serv. Lupus ep. 1 summam eruditionem Graeci sitam censebant in nervorum vocumque cantibus; igitur et Epaminondas, princeps meo iudicio Graeciae, graecis X -ę pro -s V 1 aut c fidibus praeclare cecinisse dicitur, Themistoclesque aliquot ante annos annis edd. vett. cum in epulis recusaret recusasset V 2 s lyram, liram X est habitus indoctior. est... indoctior Quint. inst. 1,10,19 ergo in Graecia musici floruerunt, discebantque id omnes, nec qui nesciebat nesciebant V 1 satis excultus doctrina putabatur. 2.41. sed quid hos, quibus quibus add. G 1 Olympiorum victoria consulatus consolatus X ( ss. R rec ) ille antiquus videtur? gladiatores, aut perditi homines aut barbari, quas plagas perferunt! quo modo illi, qui bene instituti sunt, accipere plagam plaga G malunt quam turpiter vitare! quam saepe apparet nihil eos malle quam vel domino satis facere vel populo! mittunt etiam volneribus confecti ad dominos, qui quaerant quid velint: si satis is factum sit, se velle decumbere. decŏmbere R 1 quis mediocris gladiator gradiator X ( corr. RK 1? K 2 V rec ) ingemuit, quis vultum mutavit umquam? quis non modo stetit, verum etiam decubuit turpiter? quis, cum decubuisset, decubisset R 1 ferrum recipere iussus collum contraxit? tantum exercitatio meditatio consuetudo valet. ergo hoc poterit poterit V Samnis, spurcus homo, vita illa dignus locoque Lucil. 150 ; vir natus ad gloriam ullam partem animi tam mollem habebit, quam non meditatione et ratione conroboret? crudele gladiatorum spectaculum et inhumanum non nullis videri solet, et haud haud V (ha in r. et d ex c 1 autc ) adhuc (adhoc K)X scio an ita sit, ut nunc fit; cum vero sontes ferro depugnabant, auribus fortasse multae, oculis quidem nulla poterat porter it G 1 esse fortior contra dolorem et mortem disciplina.

155. Ovid, Fasti, a b c d\n0 2.563 2.563 2 563\n1 5.567 5.567 5 567\n2 5.566 5.566 5 566\n3 5.565 5.565 5 565\n4 5.551 5.551 5 551\n.. ... ... .. ...\n461 5.141 5.141 5 141\n462 5.131 5.131 5 131\n463 6.262 6.262 6 262\n464 5.142 5.142 5 142\n465 6.261 6.261 6 261\n\n[466 rows x 4 columns] (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 227

2.563. di quoque templorum foribus celentur opertis,

2.563. And hide the gods, closing those revealing temple doors,

156. Philo of Alexandria, De Providentia, 2 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple, as cosmos, in philo Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 117

157. Philo of Alexandria, Plant., 841d (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temples, of asclepius at sunium Found in books: Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 98

158. Philo of Alexandria, On Curses, 164-165, 95 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 362

95. Now the precept is of this kind, "of every thing which passeth under the rod, the tenth is sacred to the Lord; thou shalt not exchange good for bad, and if thou dost exchange, both the thing itself and that for which it is exchanged shall be sacred," and yet how can that which is evil possibly be sacred? The truth is that, as I said, he means here what is laborious, not what is bad; so that what is really intended is something of this kind:--The honourable is a perfect good, but labour is an imperfect advantage. If therefore you acquire what is perfect, you need no longer seek what is deficient; but if with an excessive superfluity you choose still to continue labouring, then know that you will appear to be exchanging one thing for another, but in reality you will be acquiring both, for even if both are of equal value they nevertheless are not completely whole. XXVIII.

159. Philo of Alexandria, On The Migration of Abraham, 67, 102 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 122

102. But if you examine the great a high priest, that is to say reason, you will find him entertaining ideas in harmony with these, and having his sacred garments richly embroidered by all the powers which are comprehensible either by the outward senses or by the intellect; the other portion of which clothing would require a more prolix explanation than is practicable on the present occasion, and we must pass it by for the present. But the extreme portions, those namely at the head and at the feet, we will examine.

160. Vitruvius Pollio, On Architecture, 6.5.1, 6.5.2, 6.5.3, 6.7.9, 7.pr.16 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 116

6.5.1. 1. The aspects proper for each part being appropriated, we must determine the situation of the private rooms for the master of the house, and those which are for general use, and for the guests. 6.5.1. Into those which are private no one enters, except invited; such are bed chambers, triclinia, baths, and others of a similar nature.,The common rooms, on the contrary, are those entered by any one, even unasked.,Such are the vestibule, the cavÃ¦dium, the peristylia, and those which are for similar uses.,Hence, for a person of middling condition in life, magnificent vestibules are not necessary, nor tablina, nor atria, because persons of that description are those who seek favours which are granted by the higher ranks.

161. Diodorus Siculus, Historical Library, a b c d\n0 1.25.5 1.25.5 1 25\n1 18.61.1 18.61.1 18 61\n2 15.49.1 15.49.1 15 49\n3 40.3.2 40.3.2 40 3\n4 40.3.5 40.3.5 40 3\n5 40.3 40.3 40 3\n6 31.2 31.2 31 2\n7 19.86 19.86 19 86\n8 32.25 32.25 32 25\n9 2.22.1 2.22.1 2 22\n10 2.22.2 2.22.2 2 22\n11 2.22.3 2.22.3 2 22\n12 11.26.7 11.26.7 11 26\n13 11.25.1 11.25.1 11 25\n14 5.41 5.41 5 41\n15 5.42 5.42 5 42\n16 5.43 5.43 5 43\n17 5.44 5.44 5 44\n18 5.45 5.45 5 45\n19 5.46 5.46 5 46\n20 5.46.3 5.46.3 5 46\n21 6.1 6.1 6 1\n22 "11.29.1" "11.29.1" "11 29\n23 "20.101.5" "20.101.5" "20 101\n24 "37.11.1" "37.11.1" "37 11 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 24

1.25.5. For standing above the sick in their sleep she gives them aid for their diseases and works remarkable cures upon such as submit themselves to her; and many who have been despaired of by their physicians because of the difficult nature of their malady are restored to health by her, while numbers who have altogether lost the use of their eyes or of some other part of their body, whenever they turn for help to this goddess, are restored to their previous condition.

162. Dionysius of Halycarnassus, Roman Antiquities, a b c d\n0 2.66.5 2.66.5 2 66\n1 2.66.6 2.66.6 2 66\n2 20.16.2 20.16.2 20 16\n3 20.5.5 20.5.5 20 5\n4 5.8 5.8 5 8\n5 14.4 14.4 14 4\n6 11.28.3 11.28.3 11 28\n7 7.17.2 7.17.2 7 17\n8 9.60.8 9.60.8 9 60\n9 16.3.6 16.3.6 16 3\n10 5.39.4 5.39.4 5 39\n11 6.95 6.95 6 95\n12 10.32 10.32 10 32\n13 10.31 10.31 10 31\n14 4.58.4 4.58.4 4 58\n15 6.13.3 6.13.3 6 13\n16 6.13.2 6.13.2 6 13\n17 6.13.4 6.13.4 6 13\n18 6.13.1 6.13.1 6 13\n19 6.13.5 6.13.5 6 13\n20 "5.75.3" "5.75.3" "5 75\n21 "8.87.3" "8.87.3" "8 87\n22 "4.15.5" "4.15.5" "4 15\n23 "3.69.5" "3.69.5" "3 69\n24 "3.69" "3.69" "3 69"\n25 4.15.4 4.15.4 4 15\n26 4.15.3 4.15.3 4 15\n27 2.66.4 2.66.4 2 66\n28 2.66.3 2.66.3 2 66\n29 2.66.2 2.66.2 2 66\n30 "1.68.1-69.4" "1.68.1 "1 68\n31 "2.66.4" "2.66.4" "2 66\n32 2.66.1 2.66.1 2 66 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Buszard, Greek Translations of Roman Gods (2023) 244; Jenkyns, God, Space, and City in the Roman Imagination (2013) 91

2.66.5. Taking this incident, then, as an admitted fact, they add some conjectures of their own. Thus, some affirm that the objects preserved here are a part of those holy things which were once in Samothrace; that Dardanus removed them out of that island into the city which he himself had built, and that Aeneas, when he fled from the Troad, brought them along with the other holy things into Italy. But others declare that it is the Palladium that fell from Heaven, the same that was in the possession of the people of Ilium; for they hold that Aeneas, being well acquainted with it, brought it into Italy, whereas the Achaeans stole away the copy, â an incident about which many stories have been related both by poets and by historians. <

163. Philo of Alexandria, On The Life of Joseph, 121 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •onias iv, temple of onias (leontopolis) Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 101

164. Dionysius of Halycarnassus, On Thucydides, "36" (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •temples, shrines, and altars, of libertas Found in books: Buszard, Greek Translations of Roman Gods (2023) 231

165. Ovid, Amores, 1.2, 1.14.45, 1.15, 2.12 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple, as metaliterary devices •temples, of castor and pollux Found in books: Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 40; Pandey, The Poetics of Power in Augustan Rome (2018) 3

1.14.45. Nunc tibi captivos mittet Germania crines;

166. Ovid, Ars Amatoria, 1.87, 3.401-3.402, 3.451 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •castor and pollux, temple of •temple of, castor and pollux •rome, temple of felicitas Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 34; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43

1.87. Hunc Venus e templis, quae sunt confinia, ridet:

1.87. E'en there the cause of love is often tried;

167. Vergil, Georgics, 2.473, 3.1-3.48, 4.559-4.566 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •castor and pollux, temple of •temple of, castor and pollux •temple, as metaliterary devices •temples, at cumae, promised by aeneas Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 207; Pandey, The Poetics of Power in Augustan Rome (2018) 2, 3, 15, 203, 225, 243; Xinyue, Politics and Divinization in Augustan Poetry (2022) 166

2.473. sacra deum sanctique patres; extrema per illos 3.1. Te quoque, magna Pales, et te memorande canemus 3.2. pastor ab Amphryso, vos, silvae amnesque Lycaei. 3.3. Cetera, quae vacuas tenuissent carmine mentes, 3.4. omnia iam volgata: quis aut Eurysthea durum 3.5. aut inlaudati nescit Busiridis aras? 3.6. Cui non dictus Hylas puer et Latonia Delos 3.7. Hippodameque umeroque Pelops insignis eburno, 3.8. acer equis? Temptanda via est, qua me quoque possim 3.9. tollere humo victorque virum volitare per ora. 3.10. Primus ego in patriam mecum, modo vita supersit, 3.11. Aonio rediens deducam vertice Musas; 3.12. primus Idumaeas referam tibi, Mantua, palmas, 3.13. et viridi in campo templum de marmore ponam 3.14. propter aquam. Tardis ingens ubi flexibus errat 3.15. Mincius et tenera praetexit arundine ripas. 3.16. In medio mihi Caesar erit templumque tenebit: 3.17. illi victor ego et Tyrio conspectus in ostro 3.18. centum quadriiugos agitabo ad flumina currus. 3.19. Cuncta mihi Alpheum linquens lucosque Molorchi 3.20. cursibus et crudo decernet Graecia caestu. 3.21. Ipse caput tonsae foliis ornatus olivae 3.22. dona feram. Iam nunc sollemnis ducere pompas 3.23. ad delubra iuvat caesosque videre iuvencos, 3.24. vel scaena ut versis discedat frontibus utque 3.25. purpurea intexti tollant aulaea Britanni. 3.26. In foribus pugnam ex auro solidoque elephanto 3.27. Gangaridum faciam victorisque arma Quirini, 3.28. atque hic undantem bello magnumque fluentem 3.29. Nilum ac navali surgentis aere columnas. 3.30. Addam urbes Asiae domitas pulsumque Niphaten 3.31. fidentemque fuga Parthum versisque sagittis, 3.32. et duo rapta manu diverso ex hoste tropaea 3.33. bisque triumphatas utroque ab litore gentes. 3.34. Stabunt et Parii lapides, spirantia signa, 3.35. Assaraci proles demissaeque ab Iove gentis 3.36. nomina, Trosque parens et Troiae Cynthius auctor. 3.37. Invidia infelix Furias amnemque severum 3.38. Cocyti metuet tortosque Ixionis anguis 3.39. immanemque rotam et non exsuperabile saxum. 3.40. Interea Dryadum silvas saltusque sequamur 3.41. intactos, tua, Maecenas, haud mollia iussa. 3.42. Te sine nil altum mens incohat; en age segnis 3.43. rumpe moras; vocat ingenti clamore Cithaeron 3.44. Taygetique canes domitrixque Epidaurus equorum 3.45. et vox adsensu nemorum ingeminata remugit. 3.46. Mox tamen ardentis accingar dicere pugnas 3.47. Caesaris et nomen fama tot ferre per annos, 3.48. Tithoni prima quot abest ab origine Caesar. 4.559. Haec super arvorum cultu pecorumque canebam 4.560. et super arboribus, Caesar dum magnus ad altum 4.561. fulminat Euphraten bello victorque volentes 4.562. per populos dat iura viamque adfectat Olympo. 4.563. Illo Vergilium me tempore dulcis alebat 4.564. Parthenope studiis florentem ignobilis oti, 4.565. carmina qui lusi pastorum audaxque iuventa, 4.566. Tityre, te patulae cecini sub tegmine fagi.

2.473. Nor cold by hoar-frost curdled, nor the prone 3.1. Thee too, great Pales, will I hymn, and thee, 3.2. Amphrysian shepherd, worthy to be sung, 3.3. You, woods and waves Lycaean. All themes beside, 3.4. Which else had charmed the vacant mind with song, 3.5. Are now waxed common. of harsh Eurystheus who 3.6. The story knows not, or that praiseless king 3.7. Busiris, and his altars? or by whom 3.8. Hath not the tale been told of Hylas young, 3.9. Latonian Delos and Hippodame, 3.10. And Pelops for his ivory shoulder famed, 3.11. Keen charioteer? Needs must a path be tried, 3.12. By which I too may lift me from the dust, 3.13. And float triumphant through the mouths of men. 3.14. Yea, I shall be the first, so life endure, 3.15. To lead the Muses with me, as I pa 3.16. To mine own country from the Aonian height; 3.17. I,

168. Seneca The Elder, Controversies, 1.6.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temples, as display expenditure Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 331

1.6.4. Quis fuit Marius, si illum suis inspexerimus maioribus? in septem consulatibus nihil habet clarius quam se auctorem. Pompeium si hereditariae extulissent imagines nemo Magnum dixisset. Seruium regem tulit Roma, in cuius uirtutibus humilitate nominis nihil est clarius. quid tibi uidentur illi ab aratro, qui paupertate sua beatam fecere rem publicam ? quemcumque uoluerimus reuolue nobilem: ad humilitatem peruenies. Quid recenseo singulos, cum hanc urbem possim tibi ostendere? nudi stetere colles, interque tam effusa moenia nihil est humili casa nobilius: fastigatis supra tectis auro puro fulgens praelucet Capitolium. potes obiurgare Romanos, quod humilitatem suam cum obscurare possint ostendunt et haec non putant magna, nisi apparuerit ex paruis surrexisse ?

169. Anon., Rhetorica Ad Herennium, 4.11-4.12 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •temple of castor Found in books: Walters, Imagery of the Body Politic in Ciceronian Rome (2020) 53

170. Julius Caesar, De Bello Gallico, 2.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •asia, province, temples of Found in books: Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 351

171. Vergil, Eclogues, 2.28 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •castor and pollux, temple of •temple of, castor and pollux Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 65

2.28. on Attic Aracynthus. Nor am I

172. Propertius, Elegies, 2.31, 2.31.3-2.31.8, 3.4, 3.9.11, 3.17.37, 4.8.29, 8.1-8.2 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •temple, as metaliterary devices •rome, temple of apollo palatinus, triad represented on sorrento base •scopas, works in temple of apollo palatinus •rome, temple of felicitas •castor and pollux, temple of •temple of, castor and pollux Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 29, 35, 227; Pandey, The Poetics of Power in Augustan Rome (2018) 93, 203; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43, 238

173. Strabo, Geography, a b c d\n0 14.2.23 14.2.23 14 2\n1 13.4.14 13.4.14 13 4\n2 12.8.17 12.8.17 12 8\n3 17.1.29 17.1.29 17 1\n4 17.1.27 17.1.27 17 1\n5 17.1.28 17.1.28 17 1\n6 12.3.34 12.3.34 12 3\n7 12.3.37 12.3.37 12 3\n8 14.2.5 14.2.5 14 2\n9 12.2.7 12.2.7 12 2\n10 1 1 1 None\n11 13.4 13.4 13 4\n12 12.1 12.1 12 1\n13 12.2 12.2 12 2\n14 12.3.11 12.3.11 12 3\n15 14.1.31 14.1.31 14 1\n16 14.1.22 14.1.22 14 1\n17 14.1.20 14.1.20 14 1\n18 14.1.23 14.1.23 14 1\n19 "6.1.10" "6.1.10" "6 1\n20 "9.2.31" "9.2.31" "9 2\n21 "5.2.3" "5.2.3" "5 2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Williamson, Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor (2021) 160

14.2.23. But as for Mylasa: it is situated in an exceedingly fertile plain; and above the plain, towering into a peak, rises a mountain, which has a most excellent quarry of white marble. Now this quarry is of no small advantage, since it has stone in abundance and close at hand, for building purposes and in particular for the building of sanctuaries and other public works; accordingly this city, if any city is, is in every way beautifully adorned with porticoes and temples. But one may well be amazed at those who so absurdly founded the city at the foot of a steep and commanding crag. Accordingly, one of the commanders, amazed at the fact, is said to have said, If the man who founded this city was not afraid, wasn't he at least ashamed? The Mylasians have two sanctuaries of Zeus, Zeus Osogoos, as he is called, and Zeus Labraundenus. The former is in the city, whereas Labraunda is a village far from the city, being situated on the mountain near the pass that leads over from Alabanda to Mylasa. At Labraunda there is an ancient temple and image [xoanon] of Zeus Stratius. It is honored by the people all about and by the Mylasians; and there is a paved road of almost sixty stadia from it to Mylasa, called the Sacred Way, on which their sacred processions are conducted. The priestly offices are held by the most distinguished of the citizens, always for life. Now these two are particular to the city; but there is a third sanctuary, that of the Carian Zeus, which is a common possession of all Carians, and in which, as brothers, both Lydians and Mysians have a share. It is related that Mylasa was a mere village in ancient times, but that it was the native land and royal residence of the Carians of the house of Hecatomnos. The city is nearest to the sea at Physcus; and this is their seaport.

174. Philo of Alexandria, On The Sacrifices of Cain And Abel, 68 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple, as cosmos, in philo Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 120

175. Horace, Letters, 1.1.53-1.1.55, 2.1, 2.2.91 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •castor and pollux, temple of •temple of, castor and pollux •temples and shrines, of libertas •rome, temple of felicitas Found in books: Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 156; Jenkyns, God, Space, and City in the Roman Imagination (2013) 35; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 222

2.1. Cum tot sustineas et tanta negotia solus, 2.1. Flore, bono claraque fidelis amice Neroni,

176. Philo of Alexandria, On The Life of Moses, 1.36, 1.254, 2.71-2.160 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple (second), status as city •anthedon (agrippias), letters of, to ephesus and cyrene, and temple tax •flaccus, gaius norbanus (proconsul of asia), and temple tax •temple, in diaspora •temple, as cosmos, in josephus •temple, as cosmos, in philo •onias temple •onias temple, attitudes toward •onias temple, importance Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 116, 118, 119, 120, 121, 122; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 209; Schwartz, 2 Maccabees (2008) 213; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 94

1.36. The men, therefore, who had left their homes and come into Egypt, as if they were to dwell in that land as in a second country in perfect security, the king of the country reduced to slavery, and, as if he had taken them prisoners by the laws of war, or had bought them from masters in whose house they had been bred, he oppressed them and treated them as slaves, though they were not only free men, but also strangers, and suppliants, and sojourners, having no respect for nor any awe of God, who presides over the rights of free men, and of strangers, and of suppliants, and of hospitality, and who beholds all such actions as his. 1.254. for, as every pious man offers unto God the first fruits of the fruits of the year, which he collects from his own possessions, so in the same manner did the Hebrews dedicate the whole nation of this mighty country into which they had come as settlers, and that great spoil, the kingdom which they had so speedily subdued, as a sort of first-fruit of their colony; for they did not think it consistent with piety to distribute the land among themselves, or to inherit the cities, before they had offered up to God the first fruits of that country and of those cities. 2.71. And while he was still abiding in the mountain he was initiated in the sacred will of God, being instructed in all the most important matters which relate to his priesthood, those which come first in order being the commands of God respecting the building of a temple and all its furniture. 2.72. If, then, they had already occupied the country into which they were migrating, it would have been necessary for them to have erected a most magnificent temple of the most costly stone in some place unincumbered with wood, and to have built vast walls around it, and abundant and wellfurnished houses for the keepers of the temple, calling the place itself the holy city. 2.73. But, as they were still wandering in the wilderness, it was more suitable for people who had as yet no settled habitation to have a moveable temple, that so, in all their journeyings, and military expeditions, and encampments, they might be able to offer up sacrifices, and might not feel the want of any of the things which related to their holy ministrations, and which those who dwell in cities require to have. 2.74. Therefore Moses now determined to build a tabernacle, a most holy edifice, the furniture of which he was instructed how to supply by precise commands from God, given to him while he was on the mount, contemplating with his soul the incorporeal patterns of bodies which were about to be made perfect, in due similitude to which he was bound to make the furniture, that it might be an imitation perceptible by the outward senses of an archetypal sketch and pattern, appreciable only by the intellect; 2.75. for it was suitable and consistent for the task of preparing and furnishing the temple to be entrusted to the real high priest, that he might with all due perfection and propriety make all his ministrations in the performance of his sacred duties correspond to the works which he was now to make. 2.76. Therefore the general form of the model was stamped upon the mind of the prophet, being accurately painted and fashioned beforehand invisibly without any materials, in species which were not apparent to the eye; and the completion of the work was made in the similitude of the model, the maker giving an accurate representation of the impression in material substances corresponding to each part of the model, 2.77. and the fashion of the building was as follows. There were eight and forty pillars of cedar, which is the most incorruptible of all woods, cut out of solid trunks of great beauty, and they were all veneered with gold of great thickness. Then under each pillar there were placed two silver pedestals to support it, and on the top of each was placed one golden capital; 2.78. and of these pillars the architect arranged forty along the length of the tabernacle, one half of them, or twenty, on each side, placing nothing between them, but arranging them and uniting them all in regular order, and close together, so that they might present the appearance of one solid wall; and he ranged the other eight along the inner breadth, placing six in the middle space, and two at the extreme corners, one on each side at the right and left of the centre. Again, at the entrance he placed four others, like the first in all other respects except that they had only one pedestal instead of two, as those opposite to them had, and behind them he placed five more on the outside differing only in the pedestals, for the pedestals of these last were made of brass. 2.79. So that all the pillars of the tabernacle taken together, besides the two at the corners which could not be seen, were fifty-five in number, all conspicuous, being the number made by the addition of all the numbers from the unit to the complete and perfect decade. 2.80. And if any were inclined to count those five pillars of the outer vestibule in the open air separately, as being in the outer court as it was called, there will then be left that most holy number of fifty, being the power of a rectangular triangle, which is the foundation of the creation of the universe, and is here entirely completed by the pillars inside the tabernacle; there being first of all forty, twenty on either side, and those in the middle being six, without counting those which were out of sight and concealed at the corners, and those opposite to the entrance, from which the veil was suspended, being four; 2.81. and the reason for which I reckon the other five with the first fifty, and again why I separate them from the fifty, I will now explain. The number five is the number of the external senses, and the external sense in man at one time inclines towards external things, and at another time comes back again upon the mind, being as it were a kind of handmaid of the laws of its nature; on which account it is that the architect has here allotted a central position to the five pillars, for those which are inside of them leant towards the innermost shrine of the tabernacle, which under a symbol is appreciable only by the intellect; and the outermost pillars, which are in the open air, and in the outer courtyard, and which are also perceptible by the external senses, 2.82. in reference to which fact it is that they are said to have differed from the others only in the pedestals, for they were made of brass. But since the mind is the principal thing in us, having an authority over the external senses, and since that which is an object of the external senses is the extremity, and as it were the pedestal or foundation of it, the architect has likened the mind to gold, and the object of the external sense to brass. 2.83. And these are the measures of the pillars, they are ten cubits in length, and five cubits and a half in width, in order that the tabernacle may be seen to be of equal dimensions in all its parts. 2.84. Moreover the architect surrounded the tabernacle with very beautiful woven work of all kinds, employing work of hyacinth colour, and purple, and scarlet, and fine linen for the tapestry; for he caused to be wrought ten cloths, which in the sacred scriptures he has called curtains, of the kinds which I have just mentioned, every one of them being eight and twenty cubits in length, and extending four cubits in width, in order that the complete number of the decade, and also the number four, which is the essence of the decade, and also the number twenty-eight, which is likewise a perfect number, being equal to its parts; and also the number forty, the most prolific and productive of all numbers, in which number they say that man was fashioned in the workshop of nature. 2.85. Therefore the eight and twenty cubits of the curtains have this distribution: there are ten along the roof, for that is the width of the tabernacle, and the rest are placed along the sides, on each side nine, which are extended so as to cover and conceal the pillars, one cubit from the floor being left uncovered in order that the beautiful and holy looking embroidery might not be dragged. 2.86. And of the forty which are included in the calculation and made up of the width of the ten curtains, the length takes thirty, for such is the length of the tabernacle, and the chamber behind takes nine. And the remaining one is in the outer vestibule, that it may be the bond to unite the whole circumference. 2.87. And the outer vestibule is overshadowed by the veil; and the curtains themselves are nearly the same as veils, not only because they cover the roof and the walls, but also because they are woven and embroidered by the same figures, and with hyacinth colour, and purple, and scarlet, and fine linen. And the veil, and that thing, too, which was called the covering, was made of the same things. That which was within was placed along the five pillars, that the innermost shrine might be concealed; and that which was outside being placed along the five pillars, that no one of those who were not holy men might be able from any secret or distant place to behold the holy rites and ceremonies. 2.88. Moreover, he chose the materials of this embroidery, selecting with great care what was most excellent out of an infinite quantity, choosing materials equal in number to the elements of which the world was made, and having a direct relation to them; the elements being the earth and the water, and the air and the fire. For the fine flax is produced from the earth, and the purple from the water, and the hyacinth colour is compared to the air (for, by nature, it is black 2.89. Therefore the tabernacle was built in the manner that has been here described, like a holy temple. And all around it a sacred precinct extended a hundred cubits in length and fifty cubits in width, having pillars all placed at an equal distance of five cubits from one another, so that there were in all sixty pillars; and they were divided so that forty were placed along the length and twenty along the breadth of the tabernacle, one half on each side. 2.90. And the material of which the pillars were composed was cedar within, and on the surface without silver; and the pedestals of all of them were made of brass, and the height was equal to five cubits. For it seemed to the architect to be proper to make the height of what was called the hall equal to one half of the entire length, that so the tabernacle might appear to be elevated to double its real height. And there were thin curtains fitted to the pillars along their entire length and breadth, resembling so many sails, in order that no one might be able to enter in who was not pure. 2.91. And the situation was as follows. In the middle was placed a tent, being in length thirty cubits and in width ten cubits, including the depth of the pillars. And it was distant from the centre space by three intervals of equal distance, two being at the sides and one along the back chamber. And the interval between was by measurement twenty cubits. But along the vestibule, as was natural, by reason of the number of those who entered, the distance between them was increased and extended to fifty cubits and more; for in this way the hundred pillars of the hall were intended to be made up, twenty being along the chamber behind, and those which the tent contained, thirty in number, being included in the same calculation with the fifty at the entrances; 2.92. for the outer vestibule of the tabernacle was placed as a sort of boundary in the middle of the two fifties, the one, I mean, towards the east where the entrance was, and the other being on the west, in which direction the length of the tabernacle and the surrounding wall behind was. 2.93. Moreover, another outer vestibule, of great size and exceeding beauty, was made at the beginning of the entrance into the hall, by means of four pillars, along which was stretched the embroidered curtain in the same manner as the inner curtains were stretched along the tabernacle, and wrought also of similar materials; 2.94. and with this there were also many sacred vessels made, an ark, and a candlestick, and a table, and an altar of incense, and an altar of sacrifice. Now, the altar of sacrifice was placed in the open air, right opposite to the entrances of the tabernacle, being distant from it just so far as was necessary to give the ministering officers room to perform the sacrifices that were offered up every day. 2.95. But the ark was in the innermost shrine, in the inaccessible holy of holies, behind curtains; being gilded in a most costly and magnificent manner within and without, the covering of which was like to that which is called in the sacred scriptures the mercy-seat. 2.96. Its length and width are accurately described, but its depth is not mentioned, being chiefly compared to and resembling a geometrical superficies; so that it appears to be an emblem, if looked at physically, of the merciful power of God; and, if regarded in a moral point of view, of a certain intellect spontaneously propitious to itself, which is especially desirous to contract and destroy, by means of the love of simplicity united with knowledge, that vain opinion which raises itself up to an unreasonable height and puffs itself up without any grounds. 2.97. But the ark is the depository of the laws, for in that are placed the holy oracles of God, which were given to Moses; and the covering of the ark, which is called the mercy-seat, is a foundation for two winged creatures to rest upon, which are called, in the native language of the Hebrews, cherubim, but as the Greeks would translate the word, vast knowledge and science. 2.98. Now some persons say, that these cherubim are the symbols of the two hemispheres, placed opposite to and fronting one another, the one beneath the earth and the other above the earth, for the whole heaven is endowed with wings. 2.99. But I myself should say, that what is here represented under a figure are the two most ancient and supreme powers of the divine God, namely, his creative and his kingly power; and his creative power is called God; according to which he arranged, and created, and adorned this universe, and his kingly power is called Lord, by which he rules over the beings whom he has created, and governs them with justice and firmness; 2.100. for he, being the only true living God, is also really the Creator of the world; since he brought things which had no existence into being; and he is also a king by nature, because no one can rule over beings that have been created more justly than he who created them. 2.101. And in the space between the five pillars and the four pillars, is that space which is, properly speaking, the space before the temple, being cut off by two curtains of woven work, the inner one of which is called the veil, and the outer one is called the covering: and the remaining three vessels, of those which I have enumerated, were placed as follows:--The altar of incense was placed in the middle, between earth and water, as a symbol of gratitude, which it was fitting should be offered up, on account of the things that had been done for the Hebrews on both these elements, for these elements have had the central situation of the world allotted to them. 2.102. The candlestick was placed on the southern side of the tabernacle, since by it the maker intimates, in a figurative manner, the motions of the stars which give light; for the sun, and the moon, and the rest of the stars, being all at a great distance from the northern parts of the universe, make all their revolutions in the south. And from this candlestick there proceeded six branches, three on each side, projecting from the candlestick in the centre, so as altogether to complete the number of seven; 2.103. and in all the seven there were seven candles and seven lights, being symbols of those seven stars which are called planets by those men who are versed in natural philosophy; for the sun, like the candlestick, being placed in the middle of the other six, in the fourth rank, gives light to the three planets which are above him, and to those of equal number which are below him, adapting to circumstances the musical and truly divine instrument. 2.104. And the table, on which bread and salt are laid, was placed on the northern side, since it is the north which is the most productive of winds, and because too all nourishment proceeds from heaven and earth, the one giving rain, and the other bringing to perfection all seeds by means of the irrigation of water; 2.105. for the symbols of heaven and earth are placed side by side, as the holy scripture shows, the candlestick being the symbol of heaven, and that which is truly called the altar of incense, on which all the fumigatory offerings are made, being the emblem of the things of earth. 2.106. But it became usual to call the altar which was in the open air the altar of sacrifice, as being that which preserved and took care of the sacrifices; intimating, figuratively, the consuming power of these things, and not the lambs and different parts of the victims which were offered, and which were naturally calculated to be destroyed by fire, but the intention of him who offered them; 2.107. for if the man who made the offerings was foolish and ignorant, the sacrifices were no sacrifices, the victims were not sacred or hallowed, the prayers were ill-omened, and liable to be answered by utter destruction, for even when they appear to be received, they produce no remission of sins but only a reminding of them. 2.108. But if the man who offers the sacrifice be bold and just, then the sacrifice remains firm, even if the flesh of the victim be consumed, or rather, I might say, even if no victim be offered up at all; for what can be a real and true sacrifice but the piety of a soul which loves God? The gratitude of which is blessed with immortality, and without being recorded in writing is engraved on a pillar in the mind of God, being made equally everlasting with the sun, and moon, and the universal world. 2.109. After these things the architect of the tabernacle next prepared a sacred dress for him who was to be appointed high priest, having in its embroidery a most exceedingly beautiful and admirable work; and the robe was two-fold; one part of which was called the under-robe, and the other the robe over the shoulders. 2.110. Now the under-robe was of a more simple form and character, for it was entirely of hyacinthine colours, except the lowest and exterior portions, and these were ornamented with golden pomegranates, and bells, and wreaths of flowers; 2.111. but the robe over the shoulders or mantle was a most beautiful and skilful work, and was made with most perfect skill of all the aforesaid kinds of material, of hyacinth colour, and purple, and fine linen, and scarlet, gold thread being entwined and embroidered in it. For the leaves were divided into fine hairs, and woven in with every thread, 2.112. and on the collar stones were fitted in, two being costly emeralds of exceeding value, on which the names of the patriarchs of the tribes were engraved, six on each, making twelve in all; and on the breast were twelve other precious stones, differing in colour like seals, in four rows of three stones each, and these were fitted in what was called the logeum 2.113. and the logeum was made square and double, as a sort of foundation, that it mighty bear on it, as an image, two virtues, manifestation and truth; and the whole was fastened to the mantle by fine golden chains, and fastened to it so that it might never get loose; 2.114. and a golden leaf was wrought like a crown, having four names engraved on it which may only be mentioned or heard by holy men having their ears and their tongues purified by wisdom, and by no one else at all in any place whatever. 2.115. And this holy prophet Moses calls the name, a name of four letters, making them perhaps symbols of the primary numbers, the unit, the number two, the number three, the number four: since all things are comprised in the number four, namely, a point, and a line, and a superficies, and a solid, and the measures of all things, and the most excellent symphonies of music, and the diatessaron in the sesquitertial proportion, and the chord in fifths, in the ratio of one and a half to one, and the diapason in the double ratio, and the double diapason in the fourfold ratio. Moreover, the number four has an innumerable list of other virtues likewise, the greater part of which we have discussed with accuracy in our dissertation on numbers. 2.116. And in it there was a mitre, in order that the leaf might not touch the head; and there was also a cidaris made, for the kings of the eastern countries are accustomed to use a cidaris, instead of a diadem. 2.117. Such, then, is the dress of the high priest. But we must not omit to mention the signification which it conceals beneath both in its whole and in its parts. In its whole it is a copy and representation of the world; and the parts are a representation of the separate parts of the world. 2.118. And we must begin with the long robe reaching down to the feet of the wearer. This tunic is wholly of the colour of a hyacinth, so as to be a representation of the air; for by nature the air is black, and in a measure it reaches down from the highest parts to the feet, being stretched from the parts about the moon, as far as the extremities of the earth, and being diffused everywhere. On which account also, the tunic reaches from the chest to the feet, and is spread over the whole body, 2.119. and unto it there is attached a fringe of pomegranates round the ankles, and flowers, and bells. Now the flowers are an emblem of the earth; for it is from the earth that all flowers spring and bloom; but the pomegranates (rhoiskoi 2.120. And the place itself is the most distinct possible evidence of what is here meant to be expressed; for as the pomegranates, and the flowers, and the bells, are placed in the hem of the garment which reaches to the feet, so likewise the things of which they are the symbols, namely, the earth and water, have had the lowest position in the world assigned to them, and being in strict accord with the harmony of the universe, they display their own particular powers in definite periods of time and suitable seasons. 2.121. Now of the three elements, out of which and in which all the different kinds of things which are perceptible by the outward senses and perishable are formed, namely, the air, the water and the earth, the garment which reached down to the feet in conjunction with the ornaments which were attached to that part of it which was about the ankles have been plainly shown to be appropriate symbols; for as the tunic is one, and as the aforesaid three elements are all of one species, since they all have all their revolutions and changes beneath the moon, and as to the garment are attached the pomegranates, and the flowers; so also in certain manner the earth and the water may be said to be attached to and suspended from the air, for the air is their chariot. 2.122. And our argument will be able to bring forth twenty probable reasons that the mantle over the shoulders is an emblem of heaven. For in the first place, the two emeralds on the shoulderblades, which are two round stones, are, in the opinion of some persons who have studied the subject, emblems of those stars which are the rulers of night and day, namely, the sun and moon; or rather, as one might argue with more correctness and a nearer approach to truth, they are the emblems of the two hemispheres; for, like those two stones, the portion below the earth and that over the earth are both equal, and neither of them is by nature adapted to be either increased or diminished like the moon. 2.123. And the colour of the stars is an additional evidence in favour of my view; for to the glance of the eye the appearance of the heaven does resemble an emerald; and it follows necessarily that six names are engraved on each of the stones, because each of the hemispheres cuts the zodiac in two parts, and in this way comprehends within itself six animals. 2.124. Then the twelve stones on the breast, which are not like one another in colour, and which are divided into four rows of three stones in each, what else can they be emblems of, except of the circle of the zodiac? For that also is divided into four parts, each consisting of three animals, by which divisions it makes up the seasons of the year, spring, summer, autumn, and winter, distinguishing the four changes, the two solstices, and the two equinoxes, each of which has its limit of three signs of this zodiac, by the revolutions of the sun, according to that unchangeable, and most lasting, and really divine ratio which exists in numbers; 2.125. on which account they attached it to that which is with great propriety called the logeum. For all the changes of the year and the seasons are arranged by well-defined, and stated, and firm reason; and, though this seems a most extraordinary and incredible thing, by their seasonable changes they display their undeviating and everlasting permanence and durability. 2.126. And it is said with great correctness, and exceeding beauty also, that the twelve stones all differ in their colour, and that no one of them resembles the other; for also in the zodiac each animal produces that colour which is akin to and belongs to itself, both in the air, and in the earth, and in the water; and it produces it likewise in all the affections which move them, and in all kinds of animals and of plants. 2.127. And this logeum is described as double with great correctness; for reason is double, both in the universe and also in the nature of mankind, in the universe there is that reason which is conversant about incorporeal species which are like patterns as it were, from which that world which is perceptible only by the intellect was made, and also that which is concerned with the visible objects of sight, which are copies and imitations of those species above mentioned, of which the world which is perceptible by the outward senses was made. Again, in man there is one reason which is kept back, and another which finds vent in utterance: and the one is, as it were a spring, and the other (that which is uttered 2.128. And the architect assigned a quadrangular form to the logeum, intimating under an exceedingly beautiful figure, that both the reason of nature, and also that of man, ought to penetrate everywhere, and ought never to waver in any case; in reference to which, it is that he has also assigned to it the two virtues that have been already enumerated, manifestation and truth; for the reason of nature is true, and calculated to make manifest, and to explain everything; and the reason of the wise man, imitating that other reason, ought naturally, and appropriately to be completely sincere, honouring truth, and not obscuring anything through envy, the knowledge of which can benefit those to whom it would be explained; 2.129. not but what he has also assigned their two appropriate virtues to those two kinds of reason which exist in each of us, namely, that which is uttered and that which is kept concealed, attributing clearness of manifestation to the uttered one, and truth to that which is concealed in the mind; for it is suitable to the mind that it should admit of no error or falsehood, and to explanation that it should not hinder anything that can conduce to the most accurate manifestation. 2.130. Therefore there is no advantage in reason which expends itself in dignified and pompous language, about things which are good and desirable, unless it is followed by consistent practice of suitable actions; on which account the architect has affixed the logeum to the robe which is worn over the shoulder, in order that it may never get loose, as he does not approve of the language being separated from the actions; for he puts forth the shoulder as the emblem of energy and action. 2.131. Such then are the figurative meanings which he desires to indicate by the sacred vestments of the high priest; and instead of a diadem he represents a cidaris on the head, because he thinks it right that the man who is consecrated to God, as his high priest, should, during the time of his exercising his office be superior to all men, not only to all private individuals, but even to all kings; 2.132. and above this cidaris is a golden leaf, on which an engraving of four letters was impressed; by which letters they say that the name of the living God is indicated, since it is not possible that anything that it in existence, should exist without God being invoked; for it is his goodness and his power combined with mercy that is the harmony and uniter of all things. 2.133. The high priest, then, being equipped in this way, is properly prepared for the performance of all sacred ceremonies, that, whenever he enters the temple to offer up the prayers and sacrifices in use among his nation, all the world may likewise enter in with him, by means of the imitations of it which he bears about him, the garment reaching to his feet, being the imitation of the air, the pomegranate of the water, the flowery hem of the earth, and the scarlet dye of his robe being the emblem of fire; also, the mantle over his shoulders being a representation of heaven itself; the two hemispheres being further indicated by the round emeralds on the shoulder-blades, on each of which were engraved six characters equivalent to six signs of the zodiac; the twelve stones arranged on the breast in four rows of three stones each, namely the logeum, being also an emblem of that reason which holds together and regulates the universe. 2.134. For it was indispensable that the man who was consecrated to the Father of the world, should have as a paraclete, his son, the being most perfect in all virtue, to procure forgiveness of sins, and a supply of unlimited blessings; 2.135. perhaps, also, he is thus giving a previous warning to the servant of God, even if he is unable to make himself worthy of the Creator, of the world, at least to labour incessantly to make himself worthy of the world itself; the image of which he is clothed in, in a manner that binds him from the time that he puts it on, to bear about the pattern of it in his mind, so that he shall be in a manner changed from the nature of a man into the nature of the world, and, if one may say so (and one may by all means and at all times speak the plain truth in sincerity 2.136. Again, outside the outer vestibule, at the entrance, is a brazen laver; the architect having not taken any mere raw material for the manufacture of it, as is very common, but having employed on its formation vessels which had been constructed with great care for other purposes; and which the women contributed with all imaginable zeal and eagerness, in rivalry of one another, competing with the men themselves in piety, having determined to enter upon a glorious contest, and to the utmost extent of their power to exert themselves so as not to fall short of their holiness. 2.137. For though no one enjoined them to do so, they, of their own spontaneous zeal and earnestness, contributed the mirrors with which they had been accustomed to deck and set off their beauty, as the most becoming first fruits of their modesty, and of the purity of their married life, and as one may say of the beauty of their souls. 2.138. The maker then thought it well to accept these offerings, and to melt them down, and to make nothing except the laver of them, in order that the priests who were about to enter the temple might be supplied from it, with water of purification for the purpose of performing the sacred ministrations which were appointed for them; washing their feet most especially, and their hands, as a symbol of their irreproachable life, and of a course of conduct which makes itself pure in all kinds of praiseworthy actions, proceeding not along the rough road of wickedness which one may more properly call no road at all, but keeping straight along the level and direct path of virtue. 2.139. Let him remember, says he, let him who is about to be sprinkled with the water of purification from this laver, remember that the materials of which this vessel was composed were mirrors, that he himself may look into his own mind as into a mirror; and if there is perceptible in it any deformity arising from some agitation unconnected with reason or from any pleasure which would excite us, and raise us up in hostility to reason, or from any pain which might mislead us and turn us from our purpose of proceeding by the straight road, or from any desire alluring us and even dragging us by force to the pursuit of present pleasures, he seeks to relieve and cure that, desiring only that beauty which is genuine and unadulterated. 2.140. For the beauty of the body consists in symmetry of parts, and in a good complexion, and a healthy firmness of flesh, having also but a short period during which it is in its prime; but the beauty of the mind consists in a harmony of doctrines and a perfect accord of virtues, which do not fade away or become impaired by lapse of time, but as long as they endure at all are constantly acquiring fresh vigour and renewed youth, being set off by the preeminent complexion of truth, and the agreement of its words with its actions, and of its actions with its words, and also of its designs with both. 2.141. And when he had been taught the patterns of the sacred tabernacle, and had in turn himself taught those who were gifted with acute comprehension, and well-qualified by nature for the comprehension and execution of those works, which it was indispensably necessary should be made; then, as was natural, when the temple had been built and finished, it was fitting also, that most suitable persons should be appointed as priests, and should be instructed in what manner it was proper for them to offer up their sacrifices, and perform their sacred ministrations. 2.142. Accordingly, Moses selected his brother, choosing him out of all men, because of his superior virtue, to be high priest, and his sons he appointed priests, not giving precedence to his own family, but to the piety and holiness which he perceived to exist in those men; and what is the clearest proof of this is, that he did not think either of his sons worthy of this honour (and he had two 2.143. and he appointed them with the uimous consent of the whole nation, as the sacred scriptures have recorded, which was a most novel mode of proceeding, and one especially worthy of being mentioned; and, in the first place, he washed them all over with the most pure and vivifying water of the fountain; and then he gave them their sacred vestments, giving to his brother the robe which reached down to his feet, and the mantle which covered the shoulders, as a sort of breast-plate, being an embroidered robe, adorned with all kinds of figures, and a representation of the universe. And to all his nephews he gave linen tunics, and girdles, and trowsers; 2.144. the girdles, in order that the wearers might be unimpeded and ready for all their sacred ministrations, were fastened up tight round the loose waists of the tunics; and the breeches, that nothing which ought to be hidden might be visible, especially when they were going up to the altar, or coming down from the high place, and doing everything with earnestness and celerity. 2.145. For if their equipment had not been so accurately attended to for the sake of guarding against the uncertain future, and for the sake of providing for an energetic promptness in the sacred ministrations, the men would have appeared naked, not being able to preserve the becoming order necessary to holy men dedicated to the service of God. 2.146. And when he had thus furnished them with proper vestments, he took very fragrant ointment, which had been made by the skill of the perfumer, and first of all he anointed the altar in the open air, and the laver, sprinkling it with the perfume seven times; after that he anointed the tabernacle and every one of the sacred vessels, the ark, and the candlestick, and the altar of incense, and the table, and the censers, and the vials, and all the other things which were either necessary or useful for the sacrifices; and last of all bringing the high priest close to himself, he anointed his head with abundant quantities of oil. 2.147. When he had done all this, he then, in strict accordance with what was holy, commanded a heifer and two rams to be brought; the one that he might sacrifice it for the remission of sins, intimating by a figure that to sin is congenital with every created being, however good it may be, inasmuch as it is created, and that therefore it is indispensable that God should be propitiated in its behalf by means of prayers and sacrifices, that he may not be provoked to chastise it. 2.148. And of the rams, one he required for a whole burnt-offering of gratitude for the successful arrangement of all those things, of which every individual has such a share as is suited to him, deriving benefit from all the elements, enjoying the earth for his abode and in respect of the nourishment which is derived from it; the water for drinking, and washing, and sailing on; the air for breathing and for the comprehension of those things which are the objects of our outward senses (since the air is the medium in which they all are exerted 2.149. The other ram he employed for the complete accomplishment of the purification of the priests, which he appropriately called the ram of perfection, since the priests were intended to exercise their office in teaching proper and convenient rites and ceremonies to the servants and ministers of God. 2.150. And he took the blood, and with some of it he poured a libation all round the altar, and part he took, holding a vial under it to catch it, and with it he anointed three parts of the body of the initiated priests, the tip of the ear, the extremity of the hand, and the extremity of the foot, all on the right side, signifying by this action that the perfect man must be pure in every word and action, and in his whole life, for it is the hearing which judges of his words, and the hand is the symbol of action, and the foot of the way in which a man walks in life; 2.151. and since each of these members is an extremity of the body, and is likewise on the right side, we must imagine that it is here indicated by a figure that improvement in every thing is to be arrived at by a certain dexterity, being a portion of supreme felicity, and being the true aim in life, which a man must necessarily labour to attain, and to which he ought to refer all his actions, aiming at them in his life, as in the practice of archery men aim at a target. 2.152. Accordingly, he first of all anointed the three parts before mentioned of the bodies of the priests with the unmixed blood of one of the victims, that, namely, which was called the ram of perfection; and afterwards, taking some of the blood which was upon the altar, being the blood of all the victims mingled together, and some also of the unguent which has already been mentioned, which the ointment makers had prepared, and mixing some of the oil with the mingled blood of the different victims, he sprinkled some upon the priests and upon their garments, with the intention that they should have a share not only in that purity which was external and in the open air, but also of that which was in the inmost shrine, since they were about to minister within the temple. And all the things within the temple were anointed with oil. 2.153. And when they had brought forward other sacrifices in addition to the former ones, partly the priests sacrificing for themselves, and partly the elders sacrificing on behalf of the whole nation, then Moses entered into the tabernacle, leading his brother by the hand (and it was the eighth and last day of the festival, for the seven previous days had been devoted to the initiation of the hierophant 2.154. Then, when they had both come out and held up their hands in front of their head, they, with a pure and holy mind, offered up such prayers as were suitable and becoming for the nation. And while they were still praying a most marvellous prodigy happened; for from out of the inmost shrine, whether it was a portion of the purest possible aether, or whether the air, according to some natural change of the elements, had become dissolved with fire, on a sudden a body of flame shone forth, and with impetuous violence descended on the altar and consumed all that was thereon, with the view, as I imagine, of showing in the clearest manner that none of the things which had been done had been done without the especial providence of God. 2.155. For it was natural that an especial honour should be assigned to the holy place, not only by means of those things in which men are the workmen employed, but also by that purest of all essences, fire, in order that the ordinary fire which is used by men might not touch the altar; perhaps by reason of its being defiled by ten thousand impurities. 2.156. For it is concerned not only with irrational animals when they are roasted or boiled for the unjust appeasing of our miserable bellies, but also in the case of men who are slain by hostile attack, not merely in a small body of three or four, but in numerous hosts. 2.157. At all events, before now, arrows charged with fire have been aimed at vast naval fleets and have burnt them; and fire has destroyed whole cities, which have blazed away till they have been consumed down to their very foundations and reduced to ashes, so that no trace whatever has remained of their former situation. 2.158. It appears to me that this was the reason for which God rejected from his sacred altar the fire which is applied to common uses, as being defiled; and that, instead of it, he rained down celestial flame from heaven, in order to make a distinction between holy and profane things, and to separate the things belonging to man from the things belonging to God; for it was fitting that a more incorruptible essence of fire than that which served the common purposes of life should be set apart for sacrifices. 2.159. And as many sacrifices were of necessity offered up every day, and especially on all days of solemn assembly and festival, both on behalf of each individual separately and in common for the whole nation, for innumerable and various reasons, inasmuch as the nation was very populous and very pious, there was a need also of a multitude of keepers of the temple for the sacred and subordinate ministrations. 2.160. And, again, the election of these officers was conducted in a novel and not in the ordinary manner. God chose out one of the twelve tribes, having selected it for its superior excellence, and appointed that to furnish the keepers of the temple, giving it rewards and peculiar honours in return for its pious acting. And the action which it had to perform was of this kind.

177. Philo of Alexandria, Against Flaccus, 117, 120-124, 17, 29, 46, 43 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 109, 326

43. what then did the governor of the country do? Knowing that the city had two classes of inhabitants, our own nation and the people of the country, and that the whole of Egypt was inhabited in the same manner, and that Jews who inhabited Alexandria and the rest of the country from the Catabathmos on the side of Libya to the boundaries of Ethiopia were not less than a million of men; and that the attempts which were being made were directed against the whole nation, and that it was a most mischievous thing to distress the ancient hereditary customs of the land; he, disregarding all these considerations, permitted the mob to proceed with the erection of the statues, though he might have given them a vast number of admonitory precepts instead of any such permission, either commanding them as their governor, or advising them as their friend. VII.

178. Ovid, Metamorphoses, 1.560-1.561, 10.696, 15.382-15.407, 15.588-15.589, 15.745-15.879 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •castor and pollux, temple of •temple of, castor and pollux •temple of pallas at troy •onias temple •temple, as metaliterary devices Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 29, 30, 36; Pandey, The Poetics of Power in Augustan Rome (2018) 3; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 298

1.560. tu ducibus Latiis aderis, cum laeta triumphum 1.561. vox canet et visent longas Capitolia pompas: 10.696. Sacra retorserunt oculos; turritaque Mater 15.382. Nonne vides, quos cera tegit sexangula, fetus 15.383. melliferarum apium sine membris corpora nasci 15.384. et serosque pedes serasque adsumere pennas? 15.385. Iunonis volucrem, quae cauda sidera portat, 15.386. armigerumque Iovis Cythereiadasque columbas 15.387. et genus omne avium mediis e partibus ovi, 15.388. ni sciret fieri, quis nasci posse putaret? 15.389. Sunt qui, cum clauso putrefacta est spina sepulcro, 15.390. mutari credant humanas angue medullas. 15.391. Haec tamen ex aliis generis primordia ducunt: 15.392. una est, quae reparet seque ipsa reseminet, ales. 15.393. Assyrii phoenica vocant; non fruge neque herbis, 15.394. sed turis lacrimis et suco vivit amomi. 15.395. Haec ubi quinque suae complevit saecula vitae, 15.396. ilicis in ramis tremulaeque cacumine palmae 15.397. unguibus et puro nidum sibi construit ore. 15.398. Quo simul ac casias et nardi lenis aristas 15.399. quassaque cum fulva substravit cinnama murra, 15.400. se super imponit finitque in odoribus aevum. 15.401. Inde ferunt, totidem qui vivere debeat annos, 15.402. corpore de patrio parvum phoenica renasci. 15.403. Cum dedit huic aetas vires, onerique ferendo est, 15.404. ponderibus nidi ramos levat arboris altae 15.405. fertque pius cunasque suas patriumque sepulcrum, 15.406. perque leves auras Hyperionis urbe potitus 15.407. ante fores sacras Hyperionis aede reponit. 15.588. “talia di pellant! Multoque ego iustius aevum 15.589. exsul agam, quam me videant Capitolia regem!” 15.745. Hic tamen accessit delubris advena nostris: 15.746. Caesar in urbe sua deus est; quem Marte togaque 15.747. praecipuum non bella magis finita triumphis 15.748. resque domi gestae properataque gloria rerum 15.749. in sidus vertere novum stellamque comantem, 15.750. quam sua progenies; neque enim de Caesaris actis 15.751. ullum maius opus, quam quod pater exstitit huius: 15.752. scilicet aequoreos plus est domuisse Britannos 15.753. perque papyriferi septemflua flumina Nili 15.754. victrices egisse rates Numidasque rebelles 15.755. Cinyphiumque Iubam Mithridateisque tumentem 15.756. nominibus Pontum populo adiecisse Quirini 15.757. et multos meruisse, aliquos egisse triumphos, 15.758. quam tantum genuisse virum? Quo praeside rerum 15.759. humano generi, superi, favistis abunde! 15.760. Ne foret hic igitur mortali semine cretus, 15.761. ille deus faciendus erat. Quod ut aurea vidit 15.762. Aeneae genetrix, vidit quoque triste parari 15.763. pontifici letum et coniurata arma moveri, 15.764. palluit et cunctis, ut cuique erat obvia, divis 15.765. “adspice” dicebat, “quanta mihi mole parentur 15.766. insidiae quantaque caput cum fraude petatur, 15.767. quod de Dardanio solum mihi restat Iulo. 15.768. Solane semper ero iustis exercita curis, 15.769. quam modo Tydidae Calydonia vulneret hasta, 15.770. nunc male defensae confundant moenia Troiae, 15.771. quae videam natum longis erroribus actum 15.772. iactarique freto sedesque intrare silentum 15.773. bellaque cum Turno gerere, aut, si vera fatemur, 15.774. cum Iunone magis? Quid nunc antiqua recordor 15.775. damna mei generis? Timor hic meminisse priorum 15.776. non sinit: en acui sceleratos cernitis enses? 15.777. Quos prohibete, precor, facinusque repellite, neve 15.778. caede sacerdotis flammas exstinguite Vestae!” 15.779. Talia nequiquam toto Venus anxia caelo 15.780. verba iacit superosque movet, qui rumpere quamquam 15.781. ferrea non possunt veterum decreta sororum, 15.782. signa tamen luctus dant haud incerta futuri. 15.783. Arma ferunt inter nigras crepitantia nubes 15.784. terribilesque tubas auditaque cornua caelo 15.785. praemonuisse nefas; solis quoque tristis imago 15.786. lurida sollicitis praebebat lumina terris. 15.787. Saepe faces visae mediis ardere sub astris, 15.788. saepe inter nimbos guttae cecidere cruentae. 15.789. Caerulus et vultum ferrugine Lucifer atra 15.790. sparsus erat, sparsi Lunares sanguine currus. 15.791. Tristia mille locis Stygius dedit omina bubo, 15.792. mille locis lacrimavit ebur, cantusque feruntur 15.793. auditi sanctis et verba mitia lucis. 15.794. Victima nulla litat magnosque instare tumultus 15.795. fibra monet, caesumque caput reperitur in extis. 15.796. Inque foro circumque domos et templa deorum 15.797. nocturnos ululasse canes umbrasque silentum 15.798. erravisse ferunt motamque tremoribus urbem. 15.799. Non tamen insidias venturaque vincere fata 15.800. praemonitus potuere deum, strictique feruntur 15.801. in templum gladii; neque enim locus ullus in urbe 15.802. ad facinus diramque placet nisi curia, caedem. 15.803. Tum vero Cytherea manu percussit utraque 15.804. pectus et Aeneaden molitur condere nube, 15.805. qua prius infesto Paris est ereptus Atridae 15.806. et Diomedeos Aeneas fugerat enses. 15.807. Talibus hanc genitor: “Sola insuperabile fatum, 15.808. nata, movere paras? Intres licet ipsa sororum 15.809. tecta trium: cernes illic molimine vasto 15.810. ex aere et solido rerum tabularia ferro, 15.811. quae neque concussum caeli neque fulminis iram 15.812. nec metuunt ullas tuta atque aeterna ruinas. 15.813. Invenies illic incisa adamante perenni 15.814. fata tui generis: legi ipse animoque notavi 15.815. et referam, ne sis etiamnum ignara futuri. 15.816. Hic sua complevit, pro quo, Cytherea, laboras, 15.817. tempora, perfectis, quos terrae debuit, annis. 15.818. Ut deus accedat caelo templisque colatur, 15.819. tu facies natusque suus, qui nominis heres 15.820. impositum feret unus onus caesique parentis 15.821. nos in bella suos fortissimus ultor habebit. 15.822. Illius auspiciis obsessae moenia pacem 15.823. victa petent Mutinae, Pharsalia sentiet illum. 15.824. Emathiique iterum madefient caede Philippi, 15.825. et magnum Siculis nomen superabitur undis, 15.826. Romanique ducis coniunx Aegyptia taedae 15.827. non bene fisa cadet, frustraque erit illa minata, 15.828. servitura suo Capitolia nostra Canopo. 15.829. Quid tibi barbariem, gentesque ab utroque iacentes 15.830. oceano numerem? Quodcumque habitabile tellus 15.831. sustinet, huius erit: pontus quoque serviet illi! 15.832. Pace data terris animum ad civilia vertet 15.833. iura suum legesque feret iustissimus auctor 15.834. exemploque suo mores reget inque futuri 15.835. temporis aetatem venturorumque nepotum 15.836. prospiciens prolem sancta de coniuge natam 15.837. ferre simul nomenque suum curasque iubebit, 15.838. nec nisi cum senior Pylios aequaverit annos, 15.839. aetherias sedes cognataque sidera tanget. 15.840. Hanc animam interea caeso de corpore raptam 15.841. fac iubar, ut semper Capitolia nostra forumque 15.842. divus ab excelsa prospectet Iulius aede.” 15.843. Vix ea fatus erat, media cum sede senatus 15.844. constitit alma Venus, nulli cernenda, suique 15.845. Caesaris eripuit membris neque in aera solvi 15.846. passa recentem animam caelestibus intulit astris. 15.847. Dumque tulit, lumen capere atque ignescere sensit 15.848. emisitque sinu: luna volat altius illa, 15.849. flammiferumque trahens spatioso limite crinem 15.850. stella micat natique videns bene facta fatetur 15.851. esse suis maiora et vinci gaudet ab illo. 15.852. Hic sua praeferri quamquam vetat acta paternis, 15.853. libera fama tamen nullisque obnoxia iussis 15.854. invitum praefert unaque in parte repugnat: 15.855. sic magni cedit titulis Agamemnonis Atreus, 15.856. Aegea sic Theseus, sic Pelea vicit Achilles; 15.857. denique, ut exemplis ipsos aequantibus utar, 15.858. sic et Saturnus minor est Iove: Iuppiter arces 15.859. temperat aetherias et mundi regna triformis, 15.860. terra sub Augusto est; pater est et rector uterque. 15.861. Di, precor, Aeneae comites, quibus ensis et ignis 15.862. cesserunt, dique Indigetes genitorque Quirine 15.863. urbis et invicti genitor Gradive Quirini, 15.864. Vestaque Caesareos inter sacrata penates, 15.865. et cum Caesarea tu, Phoebe domestice, Vesta, 15.866. quique tenes altus Tarpeias Iuppiter arces, 15.867. quosque alios vati fas appellare piumque est: 15.868. tarda sit illa dies et nostro serior aevo, 15.869. qua caput Augustum, quem temperat, orbe relicto 15.870. accedat caelo faveatque precantibus absens! 15.871. Iamque opus exegi, quod nec Iovis ira nec ignis 15.872. nec poterit ferrum nec edax abolere vetustas. 15.873. Cum volet, illa dies, quae nil nisi corporis huius 15.874. ius habet, incerti spatium mihi finiat aevi: 15.875. parte tamen meliore mei super alta perennis 15.876. astra ferar, nomenque erit indelebile nostrum, 15.877. quaque patet domitis Romana potentia terris, 15.878. ore legar populi, perque omnia saecula fama, 15.879. siquid habent veri vatum praesagia, vivam.

1.560. the side of a vast mountain, didst fill with fear 1.561. the race of new created man. The God 10.696. while the king's bed was lacking his true wife, 15.382. in all this universe of vast extent, 15.383. not one thing ever perished. All have changed 15.384. appearance. Men say a certain thing is born, 15.385. if it takes a different form from what it had; 15.386. and yet they say, that certain thing has died, 15.387. if it no longer keeps the self same shape. 15.388. Though distant things move near, and near things far, 15.389. always the sum of all things is unchanged. 15.391. remains long under the same form unchanged. 15.392. Look at the change of times from gold to iron,: 15.393. look at the change in places. I have seen 15.394. what had been solid earth become salt waves, 15.395. and I have seen dry land made from the deep; 15.396. and, far away from ocean, sea-shells strewn, 15.397. and on the mountain-tops old anchors found. 15.398. Water has made that which was once a plain 15.399. into a valley, and the mountain ha 15.400. been levelled by the floods down to a plain. 15.401. A former marshland is now parched dry sand, 15.402. and places which endured severest drought 15.403. are wet with standing pools. Here Nature ha 15.404. opened fresh springs, but there has shut them up; 15.405. rivers aroused by ancient earthquakes have 15.406. rushed out or vanished, as they lost their depth. 15.589. the cassia bark and ears of sweet spikenard, 15.745. and, failing, feigned that I had wished to do 15.746. what she herself had wished. Perverting truth— 15.747. either through fear of some discovery 15.748. or else through spite at her deserved repulse— 15.749. he charged me with attempting the foul crime. 15.751. my father banished me and, while I wa 15.752. departing, laid on me a mortal curse. 15.753. Towards Pittheus and Troezen I fled aghast, 15.754. guiding the swift chariot near the shore 15.755. of the Corinthian Gulf, when all at once 15.756. the sea rose up and seemed to arch itself 15.757. and lift high as a white topped mountain height, 15.758. make bellowings, and open at the crest. 15.759. Then through the parting waves a horned bull 15.760. emerged with head and breast into the wind, 15.761. pouting white foam from his nostrils and his mouth. 15.762. “The hearts of my attendants quailed with fear, 15.763. yet I unfrightened thought but of my exile. 15.764. Then my fierce horses turned their necks to face 15.765. the waters, and with ears erect they quaked 15.766. before the monster shape, they dashed in flight 15.767. along the rock strewn ground below the cliff. 15.768. I struggled, but with unavailing hand, 15.769. to use the reins now covered with white foam; 15.770. and throwing myself back, pulled on the thong 15.771. with weight and strength. Such effort might have checked 15.772. the madness of my steeds, had not a wheel, 15.773. triking the hub on a projecting stump, 15.774. been shattered and hurled in fragments from the axle. 15.776. and with the reins entwined about my legs. 15.777. My palpitating entrails could be seen 15.778. dragged on, my sinews fastened on a stump. 15.779. My torn legs followed, but a part 15.780. remained behind me, caught by various snags. 15.781. The breaking bones gave out a crackling noise, 15.782. my tortured spirit soon had fled away, 15.783. no part of the torn body could be known— 15.784. all that was left was only one crushed wound— 15.785. how can, how dare you, nymph, compare your ill 15.786. to my disaster? 15.788. deprived of light: and I have bathed my flesh, 15.789. o tortured, in the waves of Phlegethon. 15.790. Life could not have been given again to me, 15.791. but through the remedies Apollo's son 15.792. applied to me. After my life returned— 15.793. by potent herbs and the Paeonian aid, 15.794. despite the will of Pluto—Cynthia then 15.795. threw heavy clouds around that I might not 15.796. be seen and cause men envy by new life: 15.797. and that she might be sure my life was safe 15.798. he made me seem an old man; and she changed 15.799. me so that I could not be recognized. 15.801. would give me Crete or Delos for my home. 15.802. Delos and Crete abandoned, she then brought 15.803. me here, and at the same time ordered me 15.804. to lay aside my former name—one which 15.805. when mentioned would remind me of my steeds. 15.806. She said to me, ‘You were Hippolytus, 15.807. but now instead you shall be Virbius.’ 15.808. And from that time I have inhabited 15.809. this grove; and, as one of the lesser gods, 15.810. I live concealed and numbered in her train.” 15.812. of sad Egeria, and she laid herself 15.813. down at a mountain's foot, dissolved in tears, 15.814. till moved by pity for her faithful sorrow, 15.815. Diana changed her body to a spring, 15.816. her limbs into a clear continual stream. 15.817. This wonderful event surprised the nymphs, 15.818. and filled Hippolytus with wonder, just 15.819. as great as when the Etrurian ploughman saw 15.820. a fate-revealing clod move of its own 15.821. accord among the fields, while not a hand 15.822. was touching it, till finally it took 15.823. a human form, without the quality 15.824. of clodded earth, and opened its new mouth 15.825. and spoke, revealing future destinies. 15.826. The natives called him Tages. He was the first 15.827. who taught Etrurians to foretell events. 15.829. when he observed the spear, which once had grown 15.830. high on the Palatine , put out new leave 15.831. and stand with roots—not with the iron point 15.832. which he had driven in. Not as a spear 15.833. it then stood there, but as a rooted tree 15.834. with limber twigs for many to admire 15.835. while resting under that surprising shade. 15.837. in the clear stream (he truly saw them there). 15.838. Believing he had seen a falsity, 15.839. he often touched his forehead with his hand 15.840. and, so returning, touched the thing he saw. 15.841. Assured at last that he could trust his eyes, 15.842. he stood entranced, as if he had returned 15.843. victorious from the conquest of his foes: 15.844. and, raising eyes and hands toward heaven, he cried, 15.845. “You gods above! Whatever is foretold 15.846. by this great prodigy, if it means good, 15.847. then let it be auspicious to my land 15.848. and to the inhabitants of Quirinus,— 15.849. if ill, let that misfortune fall on me.” 15.851. of grassy thick green turf, with fragrant fires, 15.852. presenting wine in bowls. And he took note 15.853. of panting entrails from new-slaughtered sheep, 15.854. to learn the meaning of the event for him. 15.856. he found the evidence of great events, 15.857. as yet obscure, and, when he raised keen eye 15.858. up from the entrails to the horns of Cippus, 15.859. “O king, all hail!” he cried, “For in future time 15.860. this country and the Latin towers will live 15.861. in homage to you, Cippus, and your horns. 15.862. But you must promptly put aside delay; 15.863. hasten to enter the wide open gates— 15.864. the fates command you. Once received within 15.865. the city, you shall be its chosen king 15.866. and safely shall enjoy a lasting reign.” 15.868. eyes from the city's walls and said, “O far, 15.869. O far away, the righteous gods should drive 15.870. uch omens from me! Better it would be 15.871. that I should pass my life in exile than 15.872. be seen a king throned in the capitol.” 15.874. the people and the grave and honored Senate. 15.875. But first he veiled his horns with laurel, which 15.876. betokens peace. Then, standing on a mound 15.877. raised by the valiant troops, he made a prayer 15.878. after the ancient mode, and then he said, 15.879. “There is one here who will be king, if you

179. Ovid, Tristia, a b c d\n0 4.2 4.2 4 2\n1 3.1.61 3.1.61 3 1\n2 "3.1.29" "3.1.29" "3 1 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Pandey, The Poetics of Power in Augustan Rome (2018) 225

4.2. excusata suo tempore, lector, habe. 4.2. victa potest flexo succubuisse genu, 4.2. altera Sidonias, utraque sicca, rates, 4.2. exsuperas morum nobilitate genus, 4.2. unica fortunis ara reperta meis 4.2. praebet et incurvo colla premenda iugo; 4.2. bisque suum tacto Pisce peregit iter. 4.2. inficit et nigras alba senecta comas, 4.2. et tua Lethaeis acta dabuntur aquis, 4.2. quem legis, ut noris, accipe posteritas.

180. Lucretius Carus, On The Nature of Things, 4.401-4.404, 5.147-5.148, 5.1161-5.1240 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •castor and pollux, temple of •temple of, castor and pollux •religion passim, temple, shrine Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 113; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 40

4.401. usque adeo fit uti pueris videantur, ubi ipsi 4.402. desierunt verti, vix ut iam credere possint 4.403. non supra sese ruere omnia tecta minari. 4.404. Iamque rubrum tremulis iubar ignibus erigere alte 5.147. esse deum sanctas in mundi partibus ullis. 5.148. tenvis enim natura deum longeque remota 5.1161. Nunc quae causa deum per magnas numina gentis 5.1162. pervulgarit et ararum compleverit urbis 5.1163. suscipiendaque curarit sollemnia sacra, 5.1164. quae nunc in magnis florent sacra rebus locisque, 5.1165. unde etiam nunc est mortalibus insitus horror, 5.1166. qui delubra deum nova toto suscitat orbi 5.1167. terrarum et festis cogit celebrare diebus, 5.1168. non ita difficilest rationem reddere verbis. 5.1169. quippe etenim iam tum divom mortalia saecla 5.1170. egregias animo facies vigilante videbant 5.1171. et magis in somnis mirando corporis auctu. 5.1172. his igitur sensum tribuebant propterea quod 5.1173. membra movere videbantur vocesque superbas 5.1174. mittere pro facie praeclara et viribus amplis. 5.1175. aeternamque dabant vitam, quia semper eorum 5.1176. subpeditabatur facies et forma manebat, 5.1177. et tamen omnino quod tantis viribus auctos 5.1178. non temere ulla vi convinci posse putabant. 5.1179. fortunisque ideo longe praestare putabant, 5.1180. quod mortis timor haut quemquam vexaret eorum, 5.1181. et simul in somnis quia multa et mira videbant 5.1182. efficere et nullum capere ipsos inde laborem. 5.1183. praeterea caeli rationes ordine certo 5.1184. et varia annorum cernebant tempora verti 5.1185. nec poterant quibus id fieret cognoscere causis. 5.1186. ergo perfugium sibi habebant omnia divis 5.1187. tradere et illorum nutu facere omnia flecti. 5.1188. in caeloque deum sedes et templa locarunt, 5.1189. per caelum volvi quia nox et luna videtur, 5.1190. luna dies et nox et noctis signa severa 5.1191. noctivagaeque faces caeli flammaeque volantes, 5.1192. nubila sol imbres nix venti fulmina grando 5.1193. et rapidi fremitus et murmura magna minarum. 5.1194. O genus infelix humanum, talia divis 5.1195. cum tribuit facta atque iras adiunxit acerbas! 5.1196. quantos tum gemitus ipsi sibi, quantaque nobis 5.1197. volnera, quas lacrimas peperere minoribus nostris! 5.1198. nec pietas ullast velatum saepe videri 5.1199. vertier ad lapidem atque omnis accedere ad aras 5.1200. nec procumbere humi prostratum et pandere palmas 5.1201. ante deum delubra nec aras sanguine multo 5.1202. spargere quadrupedum nec votis nectere vota, 5.1203. sed mage pacata posse omnia mente tueri. 5.1204. nam cum suspicimus magni caelestia mundi 5.1205. templa super stellisque micantibus aethera fixum, 5.1206. et venit in mentem solis lunaeque viarum, 5.1207. tunc aliis oppressa malis in pectora cura 5.1208. illa quoque expergefactum caput erigere infit, 5.1209. ne quae forte deum nobis inmensa potestas 5.1210. sit, vario motu quae candida sidera verset; 5.1211. temptat enim dubiam mentem rationis egestas, 5.1212. ecquae nam fuerit mundi genitalis origo, 5.1213. et simul ecquae sit finis, quoad moenia mundi 5.1214. et taciti motus hunc possint ferre laborem, 5.1215. an divinitus aeterna donata salute 5.1216. perpetuo possint aevi labentia tractu 5.1217. inmensi validas aevi contemnere viris. 5.1218. praeterea cui non animus formidine divum 5.1219. contrahitur, cui non correpunt membra pavore, 5.1220. fulminis horribili cum plaga torrida tellus 5.1221. contremit et magnum percurrunt murmura caelum? 5.1222. non populi gentesque tremunt, regesque superbi 5.1223. corripiunt divum percussi membra timore, 5.1224. ne quod ob admissum foede dictumve superbe 5.1225. poenarum grave sit solvendi tempus adauctum? 5.1226. summa etiam cum vis violenti per mare venti 5.1227. induperatorem classis super aequora verrit 5.1228. cum validis pariter legionibus atque elephantis, 5.1229. non divom pacem votis adit ac prece quaesit 5.1230. ventorum pavidus paces animasque secundas? 5.1231. ne quiquam, quoniam violento turbine saepe 5.1232. correptus nihilo fertur minus ad vada leti. 5.1233. usque adeo res humanas vis abdita quaedam 5.1234. opterit et pulchros fascis saevasque secures 5.1235. proculcare ac ludibrio sibi habere videtur. 5.1236. denique sub pedibus tellus cum tota vacillat 5.1237. concussaeque cadunt urbes dubiaeque mitur, 5.1238. quid mirum si se temnunt mortalia saecla 5.1239. atque potestatis magnas mirasque relinquunt 5.1240. in rebus viris divum, quae cuncta gubernent?

5.1161. And now what cause Hath spread divinities of gods abroad Through mighty nations, and filled the cities full of the high altars, and led to practices of solemn rites in season- rites which still Flourish in midst of great affairs of state And midst great centres of man's civic life, The rites whence still a poor mortality Is grafted that quaking awe which rears aloft Still the new temples of gods from land to land And drives mankind to visit them in throngs On holy days- 'tis not so hard to give Reason thereof in speech. Because, in sooth, Even in those days would the race of man Be seeing excelling visages of gods With mind awake; and in his sleeps, yet more- Bodies of wondrous growth. And, thus, to these Would men attribute sense, because they seemed To move their limbs and speak pronouncements high, Befitting glorious visage and vast powers. And men would give them an eternal life, Because their visages forevermore Were there before them, and their shapes remained, And chiefly, however, because men would not think Beings augmented with such mighty powers Could well by any force o'ermastered be. And men would think them in their happiness Excelling far, because the fear of death Vexed no one of them at all, and since At same time in men's sleeps men saw them do So many wonders, and yet feel therefrom Themselves no weariness. Besides, men marked How in a fixed order rolled around The systems of the sky, and changed times of annual seasons, nor were able then To know thereof the causes. Therefore 'twas Men would take refuge in consigning all Unto divinities, and in feigning all Was guided by their nod. And in the sky They set the seats and vaults of gods, because Across the sky night and the moon are seen To roll along- moon, day, and night, and night's Old awesome constellations evermore, And the night-wandering fireballs of the sky, And flying flames, clouds, and the sun, the rains, Snow and the winds, the lightnings, and the hail, And the swift rumblings, and the hollow roar of mighty menacings forevermore. 5.1194. O humankind unhappy!- when it ascribed Unto divinities such awesome deeds, And coupled thereto rigours of fierce wrath! What groans did men on that sad day beget Even for themselves, and O what wounds for us, What tears for our children's children! Nor, O man, Is thy true piety in this: with head Under the veil, still to be seen to turn Fronting a stone, and ever to approach Unto all altars; nor so prone on earth Forward to fall, to spread upturned palms Before the shrines of gods, nor yet to dew Altars with profuse blood of four-foot beasts, Nor vows with vows to link. But rather this: To look on all things with a master eye And mind at peace. For when we gaze aloft Upon the skiey vaults of yon great world And ether, fixed high o'er twinkling stars, And into our thought there come the journeyings of sun and moon, O then into our breasts, O'erburdened already with their other ills, Begins forthwith to rear its sudden head One more misgiving: lest o'er us, percase, It be the gods' immeasurable power That rolls, with varied motion, round and round The far white constellations. For the lack of aught of reasons tries the puzzled mind: Whether was ever a birth-time of the world, And whether, likewise, any end shall be How far the ramparts of the world can still Outstand this strain of ever-roused motion, Or whether, divinely with eternal weal Endowed, they can through endless tracts of age Glide on, defying the o'er-mighty powers of the immeasurable ages. Lo, What man is there whose mind with dread of gods Cringes not close, whose limbs with terror-spell Crouch not together, when the parched earth Quakes with the horrible thunderbolt amain, And across the mighty sky the rumblings run? Do not the peoples and the nations shake, And haughty kings do they not hug their limbs, Strook through with fear of the divinities, Lest for aught foully done or madly said The heavy time be now at hand to pay? When, too, fierce force of fury-winds at sea Sweepeth a navy's admiral down the main With his stout legions and his elephants, Doth he not seek the peace of gods with vows, And beg in prayer, a-tremble, lulled winds And friendly gales?- in vain, since, often up-caught In fury-cyclones, is he borne along, For all his mouthings, to the shoals of doom. Ah, so irrevocably some hidden power Betramples forevermore affairs of men, And visibly grindeth with its heel in mire The lictors' glorious rods and axes dire, Having them in derision! Again, when earth From end to end is rocking under foot, And shaken cities ruin down, or threaten Upon the verge, what wonder is it then That mortal generations abase themselves, And unto gods in all affairs of earth Assign as last resort almighty powers And wondrous energies to govern all?

181. Anon., Sibylline Oracles, 3.32, 3.38-3.39, 3.46, 3.49, 3.52, 3.59, 3.62, 3.77, 3.97, 3.156, 3.161, 3.165, 3.224, 3.265-3.294, 3.302-3.304, 3.319, 3.329, 3.341-3.343, 3.393, 3.397, 3.400-3.488, 3.545-3.600, 3.608-3.615, 3.624-3.634, 3.652-3.656, 3.663-3.668, 3.732-3.740, 3.767-3.795, 5.1-5.530 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •nan Found in books: Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 53, 216, 219, 229, 231, 232, 316, 364, 407, 408, 410; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 110, 362

3.32. East, west, and south, and north. The same is he 3.32. And then did they teach miserable men 3.38. And idols, and stone images of men, 3.39. And sit before the doors of godless temples; 3.46. Adulterous, idolous, designing fraud, 3.49. For no one who has riches will impart 3.52. Will many widows not at all keep faith, 3.59. To hold the scepter over every land 3.62. On Latin men; three shall by piteous fate 3.77. Hereafter, and the height of hills shall he 3.97. Then all the elements shall be bereft 3.156. To rear no male posterity, that he 3.161. To be reared by the mother. But When now 3.165. 165 Betook them to their homes. And thereupon 3.224. of wickedness, male will consort with male, 3.265. 265 The tribe and line of fathers and homeland– 3.266. All things with care, O mortal shrewd in mind. 3.267. There is a city . . . on the earth, 3.268. Ur of the Chaldees, whence there is a race 3.269. of men most righteous, to whom both good will 3.270. 270 And noble deeds have ever been a care. 3.271. For they have no concern about the course 3.272. of the sun's revolution, nor the moon's, 3.273. Nor wondrous things beneath the earth, nor depth 3.274. of joy-imparting sea Oceanus, 3.275. 275 Nor signs of sneezing, nor the wings of birds, 3.276. Nor soothsayers, nor wizards, nor enchanters, 3.277. Nor tricks of dull words of ventriloquists, 3.278. Neither do they astrologize with skill 3.285. 285 Come many evils leading them astray 3.286. From good ways and just deeds. But they have care 3.287. For righteousness and virtue, and not greed, 3.288. Which breeds unnumbered ills to mortal men, 3.289. War and unending famine. But with them 3.290. 290 Just measure, both in fields and cities, holds, 3.291. Nor steal they from each other in the night, 3.292. Nor drive off herds of cattle, sheep, and goats, 3.293. Nor neighbor remove landmarks of a neighbor, 3.294. Nor any man of great wealth grieve the one 3.302. In legal setting; for the Heavenly One 3.303. Finished the earth a common good for all. 3.304. Now when the people of twelve tribes depart 3.319. Or, if men's notice he escape, he shall 3.329. To leave the holy land. And thou shalt be 3.341. Unseemly images, and didst not fear 3.342. The immortal Father, God of all mankind, 3.343. Nor will to honor him; but image 3.393. Alas for thee, O land of Gog and Magog 3.397. And thy land of much dew shall drink black blood! 3.400. 400 So shall ye come unto a bitter day. 3.401. And ye shall come pursued by grievous strife, 3.402. Dreadful and grievous; there shall be again 3.403. A dreadful judgment, and ye all shall come 3.404. By force unto destruction, for ye tore 3.405. 405 In pieces the great house of the Immortal, 3.406. And with iron teeth ye chewed it dreadfully. 3.407. Therefore shalt thou then look upon thy land 3.408. Full of the dead, some of them fallen by war 3.409. And by the demon of all violence, 3.410. 410 Famine and plague, and some by barbarous foes. 3.411. And all thy land shall be a wilderness, 3.412. And desolations shall thy cities be. 3.413. And in the west there shall a star shine forth 3.414. Which they will call a comet, sign to men 3.415. 415 of the sword and of famine and of death, 3.416. And murder of great leaders and chief men. 3.417. And yet again there shall be among men 3.418. Greatest signs; for deep-eddying Tanai 3.419. Shall leave Mæotis's lake, and there shall be 3.420. 420 Down the deep stream a fruitful, furrow's track, 3.421. And the vast flow shall hold a neck of land. 3.422. And there are hollow chasms and yawning pits; 3.423. And many cities, men and all, shall fall:– 3.424. In Asia–Iassus, Cebren, Pandonia, 3.425. 425 Colophon, Ephesus, Nicæa, Antioch, 3.426. Syagra, Sinope, Smyrna, Myrina, 3.427. Most happy Gaza, Hierapolis, . 3.428. Astypalaia; and in Europe–Tanagra, 3.429. Clitor, Basilis, Meropeia, Antigone, 3.430. 430 Magnessa, Mykene, Oiantheia. 3.431. Know then that the destructive race of Egypt 3.432. Is near destruction, and the past year then 3.433. Is better for the Alexandrians. 3.434. As much of tribute as Rome did receive 3.435. 435 of Asia, even thrice as many good 3.436. Shall Asia back again from Rome receive, 3.437. And her destructive outrage pay her back. 3.438. As many as from Asia ever served 3.439. A house of the Italians, twenty time 3.440. 440 As many Italians shall in Asia serve 3.441. In poverty, and numerous debts incur. 3.442. O virgin, soft rich child of Latin Rome, 3.443. oft at thy much-remembered marriage feast 3.444. Drunken with wine, now shalt thou be a slave 3.445. 445 And wedded in no honorable way. 3.446. And oft shall mistress shear thy pretty hair, 3.447. And wreaking satisfaction cast thee down 3.448. From heaven to earth, and from the earth again 3.449. Raise thee to heaven, for mortals of low rank 3.450. 450 And of unrighteous life are held fast bound. 3.451. And of avenging Smyrna overthrown 3.452. There shall be no thought, but by evil plan 3.453. And wickedness of them that have command 3.454. Shall Samos be sand, Delos shall be dull, 3.455. 455 And Rome a room; but the decrees of God 3.456. Shall all of them be perfectly fulfilled. 3.457. And a calm peace to Asian land shall go. 3.458. And Europe shall be happy then, well fed, 3.459. Pure air, full of years, strong, and undisturbed 3.460. 460 By wintry storms and hail, bearing, all things, 3.461. Even birds and creeping things and beasts of earth. 3.462. O happy upon earth shall that man be 3.463. Or woman; what a home unspeakable 3.464. of happy ones! For from the starry heaven 3.465. 465 Shall all good order come upon mankind, 3.466. And justice, and the prudent unity 3.467. Which of all things is excellent for men, 3.468. And kindness, confidence, and love of guests; 3.469. But far from them shall lawlessness depart, 3.470. 470 Blame, envy, wrath, and folly; poverty 3.471. Shall flee away from men, and force shall flee, 3.472. And murder, baneful strifes and bitter feuds, 3.473. And theft, and every evil in those days. 3.474. But Macedonia shall to Asia bear 3.475. 475 A grievous suffering, and the greatest sore 3.476. To Europe shall spring up from Cronian stock, 3.477. A family of bastards and of slaves. 3.478. And she shall tame fenced city Babylon, 3.479. And of each land the sun looks down upon 3.480. 480 Call herself mistress, and then come to naught 3.481. By ruinous misfortunes, having fame 3.482. In later generations distant far. 3.483. And sometime into Asia's prosperous land 3.484. Shall come a man unheard of, shoulder-clad 3.485. 485 With purple robe, fierce, unjust, fiery; 3.485. 485 Do not delay and loiter, but do thou, 3.486. And this man he who wields the thunderbolt 3.486. Tossed to and fro, turn and propitiate God. 3.487. Roused forwards; and all Asia shall sustain 3.487. offer to God Your hecatombs of bull 3.488. An evil yoke, and her soil wet with rain 3.488. And firstling lambs and goats, as times revolve. 3.545. 545 Shall an Ætolian youth sometime despoil. 3.546. Cyzicus, also thy vast wealth the sea 3.547. Shall break off. And, Byzantium of Ares, 3.548. Thou some time shalt by Asia be laid waste, 3.549. And also groans and blood immeasurable 3.550. 550 Shalt thou receive. And Cragus, lofty mount 3.551. of Lycia, from thy peaks by yawning chasm 3.552. of opened rock shall babbling water flow, 3.553. Until even Patara's oracles shall cease. 3.554. O Cyzicus, that dwellest by Proponti 3.555. 555 The wine-producing, round thee Rhyndacu 3.556. Shall crash the crested billow. And thou, Rhodes, 3.557. Daughter of day, shalt long be unenslaved, 3.558. And great shall be thy happiness hereafter, 3.559. And on the sea thy power shall be supreme. 3.560. 560 But afterwards a spoil shalt thou become 3.561. For greedy men, and put upon thy neck 3.562. By beauty and by wealth a fearful yoke. 3.563. A Lydian earthquake shall again despoil 3.564. The power of Persia, and most horribly 3.565. 565 Shall the people of Europe and Asia suffer pain. 3.566. And Sidon's hurtful king with battle-din 3.567. Dreadful shall work a mournful overthrow 3.568. To the seafaring Samians. On the soil 3.569. Shall slain men's dark blood babble to the sea; 3.570. 570 And wives together with the noble bride 3.571. Shall their outrageous insolence lament, 3.572. Some for their bridegrooms, some for fallen sons. 3.573. O sign of Cyprus, may an earthquake waste 3.574. Thy phalanxes away, and many soul 3.575. 575 With one accord shall Hades bold in charge. 3.576. And Trallis near by Ephesus, and wall 3.577. Well made, and very precious wealth of men 3.578. Shall be dissolved by earthquake; and the land 3.579. Shall burst out with hot water; and the earth 3.580. 580 Shall swallow down those who are by the fire 3.581. And stench of brimstone heavily oppressed. 3.582. And Samos shall in time build royal houses. 3.583. But to thee, Italy, no foreign war 3.584. Shall come, but lamentable tribal blood 3.585. 585 Not easily exhausted, much renowned, 3.586. Shall make thee, impudent one, desolate. 3.587. And thou thyself beside hot ashes stretched, 3.588. As thou in thine own heart didst not foresee, 3.589. Shalt slay thyself. And thou shalt not of men 3.590. 590 Be mother, but a nurse of beasts of prey. 3.591. But when from Italy shall come a man, 3.592. A spoiler, then, Laodicea, thou, 3.593. Beautiful city of the Carian 3.594. By Lycus's wondrous water, falling prone, 3.595. 595 Shalt weep in silence for thy boastful sire. 3.596. Thracian Crobyzi shall rise up on Hæmus. 3.597. Chatter of teeth to the Campanians come 3.598. Because of wasting famine; Corsica 3.599. Weeps her old father, and Sardinia 3.600. 600 Shall by great storms of winter and the stroke 3.608. O happy land of Mysians, suddenly 3.609. A royal race shall be formed. Truly now 3.610. 610 Not for a long time shall Chalcedon be. 3.610. 610 Woe, woe to thee, O Thrace! So shalt thou come 3.611. And there shall be a very bitter grief 3.611. Beneath a servile yoke, when the Galatian 3.612. To the Galatians. And to Tenedo 3.612. United with the sons of Dardanu 3.613. Shall there a last but greatest evil come. 3.613. Rush on to ravage Hellas, thine shall be 3.614. And Sicyon, with strong yells, and Corinth, thou 3.614. The evil; and unto a foreign land 3.615. 615 Shalt boast o'er all, but flute shall sound like strain. 3.624. Nor of life shall there any longer be 3.625. 625 Number and tribe, because of unjust speech 3.626. And lawless life impure which they lived, 3.627. Opening a mouth impure, and fearful word 3.628. Deceitful and unrighteous forth, 3.629. And stood against the God, the King, 3.630. 630 And opened loathsome month deceitfully 3.631. Therefore may he subdue them terribly 3.632. By strokes o'er all the earth, and bitter fate 3.633. Shall God send on them burning from the ground. 3.634. Cities and of the cities the foundations. 3.652. And Lydians, Carians, Cappadocians, 3.653. And Ethiopian and Arabian men 3.654. of a strange tongue shall fall. How now may I 3.655. 655 of each speak fitly? For on all the nation 3.656. Which dwell on earth the Highest shall send dire plague. 3.663. Lawlessly; and unto a foreign land 3.664. Shall they by force lead many slaves away, 3.665. 665 And children, and deep-girded women soft 3.666. From bridal chambers creeping on before 3.667. With delicate feet; and they shall be bound fast 3.668. With fetters by their foes of foreign tongue, 3.732. On the great altar. And in righteousness, 3.733. Having obtained the law of the Most High, 3.734. Blest shall they dwell in cities and rich fields. 3.735. 735 And prophets shall be set on high for them 3.736. By the Immortal, bringing great delight 3.737. Unto all mortals. For to them alone 3.738. The mighty God his gracious counsel gave 3.739. And faith and noblest thought within their hearts; 3.740. 740 They have not by vain things been led astray, 3.767. Which countless Macedonian men shall rule; 3.768. And there shall come from Asia a great king, 3.769. fiery eagle, who with foot and horse 3.770. 770 Shall cover all the land, cut up all things, 3.771. And fill all things with evils; he will cast 3.772. The Egyptian kingdom down; and taking off 3.773. All its possessions carry them away 3.774. Over the spacious surface of the sea. 3.775. 775 And then shall they before, the mighty God, 3.776. The King immortal, bend the fair white knee 3.777. On the much-nourishing earth; and all the work 3.778. Made with hands shall fall by a flame of fire. 3.779. And then will God bestow great joy on men; 3.780. 780 For land and trees and countless flocks of sheep 3.781. Their genuine fruit to men shall offer–wine, 3.782. And the sweet honey, and white milk, and wheat, 3.783. Which is for mortals of all things the best. 3.784. But thou, O mortal full of various wiles, 3.795. 795 The cause of the wrath of the mighty God, 5.1. BUT come, now, hear of me the mournful time 5.2. of sons of Latium. And first of all, 5.3. After the kings of Egypt were destroyed 5.4. And the like earth had downwards borne them all, 5.5. 5 And after Pella's townsman, under whom 5.6. The whole East and the rich West were cast down, 5.7. whom Babylon dishonored, and stretched out 5.8. For Philip a dead body (not of Zeus, 5.9. of Ammon not true things were prophesied), 5.10. 10 And after that one of the race and blood 5.11. of king Assaracus, who came from Troy, 5.12. Even he who cleft the violence of fire, 5.13. And after many lords, and after men 5.14. To Ares dear, and after the young babes, 5.15. 15 The children of the beast that feeds on sheep, 5.16. The very first lord shall be, who shall sum 5.17. Twice ten with the first letter of his name; 5.18. In wars exceeding powerful shall he be; 5.19. And he shall have the initial sign of ten; 5.20. 20 And in like manner after him to reign 5.21. Is one who has the alphabet's first letter; 5.22. Before him Thrace and Sicily shall crouch, 5.23. Then Memphis, Memphis cast headlong to earth 5.24. By reason of the cowardice of ruler 5.25. 25 And of a woman unenslaved who fall 5.26. Upon the wave. And laws will he ordain 5.27. For peoples and put all things under him; 5.28. But after a long time shall he transmit 5.29. His power unto another, who shall have 5.30. 30 Three hundred for his first initial sign, 5.31. And of a river the beloved name, 5.32. And the Persians he shall rule and Babylon; 5.33. And then shall he smite Medians with his spear. 5.34. Then shall one rule who has the initial sign 5.35. 35 of the number three. And then shall be a lord 5.36. Who shall for first initial have twice ten; 5.37. And he shall come to Ocean's utmost water 5.38. And by Ausonia cleave the refluent tide. 5.39. And one whose mark is fifty shall be lord, 5.40. 40 A dreadful serpent breathing grievous war, 5.41. Who sometime stretching forth his hands shall make 5.42. An end of his own race and stir all things, 5.43. Acting the athlete, driving chariots, 5.44. Putting to death and daring countless things; 5.45. 45 And he shall cleave the mountain of two sea 5.46. And sprinkle it with gore; but out of sight 5.47. Shall also vanish the destructive man; 5.48. Then, making himself equal unto God, 5.49. Shall he return; but God will prove him naught. 5.50. 50 And after him shall three kings be destroyed 5.51. By one another. Then a great destroyer 5.52. of pious men shall come, whom seven times ten 5.53. Shall point out clearly. But from him a son, 5.54. Whom the first letter of three hundred proves, 5.55. 55 Shall take the power. And after him shall be 5.56. A ruler, of the initial sign of four, 5.57. A life-destroyer. Then a reverend man 5.58. of the number fifty. Next, succeeding him 5.59. Who has the first mark of the initial sign 5.60. 60 Three hundred, shall a Celtic mountaineer, 5.61. Into the strife of battle pressing on, 5.62. Escape not fate unseemly, but shall be 5.63. Worn weary unto death; him foreign dust, 5.64. But dust that of Nemea's flower has name, 5.65. 65 Shall hide a corpse. And after him shall rule 5.66. Another man, with silver helmet decked; 5.67. And unto him shall be the name of a sea; 5.68. And he shall be a man the best of all 5.69. And in all things discreet. And upon thee, 5.70. 70 Thou best of all, above all, dark-haired one, 5.71. And upon thy shoots shall be all these days. 5.72. After him three shall rule; but the third one 5.73. Shall at a late time hold the royal power. 5.74. Worn out am I, thrice-miserable one, 5.75. 75 Sister of Isis, to lay up in heart 5.76. An evil message, and an inspired song 5.77. of oracles. First Mænades shall dart 5.78. Around thy much-lamented temple's steps, 5.79. And thou shalt be in evil hands that day 5.80. 80 When the Nile some time shall fill the whole land 5.81. of Egypt even to sixteen cubits deep; 5.82. It shall wash all the land, and water it 5.83. For mortals; and the pleasure of the land 5.84. Shall be still and the glory of her face. 5.85. 85 Memphis, thou most shalt over Egypt wail; 5.86. For of old ruling mightily the land 5.87. Thou shalt become poor, so that out of heaven 5.88. The Thunderer shall himself with great voice cry: 5.89. “O mighty Memphis, who didst boast of old 5.90. 90 O'er craven mortals greatly, thou shalt wail 5.91. Full of pain and all-hapless, so that thou 5.92. Thyself shalt the eternal God perceive 5.93. Immortal in the clouds. Where among men 5.94. Is now thy mighty pride? Because thou didst 5.95. 95 Against my God-anointed children rave, 5.96. And didst urge evil forward on good men, 5.97. Thou shalt for such things suffer penalty 5.98. In some like manner. No more openly 5.99. For thee shall there be right among the blessed; 5.100. 100 Fallen from the stars, thou shalt not rise to heaven.” 5.101. Now these things unto Egypt God bade me 5.102. Speak out for the last time, when men shall be 5.103. Utterly evil. But they labor hard, 5.104. Evil men evil things awaiting, wrath 5.105. 105 of the immortal Thunderer in heaven, 5.106. Worshiping stones and beasts instead of God, 5.107. And also fearing many things beside 5.108. Which have no speech, nor mind, nor power to hear; 5.109. Which things it is not right for me to mention, 5.110. 110 Each one an idol, formed by mortal hands; 5.111. of their own labors and presumptuous thought 5.112. Did men receive gods made of wood and stone 5.113. And brass, and gold and silver, foolish too, 5.114. Without life and dumb, molten in the fire 5.115. 115 They made them, vainly trusting such things. . . . 5.116. Thmois and Xois are in sore distress, 5.117. And smitten is the hall of Heracle 5.118. And Zeus and Hermes (king). And as for thee, 5.119. O Alexandria, famed nourisher 5.120. 120 (of cities) war shall not leave, nor (plague) . . . 5.121. For thy pride thou shalt pay as many thing 5.122. As thou before didst. Silent shalt thou be 5.123. A long age, and the day of thy return . . . 5.124. . . . . . . . 5.125. No more for thee shall flow luxurious drink . . . 5.125. 12 5 For there shall come a Persian on thy dale, 5.126. . . . . . . . 5.126. And like hail shall he all the land destroy, 5.127. And artful men, with blood and corpses. . . . 5.128. By sacred altars one of barbarous mind, 5.129. Strong, full of blood and raging senselessly, 5.130. 130 With countless numbers rushing to destruction. 5.131. And then shalt thou, in cities very rich, 5.132. Be very weary. Falling on the earth 5.133. All Asia shall wail on account of gift 5.134. Crowning her head with which she was by thee 5.135. 135 Delighted. But, as he himself obtained 5.136. The Persian land by lot, he shall make war 5.137. And killing every man destroy all life, 5.138. So that there shall remain for wretched mortal 5.139. A third part. But with nimble leap shall he 5.140. 140 Himself speed from the West, and all the land 5.141. Besiege and waste. But when he shall posse 5.142. The height of power and odious reverence, 5.143. He shall come, wishing to destroy the city 5.144. Even of the blessed. And a certain king 5.145. 145 Sent forth from God against him shall destroy 5.146. All mighty kings and bravest men. And thu 5.147. Shall judgement by the Immortal come to men. 5.148. Alas, alas for thee, unhappy heart! 5.149. Why dost thou move me to declare these things, 5.150. 150 The painful rule of Egypt over many? 5.151. Go to the East, to races of the Persian 5.152. Who lack in understanding, and show them 5.153. That which is now and that which is to be. 5.154. The river of Euphrates shall bring on 5.155. 155 A deluge, and it shall destroy the Persians, 5.156. Iberians and Babylonian 5.157. And the Massagetæ that relish war 5.158. And trust in bows. All Asia fire-ablaze 5.159. Shall to the isles beam brightly. Pergamos, 5.160. 160 Revered of old, shall perish from its base, 5.161. And Pitane among men shall appear 5.162. All-desolate. All Lesbos shall sink deep 5.163. Into the deep, and thus shall be destroyed. 5.164. Smyrna, whirled down her cliffs, shall wail aloud, 5.165. 165 She that was once revered and given a name 5.166. Shall perish utterly. Bithynian 5.167. Shall over their own country, then reduced 5.168. To ashes, wail, and o'er great Syria, 5.169. And o'er Phœnicia that bas many tribes. 5.170. 170 Alas, alas for thee, O Lycia; 5.171. How many evils does the sea contrive 5.172. Against thee, mounting up of its own will 5.173. Upon the painful land! And it shall dash 5.174. With evil earthquake and with bitter stream 5.175. 175 On the rough Lycian land that once breathed perfume. 5.176. And there shall be for Phrygia fearful wrath 5.177. Because of sorrow for which Rhea came, 5.178. Mother of Zeus, and there continued long. 5.179. The sea shall overthrow the Centaur race 5.185. 185 (Pretending once to bear the forms, of beasts). 5.186. Hellas thrice wretched shall the poets weep, 5.187. When one from Italy shall smite the neck 5.188. of the isthmus, mighty king of mighty Rome, 5.189. A man made equal to God, whom, they say, 5.190. 190 And barbarous nation, and beneath the earth 5.190. 190 Zeus himself and the august Hera bore 5.191. Shall tear away the Lapithæan land. 5.191. He, courting by his voice all-musical 5.192. The river of deep eddies and deep flow, 5.192. Applause for his sweet Songs, shall put to death 5.193. Peneus, shall destroy Thessalian land, 5.193. With his own wretched mother many men. 5.194. Snatching men from the earth. Eridanu 5.194. From Babylon shall flee the fearful lord 5.195. 195 And shameless whom all mortals and best men 5.196. Abhor; for he slew many and laid hand 5.197. Upon the womb; against his wives he sinned 5.198. And of men stained with blood had he been formed. 5.199. And he shall come to monarchs of the Mede 5.200. 200 And Persians, first whom he loved and to whom 5.201. He brought renown, while with those wicked men 5.202. He lurked against a nation not desired 5.203. And on the temple made by God he seized 5.204. And citizens and people going in, 5.205. 205 of whom I justly sang the praise, he burned; 5.206. For when this man appeared the whole creation 5.207. Was shaken and kings perished–and yet power 5.208. Remained among them, and they quite destroyed 5.209. The mighty city and the righteous people. 5.210. 210 But when the fourth year a great star shall shine, 5.211. Which alone shall the whole earth overpower 5.212. Because of honor, which was first assigned 5.213. To lord Poseidon; then a great star shall come 5.214. From heaven into the dreadful sea and burn 5.215. 215 The vasty deep, and Babylon itself, 5.216. And the land of Italy, because, of which 5.217. There perished many holy faithful men 5.218. Among the Hebrews and a people true. 5.219. Thou shalt be among evil mortals made 5.220. 220 To suffer evils, but thou shalt remain 5.221. All-desolate whole ages by thyself 5.222. Hating thy soil; for thou didst have desire 5.223. For sorcery, adulteries were with thee 5.224. And lawless carnal intercourse with boys, 5.225. 225 Thou evil city, womanish, unjust, 5.226. Ill-fated above all. Alas, alas! 5.227. Thou city of the Latin land, unclean 5.228. In all things, Mænad having joy in snakes, 5.229. Over thy banks a widow shalt thou sit 5.230. 230 And the river Tiber shall lament for thee, 5.231. His consort thee, who hast a blood-stained heart 5.232. And impious soul. Didst thou not understand 5.233. What God can do, and what he doth devise? 5.234. But thou saidst, “I'm alone, and me no one 5.235. 235 Shall sack.” But now shall God, who ever is, 5.236. Thee and all thine destroy, and in that land 5.237. No longer shall thy ensign yet remain, 5.238. As of old, when the mighty God received 5.239. Thy honors. Stay, O lawless one, alone, 5.240. 240 And mixed with burning fire inhabit thou 5.241. In Hades the Tartarean lawless land. 5.242. And now again, O Egypt, I bewail 5.243. Thy blind delusion; Memphis, first in toils, 5.244. Thou shalt be filled up with the dead; in thee 5.245. 245 The pyramids shall speak a ruthless sound. 5.246. O Python, who wast justly called of old 5.247. The double city, be for ages silent, 5.248. So that thou mayest cease from wickedness. 5.249. Reckless in evils, treasury of toils, 5.250. 250 Much-wailing Mænad, suffering, dire ills, 5.251. Much-weeping, thou a widow shalt remain 5.252. Through all time. Thou didst full of years become 5.253. While thou alone wast ruling o'er the world; 5.254. But when the white dress Barea round herself 5.255. 255 Shall put on over that which is defiled, 5.256. Would that I neither were nor had been born 5.257. O Thebes, where is thy great strength? A fierce man 5.258. Shall slay the people; but thou, wretched one, 5.259. Grasping thy dusky dress shalt wail alone, 5.260. 260 And thou shalt make atonement for all thing 5.261. Which thou aforetime with a shameless soul 5.262. Didst perpetrate. They also shall behold 5.263. A mourning on account of lawless deeds. 5.264. And a mighty man of the Ethiopian 5.265. 265 Shall overthrow Syene; by their might 5.266. Shall swarthy Indians occupy Teucheira. 5.267. Pentapolis, a man of mighty, strength 5.268. Shall burn thee whole. All-tearful Libya, 5.269. Who shall explain thy follies? And Cyrene, 5.270. 270 of mortals who shall pitiably weep 5.271. For thee? Thou shalt not even to the time 5.272. of thy destruction cease thy hateful wail. 5.273. Among the Britons and among the Gauls, 5.274. Rich in gold, Ocean shall be roaring loud 5.275. 275 Filled with much blood; for evil thing 5.276. Did they unto God's children, when a king 5.277. of the Sidonians, a Phœnician, led 5.278. A mighty Gallic host from Syria; 5.279. And he shall slaughter thee, thyself, Ravenna, 5.280. 280 And unto slaughter shall he lead the way. 5.281. O Indians and great-hearted Ethiops, 5.282. Together fear; for when with these the course 5.283. of Capricorn and Taurus in the Twin 5.284. Shall wind about the middle of the heaven, 5.285. 285 Virgo then rising, and about his front 5.286. Fastening a belt the sun shall lead all heaven, 5.287. There shall be moving downwards to the earth 5.289. And a new nature in the warlike stars, 5.294. The Fates three sisters, spinning shall aloft 5.295. 295 Lead him who flees by guile against the voice 5.296. of the isthmus, until all shall look at him 5.298. He also shall destroy and smite thy land, 5.299. As it hath been appointed. For to him 5.300. 300 God gave strength to accomplish that which could 5.301. No earlier of all the kings together. 5.302. And first with sickle cleaving off the root 5.303. From three heads he shall give food in exce 5.304. To others, so that kings unclean shall eat 5.305. 305 The flesh of parents. For unto all men 5.324. There was once among men the sun's bright light 5.325. 325 The prophets' common ray being spread abroad; 5.326. Speech dripping honey, fair drink for all men, 5.327. Appeared and grew, and day arose on all. 5.328. Because of this, thou narrow-minded one 5.329. Leader of greatest evils, both a sword 5.330. 330 And grief shall come in that day. For mankind 5.331. Both a beginning and great end of toil,– 5.332. of suffering creation and of part 5.344. Shall they be cut off; but they shall set up 5.345. 345 Their trophies for an age of evil men. 5.349. Who at one time did make the sun stand still 5.350. 350 When he spoke with fair word and holy lips, 5.351. No longer vex thy soul within thy breast 5.352. By reason of the sword, rich child of God, 5.353. Flower longed for by him only, goodly light 5.354. And noble branch, a scion much beloved, 5.355. 355 Pleasant Judea, city beautiful, 5.356. Inspired by hymns. No more shall unclean foot 5.357. of Greeks keep revel round about thy land, 5.358. Who held within their breast a lawless mind; 5.359. But thee shall glorious children honor much 5.360. 360 [And be expert in songs and holy tongues], 5.361. With sacrifices of all kinds and prayer 5.362. Honored of God. All who endure the toil 5.363. of small affliction and the just shall have 5.364. More that is altogether beautiful; 5.365. 365 But the wicked, who to heaven sent lawless speech, 5.366. Shall cease their speaking one against another, 5.367. And hide themselves until the world be changed. 5.368. And there shall be a rain of gleaming fire 5.369. From the clouds; and no more shall mortals reap 5.370. 370 The fair corn from the earth; all things unsown 5.381. One Father, who alone is glorious, 5.386. And Carians and Lydians rich in gold. 5.387. Alas, alas for thee, O Sardis; and ala 5.388. For Trallis much beloved; alas, alas, 5.389. Laodicea, city beautiful; 5.390. 390 Thus shalt thou be by earthquakes overthrown 5.391. And ruined, and be also changed to dust. 5.392. And to Asia gloomy. . . . 5.393. Artremis' temple fixed at Ephesus . . . 5.394. By chasms, and earthquakes come headlong down 5.395. 395 Sometime into the dreadful sea, is storm 5.396. Overwhelm ships. And up-turned Ephesu 5.397. Shall wail aloud, lament beside her banks, 5.398. And for her temple search which is no more. 5.399. And then incensed shall God the imperishable, 5.400. 400 Who dwells on high, hurl thunderbolts from heaven 5.401. Down on the head of him that is impure. 5.402. And in the place of winter there shall be 5.403. In that day summer. And to mortal men 5.404. Shall then be great woe; for the Thunderer 5.405. 405 Shall utterly destroy all shameless men 5.406. And with his thunders and with lightning-flame 5.407. And blazing thunderbolts men of ill-will, 5.408. And thus shall he destroy the impious ones, 5.409. So that there shall remain upon the earth 5.410. 410 Dead bodies more in number than the sand. 5.411. For Smyrna also, weeping her Lycurgus, 5.412. Shall come unto the gates of Ephesu 5.413. And she herself shall perish even more. 5.414. And foolish Cyme with her inspired stream 5.415. 415 Cast down by hands of godless men unjust 5.416. And lawless, shall to heaven not so much 5.417. As a word utter; but she shall remain 5.418. Dead in Cymæan streams. And then shall they 5.419. Together weep, awaiting evil things. 5.420. 420 Cyme's rough populace and shameless tribe, 5.421. Having a sign, shall know for what they toiled. 5.422. And then, when they shall have bewailed their land 5.423. Reduced to ashes, by Eridanu 5.424. Shall Lesbos be forever overthrown. 5.425. 425 Alas, Corcyra, city beautiful, 5.426. Alas for thee, cease from thy revelry. 5.427. Thou also, Hierapolis, sole land 5.428. With riches mixed, what thou hast longed to have 5.429. Thou shalt have, even a land of many tears, 5.430. 430 Since thou wast angry towards a land beside 5.431. Thermodon's streams. Rock-clinging Tripolis, 5.432. Beside the waters of Mæander, thee 5.433. Shall by the nightly surges under shore 5.434. God's wrath and foresight utterly destroy. 5.435. 435 Take me not, willing, to the neighboring land 5.436. of Phœbus; sometime shall a thunderbolt 5.437. Dainty Miletus from above destroy, 5.438. Because she seized on Phœbus' crafty song 5.439. And the wise care and prudent plan of men. 5.440. 440 Father of all, be gracious to the land 5.441. of Judah, well fed, fruit-abounding, great, 5.442. In order that thy judgments we may see. 5.443. For thou, O God, in kindness didst regard 5.444. This land first that it might appear to be 5.445. 445 Thy gracious gift unto all mortal men 5.446. And to hold fast what God put in their charge. 5.447. The works thrice wretched of the Thracian 5.448. I yearn to see, and wall between two sea 5.483. It doth behoove them faithfully to love 5.484. The Father, the wise God who ever is. 5.485. 485 In the last time, at the turning of the moon, 5.486. There shall be raging through the world a war 5.487. And carried on with cunning, and in guile. 5.488. And from the limits of the earth shall come 5.492. And see all things more wisely than all men; 5.493. And that for whose sake he himself was slain 5.494. Shall he seize forthwith. And he shall destroy 5.495. 495 Many men and great tyrants and shall burn 5.496. All of them, as none other ever did, 5.497. And he shall raise up them that are afraid 5.498. For emulation's sake. And from the West 5.499. Much war shall come to men, and blood shall flow 5.500. 500 Down hill till it becomes deep-eddying streams. 5.501. And in the plains of Macedonia 5.502. Shall wrath distil and give help from the West, 5.503. But to the king destruction. And a wind 5.504. of winter then shall blow upon the earth, 5.505. 505 And the plain be filled with evil war again. 5.506. For fire shall rain down from the heavenly plain 5.507. On mortals, and therewith blood, water, flash 5.508. of lightning, murky darkness, night in heaven, 5.509. And waste in war and o'er the slaughter mist, 5.510. 510 And these together shall destroy all king 5.511. And noblest men. Thus shall be made to cease 5.512. Then the destruction pitiable of war. 5.513. And no more shall one fight with swords or iron 5.514. Or even darts, which things shall not again 5.515. 515 Be lawful. But wise people shall have peace, 5.516. Who were left, having made proof of wickedness, 5.517. That they might at the last be filled with joy. 5.518. Ye matricides, leave off your impudence 5.519. And evil-working boldness, who of old 5.520. 520 provided lawlessly lewd couch with boys, 5.521. And placed as harlots maidens pure before 5.522. In brothels by assault and punishment 5.523. And by much-laboring indecency. 5.524. For in thee mother with her child did hold 5.525. 525 Unlawful intercourse, and daughter wa 5.526. With her own father wedded as a bride; 5.527. And in thee kings have their ill-fated mouth 5.528. Polluted, and in thee have wicked men 5.529. Found couch with cattle. Be in silence hushed, 5.530. 530 Thou wicked city all-bewailed, possessed

182. Tibullus, Elegies, 1.2.83-1.2.86 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •castor and pollux, temple of •temple of, castor and pollux Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 227

183. Livy, Per., 51 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •rome, temple of felicitas Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 79

184. Livy, History, a b c d\n0 28.27.3 28.27.3 28 27\n1 42.6.12 42.6.12 42 6\n2 44.14.2 44.14.2 44 14\n3 3.48.5 3.48.5 3 48\n4 4.20.7 4.20.7 4 20\n.. ... ... .. ..\n136 "5.46.2" "5.46.2" "5 46\n137 5.53 5.53 5 53\n138 5.52 5.52 5 52\n139 5.51 5.51 5 51\n140 "2.42.5" "2.42.5" "2 42\n\n[141 rows x 4 columns] (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 91

185. Ovid, Epistulae Ex Ponto, 2.1, 2.1.57-2.1.58, 2.2.83-2.2.84, 2.4.19-2.4.20, 2.8.61-2.8.62, 3.1.132, 3.4, 4.9.31-4.9.32 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple, as metaliterary devices •castor and pollux, temple of •temple of, castor and pollux •temples, as display expenditure Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 29, 35, 36, 226, 227, 255; Pandey, The Poetics of Power in Augustan Rome (2018) 225

2.1. Huc quoque Caesarei pervenit fama triumphi, 2.1. Ille domus vestrae primis venerator ab annis, 2.1. Maxime, qui claris nomen virtutibus aequas, 2.1. Accipe conloquium gelido Nasonis ab Histro, 2.1. Condita disparibus numeris ego Naso Salano 2.1. Carmine Graecinum, qui praesens voce solebat, 2.1. Esse salutatum vult te mea littera primum 2.1. Redditus est nobis Caesar cum Caesare nuper, 2.1. Regia progenies, cui nobilitatis origo 2.1. Ecquid ab impressae cognoscis imagine cerae 2.1. Hoc tibi, Rufe, brevi properatum tempore mittit 3.4. in minus hostili iussus abesse loco? 3.4. atque sit in ut sit vel sit ut nobis pars bona salva facis. 3.4. seu veri species seu fuit ille sopor. 3.4. in vestras venit si tamen ille manus. 3.4. laesus ab ingenio Naso poeta suo. 3.4. forsitan officio parta querella foret. 3.4. quidque petam cunctos edidicisse reor. 3.4. sed te, cum donas, ista iuvare solent. 3.4. et quam sim denso cinctus ab hoste loqui.

186. Philo of Alexandria, On The Decalogue, 45 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •onias, temple of ~ Found in books: Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 114

45. And the people stood by, having kept themselves clean from all connection with women, and having abstained from all pleasures, except those which arise from a participation in necessary food, having been purifying themselves with baths and ablutions for three days, and having washed their garments and being all clothed in the purest white robes, and standing on tiptoe and pricking up their ears, in compliance with the exhortations of Moses, who had forewarned them to prepare for the solemn assembly; for he knew that such would take place, when he, having been summoned up alone, gave forth the prophetic commands of God.

187. Horace, Odes, 3.30 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •temple, as metaliterary devices Found in books: Pandey, The Poetics of Power in Augustan Rome (2018) 3

3.30. AERE PERENNIUS I’ve raised a monument, more durable than bronze, one higher than the Pyramids’ royal towers, that no devouring rain, or fierce northerly gale, has power to destroy: nor the immeasurable succession of years, and the swift passage of time. I’ll not utterly die, but a rich part of me, will escape Persephone: and fresh with the praise of posterity, I’ll rise, beyond. While the High Priest, and the silent Virgin, climb the Capitol, I’ll be famous, I, born of humble origin, (from where wild Aufidus roars, and where Daunus once, lacking in streams, ruled over a rural people) as the first to re-create Aeolian song in Italian verse. Melpomene, take pride, in what has been earned by your merit, and, Muse, willingly, crown my hair, with the Delphic laurel.

188. Philo of Alexandria, On The Embassy To Gaius, 133, 137, 155-156, 161, 178, 191, 216, 240, 281, 291, 311-316, 157 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 91, 94

157. But he never removed them from Rome, nor did he ever deprive them of their rights as Roman citizens, because he had a regard for Judaea, nor did he never meditate any new steps of innovation or rigour with respect to their synagogues, nor did he forbid their assembling for the interpretation of the law, nor did he make any opposition to their offerings of first fruits; but he behaved with such piety towards our countrymen, and with respect to all our customs, that he, I may almost say, with all his house, adorned our temple with many costly and magnificent offerings, commanding that continued sacrifices of whole burnt offerings should be offered up for ever and ever every day from his own revenues, as a first fruit of his own to the most high God, which sacrifices are performed to this very day, and will be performed for ever, as a proof and specimen of a truly imperial disposition.

189. Catullus, Poems, 17.6, 39.1-39.7 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •temples, as display expenditure •castor and pollux, temple of •temple of, castor and pollux Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 88, 197

39.4. He grins. When pious son at funeral pile 39.5. Mourns, or lone mother sobs for sole lost son,

190. Philo of Alexandria, Questions On Exodus, 2.51-2.124 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple, as cosmos, in philo Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119

191. Philo of Alexandria, Questions On Genesis, 3.3 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple, as cosmos, in philo Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 118

192. Philo of Alexandria, Who Is The Heir, 112-113, 130, 141-142, 186, 196-197 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 118

197. And as I imagine these four ingredients of which the entire perfume is composed are emblems of the four elements of which the whole world is made; he likens the stacte to water, the onycha to land, the galbanum to the air, and the pure transparent frankincense to fire; for stacte, which derives its name from the drops (stagones) in which it falls is liquid, and onycha is dry and earth-like, the sweet smelling galbanum is added by way of giving a representation of the air, for there is fragrance in the air; and the transparency which there is in frankincense serves for a representation of fire.

193. Philo of Alexandria, On The Contemplative Life, 21, 23-90, 22 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 326

22. and from all quarters those who are the best of these therapeutae proceed on their pilgrimage to some most suitable place as if it were their country, which is beyond the Mareotic lake, lying in a somewhat level plain a little raised above the rest, being suitable for their purpose by reason of its safety and also of the fine temperature of the air.

194. Philo of Alexandria, On The Special Laws, 1.66-1.67, 1.69, 1.74-1.78, 1.80-1.97, 1.102, 1.114-1.119, 1.145-1.151, 1.153-1.155, 1.159, 1.162-1.167, 1.172, 1.202-1.204, 1.206-1.207, 1.209, 1.256-1.272, 1.281, 1.285, 1.324-1.325, 2.145, 2.163-2.167, 2.188-2.192, 3.89, 3.207 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple, as cosmos, in philo •onias temple •onias temple, attitudes toward •onias temple, importance •temple, in diaspora •crassus (m. licinius crassus), temple robbed by •anthedon (agrippias), letters of, to ephesus and cyrene, and temple tax •flaccus, gaius norbanus (proconsul of asia), and temple tax •mikdash adam (temple of man) •cosmos, as temple •immersion, in m. pesahim, yerushalmi and bavli, as statutory immersion required of all about to enter the temple •fast days, synagogue, and temple Found in books: Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 320; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 117, 118, 119, 120, 121, 122; Levine, The Ancient Synagogue, The First Thousand Years (2005) 548; McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 88; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 209, 210, 430; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 91, 94, 98

1.66. We ought to look upon the universal world as the highest and truest temple of God, having for its most holy place that most sacred part of the essence of all existing things, namely, the heaven; and for ornaments, the stars; and for priests, the subordinate ministers of his power, namely, the angels, incorporeal souls, not beings compounded of irrational and rational natures, such as our bodies are, but such as have the irrational parts wholly cut out, being absolutely and wholly intellectual, pure reasonings, resembling the unit. 1.67. But the other temple is made with hands; for it was desirable not to cut short the impulses of men who were eager to bring in contributions for the objects of piety, and desirous either to show their gratitude by sacrifices for such good fortune as had befallen them, or else to implore pardon and forgiveness for whatever errors they might have committed. He moreover foresaw that there could not be any great number of temples built either in many different places, or in the same place, thinking it fitting that as God is one, his temple also should be one. 1.69. And the most evident proof of this may be found in the events which actually took place. For innumerable companies of men from a countless variety of cities, some by land and some by sea, from east and from west, from the north and from the south, came to the temple at every festival, as if to some common refuge and safe asylum from the troubles of this most busy and painful life, seeking to find tranquillity, and to procure a remission of and respite from those cares by which from their earliest infancy they had been hampered and weighed down, 1.74. But there is no grove of plantation in the space which surrounds it, in accordance with the prohibitions of the law, which for many reasons forbid this. In the first place, because a building which is truly a temple does not aim at pleasure and seductive allurements, but at a rigid and austere sanctity. Secondly, because it is not proper that those things which conduce to the verdure of trees should be introduced, such as the dung of irrational animals and of men. Thirdly, because those trees which do not admit of cultivation are of no use, but are as the poets say, the burden of the earth; while those which do admit of cultivation, and which are productive of wholesome fruit, draw off the attention of the fickle-minded from the thoughts of the respect due to the holy place itself, and to the ceremonies in which they are engaged. 1.75. And besides these reasons, shady places and dense thickets are places of refuge for evil doers, since by their enveloping them in darkness they give them safety and enable them, as from an ambuscade, suddenly to fall upon any whom they choose to attack. But wide spaces, open and uncovered in every direction, where there is nothing which can hinder the sight, are the most suitable for the distinct sight of all those who enter and remain in the temple.XIV. 1.76. But the temple has for its revenues not only portions of land, but also other possessions of much greater extent and importance, which will never be destroyed or diminished; for as long as the race of mankind shall last, the revenues likewise of the temple will always be preserved, being coeval in their duration with the universal world. 1.77. For it is commanded that all men shall every year bring their first fruits to the temple, from twenty years old and upwards; and this contribution is called their ransom. On which account they bring in the first fruits with exceeding cheerfulness, being joyful and delighted, inasmuch as simultaneously with their making the offering they are sure to find either a relaxation from slavery, or a relief from disease, and to receive in all respects a most sure freedom and safety for the future. 1.78. And since the nation is the most numerous of all peoples, it follows naturally that the first fruits contributed by them must also be most abundant. Accordingly there is in almost every city a storehouse for the sacred things to which it is customary for the people to come and there to deposit their first fruits, and at certain seasons there are sacred ambassadors selected on account of their virtue, who convey the offerings to the temple. And the most eminent men of each tribe are elected to this office, that they may conduct the hopes of each individual safe to their destination; for in the lawful offering of the first fruits are the hopes of the pious.XV. 1.80. Now these are the laws which relate to the priests. It is enjoined that the priest shall be entire and unmutilated, having no blemish on his body, no part being deficient, either naturally or through mutilation; and on the other hand, nothing having been superfluous either from his birth or having grown out subsequently from disease; his skin, also, must never have changed from leprosy, or wild lichen, or scab, or any other eruption or breaking out; all which things appear to me to be designed to be symbols of the purity of his soul. 1.81. For if it was necessary to examine the mortal body of the priest that it ought not be imperfect through any misfortune, much more was it necessary to look into his immortal soul, which they say is fashioned in the form of the living God. Now the image of God is the Word, by which all the world was made. 1.82. And after enjoining that the priest is to be of pure blood, and sprung from fathers of noble birth, and that he must be perfect in body and soul, laws are enacted also respecting the garments which the priest must wear when he is about to offer the sacred sacrifices and to perform the sacred ceremonies. 1.83. And this dress is a linen tunic and a girdle, the latter to cover those parts which must not be displayed in their nakedness near the altar of sacrifice. And the tunic is for the sake of promptness in performing the requisite ministrations; for they are but lightly clad, only in their tunics, when they bring their victims, and the libations, and the other requisite offerings for sacrifice, being apparelled so as to admit of unhesitating celerity. 1.84. But the high priest is commanded to wear a similar dress when he goes into the holy of holies to offer incense, because linen is not made of any animal that dies, as woollen garments are. He is also commanded to wear another robe also, having very beautiful embroidery and ornament upon it, so that it may seem to be a copy and representation of the world. And the description of the ornament is a clear proof of this; 1.85. for in the first place the whole of the round robe is of hyacinthine colour, a tunic reaching to the feet, being an emblem of the air, since the air also is by nature black, and in a manner may be said to be reaching to the feet, as it is extended from above from the regions about the moon, to the lowest places of the earth. 1.86. Next there was a woven garment in the form of a breastplate upon it, and this was a symbol of the heaven; for on the points of the shoulders are two emerald stones of most exceeding value, one on one side and one on the other, each perfectly round and single on each side, as emblems of the hemispheres, one of which is above the earth and the other under the earth. 1.87. Then on his chest there are twelve precious stones of different colours, arranged in four rows of three stones in each row, being fashioned so as an emblem of the zodiac. For the zodiac also consists of twelve animals, and so divides the four seasons of the year, allotting three animals to each season. 1.88. And the whole place is very correctly called the logeum (logeion 1.89. And by the one which he calls truth he expresses figuratively that it is absolutely impossible for falsehood to enter any part of heaven, but that it is entirely banished to the parts around the earth, dwelling among the souls of impious men. And by that which he calls manifestation he implies that the natures in heaven make manifest every thing that takes place among us, which of themselves would be perfectly and universally unknown. 1.90. And the clearest proof of this is that if there were no light, and if the sun did not shine, it would be impossible for the indescribable variety of qualities of bodies to be seen, and for all the manifold differences of colours and forms to be distinguished from one another. And what else could exhibit to us the days and the nights, and the months and the years, and in short the divisions of time, but the harmonious and inconceivable revolutions of the sun, and moon, and other stars? 1.91. And what could exhibit the true nature of number, except those same bodies just mentioned in accordance with the observation of the combination of the parts of time? And what else could have cut the paths through the ocean and through such numerous and vast seas, and shown them to navigators, except the changes and periodical appearances of the stars? And wise men have observed, 1.92. also, an innumerable quantity of other circumstances, and have recorded them, conjecturing from the heavenly bodies the advent of calm weather and of violent storms, and the fertility or barrenness of crops, and the mild or violently hot summers, and whether the winters will be severe or spring-like, whether there will be droughts or abundance of rain, whether the flocks and trees will be fruitful, or on the contrary barren, and all such matters as these. For the signs of every thing on earth are engraved and firmly fixed in heaven.XVII. 1.93. And besides this, golden pomegranates are attached to the lower parts of the tunic, reaching to the feet, and bells and borders embroidered with flowers. And these things are the emblems of earth and of water; the flowers are the emblems of the earth, inasmuch as it is out of it that they all rise and derive strength to bloom. And the Pomegranates{10}{the Greek for a pomegranate is rhoia, or rhoiskos, which Philo imagines to be derived from rheoµ, "to flow."} as above mentioned are the emblems of water, being so named from the flowing of the stream. And the harmony, and concord, and unison of sound of the different parts of the world is betokened by the bells. 1.94. And the arrangement is a very excellent one; for the upper garment, on which the stones are placed, which is called the breast-plate, is a representation of heaven, because the heaven also is the highest of all things. And the tunic that reaches to the feet is in every part of a hyacinthine colour, since the air also is black, and is placed in the second classification next in honour to the heaven. And the embroidered flowers and pomegranates are on the hem, because the earth and water have been assigned the lowest situation in the universe. 1.95. This is the arrangement of the sacred dress of the high priest, being a representation of the universe, a marvellous work to be beheld or to be contemplated. For it has an appearance thoroughly calculated to excite astonishment, such as no embroidered work conceived by man ever was for variety and costly magnificence; 1.96. and it also attracts the intellect of philosophers to examine its different parts. For God intends that the high priest should in the first place have a visible representation of the universe about him, in order that from the continual sight of it he may be reminded to make his own life worthy of the nature of the universe, and secondly, in order that the whole world may co-operate with him in the performance of his sacred rites. And it is exceedingly becoming that the man who is consecrated to the service of the Father of the world should also bring his son to the service of him who has begotten him. 1.97. There is also a third symbol contained in this sacred dress, which it is important not to pass over in silence. For the priests of other deities are accustomed to offer up prayers and sacrifices solely for their own relations, and friends, and fellow citizens. But the high priest of the Jews offers them up not only on behalf of the whole race of mankind, but also on behalf of the different parts of nature, of the earth, of water, of air, and of fire; and pours forth his prayers and thanksgivings for them all, looking upon the world (as indeed it really i 1.102. For God does not allow him even to look upon a harlot, or a profane body or soul, or upon any one who, having put away her pursuit of gain, now wears an elegant and modest appearance, because such a one is unholy in respect of her former profession and way of life; though in other respects she may be looked upon as honourable, by reason of her having purified herself of her former evil courses. For repentance for past sins is a thing to be praised; and no one else need be forbidden to marry her, only let her not come near a priest. For the especial property of the priesthood is justice and purity, which from the first beginning of its creation to the end, seeks a concord utterly irreproachable. 1.114. And otherwise too, besides this consideration, the man who has been assigned to God, and who has become the leader of his sacred band of worshippers, ought to be disconnected with, and alienated from, all things of creation, not being so much the slave of the love of either parents, or children, or brothers, as either to omit or to delay any one of those holy actions, which it is by all means better should be done at once; 1.115. and God commands the high priest neither to rend his clothes over his very nearest relations when they die, nor to take from his head the ensign of the priesthood, nor in short to depart from the holy place on any plea of mourning, that, showing proper respect to the place, and to the sacred ornaments with which he himself is crowned, he may show himself superior to pity, and pass the whole of his life exempt from all sorrow. 1.116. For the law designs that he should be the partaker of a nature superior to that of man; inasmuch as he approaches more nearly to that of the Deity; being, if one must say the plain truth, on the borders between the two, in order that men may propitiate God by some mediator, and that God may have some subordinate minister by whom he may offer and give his mercies and kindnesses to mankind.XXIV. 1.117. After he has said this, he immediately proceeds to lay down laws, concerning those who are to use the first fruits, "If therefore, any One,"{13}{#le 21:17.} says he, "should mutilate the priests as to their eyes, or their feet, or any part of their bodies, or if he should have received any blemish, let him not partake of the sacred ministrations by reason of the defects which exist in him, but still let him enjoy those honours which are common to all the priests, because of his irreproachable nobility of birth." 1.118. "Moreover, if any leprosies break out and attack him or if any one of the priests he afflicted with any flux, let him not touch the sacred table, nor any of the duties which are set apart for his race, until the flux stop, or the leprosy change, so that he become again resembling the complexion of sound Flesh."{14}{#le 22:4.} 1.119. And, if any priest do by any chance whatever touch anything that is unclean, or if he should have impure dreams by night, as is very often apt to be the case, let him during all that day touch nothing that has been consecrated, but let him wash himself and the ensuing evening, and after that let him not be hindered from touching them. 1.145. And these things are assigned to the priests from the possessions of each individual, but there are also often especial revenues set apart for them exceedingly suitable for the priests, which are derived from the sacrifices which are offered up; for it is commanded that two portions from two limbs of every victim shall be given to the priests, the arm from the limb on the right side, and the fat from the chest; for the one is a symbol of strength and manly vigour, and of every lawful action in giving, and taking, and acting: and the other is an emblem of human gentleness as far as the angry passions are concerned; 1.146. for it is said that these passions have their abode in the chest, since nature has assigned them the breast for their home as the most suitable place; around which as around a garrison she has thrown, in order more effectually to secure them from being taken, a very strong fence which is called the chest, which she has made of many continuous and very strong bones, binding it firmly with nerves which cannot be broken. 1.147. But from the victims which are sacrificed away from the altar, in order to be eaten, it is commanded that three portions should be given to the priest, an arm, and a jaw-bone, and that which is called the paunch; the arm for the reason which has been mentioned a short time ago; the jaw-bone as a first fruit of that most important of all the members of the body, namely the head, and also of uttered speech, for the stream of speech could not flow out without the motion of these jaws; for they being Agitated{19}{the Greek word here used is seioµ, and the word used for jawbone is siagoµn, which Philo appears to think may be derived from seioµ.} (and it is very likely from this, that they have derived their name 1.148. and the paunch is a kind of excrescence of the belly. And the belly is a kind of stable of that irrational animal the appetite, which, being irrigated by much wine-bibbing and gluttony, is continually washed with incessant provision of meat and drink, and like a swine is delighted while wallowing in the mire; in reference to which fact, a very suitable place indeed has been assigned to that intemperate and most unseemly beast, namely, the place to which all the superfluities are conveyed. 1.149. And the opposite to desire is temperance, which one must endeavour, and labour, and take pains by every contrivance imaginable to acquire, as the very greatest blessing and most perfect benefit both to an individual and to the state. 1.150. Appetite therefore, being a profane, and impure, and unholy thing, is driven beyond the territories of virtue, and is banished as it ought to be; but temperance, being a pure and unblemished virtue, neglecting everything which relates to eating and drinking, and boasting itself as superior to the pleasures of the belly, may be allowed to approach the sacred altars, bringing forward as it does the excrescence of the body, as a memorial that it may be reminded to despise all insatiability and gluttony, and all those things which excite the appetites to this pitch.XXX. 1.151. And beyond all these things he also orders that the priests who minister the offering of the sacrifices, shall receive the skins of the whole burnt offerings (and they amount to an unspeakable number, this being no slight gift, but one of the most exceeding value and importance 1.153. Since, then, these honours are put forth for them, if any of the priests are in any difficulty while living virtuously and irreproachably, they are at once accusers of us as disregarding the law, even though they may not utter a word. For if we were to obey the commands which we have received, and if we were to take care to give the first fruits as we are commanded, they would not only have abundance of all necessary things, but would also be filled with all kinds of supplies calculated for enabling them to live in refinement and luxury. 1.154. And if ever at any subsequent time the tribe of the priests is found to be blessed with a great abundance of all the necessaries and luxuries of life, this will be a great proof of their common holiness, and of their accurate observance of the laws and ordices in every particular. But the neglect of some persons (for it is not safe to blame every one 1.155. For to violate the law is injurious to those who offend, even though it may be an attractive course for a short time; but to obey the ordices of nature is most beneficial, even if at the time it may wear a painful appearance and may show no pleasant character.XXXII. 1.159. For as it was not consistent with holiness for one who had by any means whatever become the cause of death to any human being to come within the sacred precincts, using the temple as a place of refuge and as an asylum, Moses gave a sort of inferior sanctity to the cities above mentioned, allowing them to give great security, by reason of the privileges and honours conferred upon the inhabitants, who were to be justified in protecting their suppliants if any superior power endeavoured to bring force against them, not by warlike preparations, but by rank, and dignity, and honour, which they had from the laws by reason of the venerable character of the priesthood. 1.162. Or the creatures which are fit to be offered as sacrifices, some are land animals, and some are such as fly through the air. Passing over, therefore, the infinite varieties of birds, God chose only two classes out of them all, the turtledove and the pigeon; because the pigeon is by nature the most gentle of all those birds which are domesticated and gregarious, and the turtle-dove the most gentle of those which love solitude. 1.163. Also, passing over the innumerable troops of land animals, whose very numbers it is not easy to ascertain, he selected these especially as the best--the oxen, and sheep, and goats; for these are the most gentle and the most manageable of all animals. At all events, great herds of oxen, and numerous flocks of goats and sheep, are easily driven by any one, not merely by any man, but by any little child, when they go forth to pasture, and in the same way they are brought back to their folds in good order when the time comes. 1.164. And of this gentleness, there are many other proofs, and the most evident are these: that they all feed on herbage, and that no one of them is carnivorous, and that they have neither crooked talons, nor any projecting tusks or teeth whatever; for the back parts of the upper jaw do not hold teeth, but all the incisor teeth are deficient in them: 1.165. and, besides these facts, they are of all animals the most useful to man. Rams are the most useful for the necessary covering of the body; oxen, for ploughing the ground and preparing the arable land for seed, and for the growth of the crops that shall hereafter come to be threshed out, in order that men may partake of and enjoy food; and the hair and fleeces of goats, where one is woven, or the other sewn together, make movable tents for travellers, and especially for men engaged in military expeditions, whom their necessities constantly compel to abide outside of the city in the open air.XXXIV. 1.166. And the victims must be whole and entire, without any blemish on any part of their bodies, unmutilated, perfect in every part, and without spot or defect of any kind. At all events, so great is the caution used with respect not only to those who offer the sacrifices, but also to the victims which are offered, that the most eminent of the priests are carefully selected to examine whether they have any blemishes or not, and scrutinise them from head to foot, inspecting not only those parts which are easily visible, but all those which are more out of sight, such as the belly and the thighs, lest any slight imperfection should escape notice. 1.167. And the accuracy and minuteness of the investigation is directed not so much on account of the victims themselves, as in order that those who offer them should be irreproachable; for God designed to teach the Jews by these figures, whenever they went up to the altars, when there to pray or to give thanks, never to bring with them any weakness or evil passion in their soul, but to endeavour to make it wholly and entirely bright and clean, without any blemish, so that God might not turn away with aversion from the sight of it.XXXV. 1.172. And loaves are placed on the seventh day on the sacred table, being equal in number to the months of the year, twelve loaves, arranged in two rows of six each, in accordance with the arrangement of the equinoxes; for there are two equinoxes every year, the vernal and the autumnal, which are each reckoned by periods of six months. At the vernal equinox all the seeds sown in the ground begin to ripen; about which time, also, the trees begin to put forth their fruit. And by the autumnal one the fruit of the trees has arrived at a perfect ripeness; and at this period, again, is the beginning of seed time. Thus nature, going through a long course of time, showers gifts after gifts upon the race of man, the symbols of which are the two sixes of loaves thus placed on the table. 1.202. Again, the hands which are laid upon the head of the victim are a most manifest symbol of irreproachable actions, and of a life which does nothing which is open to accusation, but which in all respects is passed in a manner consistent with the laws and ordices of nature; 1.203. for the law, in the first place, desires that the mind of the man who is offering the sacrifice shall be made holy by being exercised in good and advantageous doctrines; and, in the second place, that his life shall consist of most virtuous actions, so that, in conjunction with the imposition of hands, the man may speak freely out of his cleanly conscience, and may say, 1.204. "These hands have never received any gift as a bribe to commit an unjust action, nor any division of what has been obtained by rapine or by covetousness, nor have they shed innocent blood. nor have they wrought mutilation, nor works of insolence, nor acts of violence, nor have they inflicted any wounds; nor, in fact, have they performed any action whatever which is liable to accusation or to reproach, but have been ministers in everything which is honourable and advantageous, and which is honoured by wisdom, or by the laws, or by honourable and virtuous men."XXXVIII. 1.206. And it is commanded that the belly and the feet shall be washed, which command is a figurative and very expressive one; for, by the belly it is figuratively meant to be signified that it is desirable that the appetites shall be purified, which are full of stains, and intoxication, and drunkenness, being thus a most pernicious evil, existing, and concocted, and exercised to the great injury of the life of mankind. 1.207. And by the command that the feet of the victim should be washed, it is figuratively shown that we must no longer walk upon the earth, but soar aloft and traverse the air. For the soul of the man who is devoted to God, being eager for truth, springs upward and mounts from earth to heaven; and, being borne on wings, traverses the expanse of the air, being eager to be classed with and to move in concert with the sun, and moon, and all the rest of the most sacred and most harmonious company of the stars, under the immediate command and government of God, who has a kingly authority without any rival, and of which he can never be deprived, in accordance with which he justly governs the universe. 1.209. And when I have been investigating these matters, this has appeared to me to be a probable conjecture; the soul which honours the living God, ought for that very reason to honour him not inconsiderately nor ignorantly, but with knowledge and reason; and the reasoning which we indulge in respecting God admits of division and partition, according to each of the divine faculties and excellencies; for God is both all good, and is also the maker and creator of the universe; and he also created it having a foreknowledge of what would take place, and being its preserver and most blessed benefactor, full of every kind of happiness; all which circumstances have in themselves a most dignified and praiseworthy character, both separately and when looked at in conjunction with their kindred qualities; 1.256. for the fine wheaten flour is their continual offering; a tenth part of a sacred measure every day; one half of which is offered up in the morning, and one half in the evening, having been soaked in oil, so that no portion of it can be left for food; for the command of God is, that all the sacrifices of the priests shall be wholly burnt, and that no portion of them shall be allotted for food. Having now, then, to the best of our ability, discussed the matters relating to the sacrifices, we will proceed in due order to speak concerning those who offer Them.{35}{yonge's translation includes a separate treatise title at this point: On Those Who offer Sacrifice. Accordingly, his next paragraph begins with roman numeral I (= XLVIII in the Loeb 1.257. The law chooses that a person who brings a sacrifice shall be pure, both in body and soul; --pure in soul from all passions, and diseases, and vices, which can be displayed either in word or deed; and pure in body from all such things as a body is usually defiled by. 1.258. And it has appointed a burning purification for both these things; for the soul, by means of the animals which are duly fit for sacrifices; and for the body, by ablutions and sprinklings; concerning which we will speak presently; for it is fit to assign the pre-eminence in honour in every point to the superior and domit part of the qualities existing in us, namely, to the soul. 1.259. What, then, is the mode of purifying the soul? "Look," says the law, "take care that the victim which thou bringest to the altar is perfect, wholly without participation in any kind of blemish, selected from many on account of its excellence, by the uncorrupted judgments of the priests, and by their most acute sight, and by their continual practice derived from being exercised in the examination of faultless victims. For if you do not see this with your eyes more than with your reason, you will not wash off all the imperfections and stains which you have imprinted on your whole life, partly in consequence of unexpected events, and partly by deliberate purpose; 1.260. for you will find that this exceeding accuracy of investigation into the animals, figuratively signifies the amelioration of your own disposition and conduct; for the law was not established for the sake of irrational animals, but for that of those who have intellect and reason." So that the real object taken care of is not the condition of the victims sacrificed in order that they may have no blemish, but that of the sacrificers that they may not be defiled by any unlawful passion. 1.261. The body then, as I have already said, he purifies with ablutions and bespringklings, and does not allow a person after he has once washed and sprinkled himself, at once to enter within the sacred precincts, but bids him wait outside for seven days, and to be besprinkled twice, on the third day and on the seventh day; and after this it commands him to wash himself once more, and then it admits him to enter the sacred precincts and to share in the sacred ministrations.XLIX. 1.262. We must consider what great prudence and philosophical wisdom is displayed in this law; for nearly all other persons are besprinkled with pure water, generally in the sea, some in rivers, and others again in vessels of water which they draw from fountains. But Moses, having previously prepared ashes which had been left from the sacred fire (and in what manner shall be explained hereafter 1.263. And the cause of this proceeding may very probably be said to be this:--The lawgiver's intention is that those who approach the service of the living God should first of all know themselves and their own essence. For how can the man who does not know himself ever comprehend the supreme and all-excelling power of God? 1.264. Therefore, our bodily essence is earth and water, of which he reminds us by this purification, conceiving that this result--namely, to know one's self, and to know also of what one is composed, of what utterly valueless substances mere ashes and water are--is of itself the most beneficial purification. 1.265. For when a man is aware of this he will at once reject all vain and treacherous conceit, and, discarding haughtiness and pride, he will seek to become pleasing to God, and to conciliate the merciful power of that Being who hates arrogance. For it is said somewhere with great beauty, "He that exhibits over proud words or actions offends not men alone but God also, the maker of equality and of every thing else that is most excellent." 1.266. Therefore, to us who are amazed and excited by this sprinkling the very elements themselves, earth and water, may almost be said to utter distinct words, and to say plainly, we are the essence of your bodies; nature having mixed us together, divine art has fashioned us into the figure of a man. Being made of us when you were born, you will again be dissolved into us when you come to die; for it is not the nature of any thing to be destroyed so as to become non-existent; but the end brings it back to those elements from which its beginnings come.L. 1.267. But now it is necessary to fulfil our promise and to explain the peculiar propriety involved in this use of ashes. For they are not merely the ashes of wood which has been consumed by fire, but also of an animal particularly suited for this kind of purification. 1.268. For the law Orders{36}{#nu 19:1.} that a red heifer, which has never been brought under the yoke, shall be sacrificed outside of the city, and that the high priest, taking some of the blood, shall seven times sprinkle with it all the things in front of the temple, and then shall burn the whole animal, with its hide and flesh, and with the belly full of all the entrails. And when the flame begins to pour down, then it commands that these three things shall be thrown into the middle of it, a stick of cedar, a stick of hyssop, and a bunch of saffron; and then, when the fire is wholly extinguished, it commands that some man who is clean shall collect the ashes, and shall again place them outside of the city in some open place. 1.269. And what figurative meanings he conceals under these orders as symbols, we have accurately explained in another treatise, in which we have discussed the allegories. It is necessary, therefore, for those who are about to go into the temple to partake of the sacrifice, to be cleansed as to their bodies and as to their souls before their bodies. For the soul is the mistress and the queen, and is superior in every thing, as having received a more divine nature. And the things which cleanse the mind are wisdom and the doctrines of wisdom, which lead to the contemplation of the world and the things in it; and the sacred chorus of the rest of the virtues, and honourable and very praiseworthy actions in accordance with the virtues. 1.270. Let the man, therefore, who is adorned with these qualities go forth in cheerful confidence to the temple which most nearly belongs to him, the most excellent of all abodes to offer himself as a sacrifice. But let him in whom covetousness and a desire of unjust things dwell and display themselves, cover his head and be silent, checking his shameless folly and his excessive impudence, in those matters in which caution is profitable; for the temple of the truly living God may not be approached by unholy sacrifices. 1.271. I should say to such a man: My good man, God is not pleased even though a man bring hecatombs to his altar; for he possesses all things as his own, and stands in need of nothing. But he delights in minds which love God, and in men who practise holiness, from whom he gladly receives cakes and barley, and the very cheapest things, as if they were the most valuable in preference to such as are most costly. 1.272. And even if they bring nothing else, still when they bring themselves, the most perfect completeness of virtue and excellence, they are offering the most excellent of all sacrifices, honouring God, their Benefactor and Saviour, with hymns and thanksgivings; the former uttered by the organs of the voice, and the latter without the agency of the tongue or mouth, the worshippers making their exclamations and invocations with their soul alone, and only appreciable by the intellect, and there is but one ear, namely, that of the Deity which hears them. For the hearing of men does not extend so far as to be sensible of them.LI. 1.281. but if the gifts which proceed from a woman who has lived as a concubine are unholy, how can those be different which proceed from a soul which is deriled in the same manner, which has voluntarily abandoned itself to shame and to the lowest infamy, to drunkenness and gluttony, and covetousness and ambition, and love of pleasure, and to innumerable other kinds of passions, and diseases, and wickednesses? For what time can be long enough to efface those defilements, I indeed do not know. 1.285. The law says, "A fire shall be kept burning on the altar which shall never be extinguished, but shall be kept burning for Ever."{39}{#le 6:9.} I think with great reason and propriety; for, since the graces of God are everlasting, and unceasing, and uninterrupted, which we now enjoy day and night, and since the symbol of gratitude is the sacred flame, it is fitting that it should be kindled, and that it should remain unextinguished for ever. 1.324. But the law, being most especially an interpreter of equal communion, and of courteous humanity among men, has preserved the honour and dignity of each virtue; not permitting any one who is incurably sunk in vice to flee to them, but rejecting all such persons and repelling them to a distance. 1.325. Therefore, as it was aware that no inconsiderable number of wicked men are often mingled in these assemblies, and escape notice by reason of the crowds collected there, in order to prevent that from being the case in this instance, he previously excludes all who are unworthy from the sacred assembly, beginning in the first instance with those who are afflicted with the disease of effeminacy, men-women, who, having adulterated the coinage of nature, are willingly driven into the appearance and treatment of licentious women. He also banishes all those who have suffered any injury or mutilation in their most important members, and those who, seeking to preserve the flower of their beauty so that it may not speedily wither away, have altered the impression of their natural manly appearance into the resemblance of a woman. 2.145. And after the feast of the new moon comes the fourth festival, that of the passover, which the Hebrews call pascha, on which the whole people offer sacrifice, beginning at noonday and continuing till evening. 2.163. The reason is that a priest has the same relation to a city that the nation of the Jews has to the entire inhabited world. For it serves as a priest--to state the truth--through the use of all purificatory offerings and the guidance both for body and soul of divine laws which have checked the pleasures of the stomach and those under the stomach and [tamed] the mob [of the Senses]{21}{there is a clear problem with the text here, i.e., the noun ochlon lacks a verb.} by having appointed reason as charioteer over the irrational senses; they also have driven back and overturned the undiscriminating and excessive urges of the soul, some by rather gentle instructions and philosophical exhortations, others by rather weighty and forcible rebukes and by fear of punishment, the fear which they brandish threateningly. 2.164. Apart from the fact that the legislation is in a certain way teaching about the priesthood and that the one who lives by the laws is at once considered a priest, or rather a high priest, in the judgment of truth, the following point is also remarkable. The multitude of gods, both male and female, honored in individual cities happens to be undetermined and indefinite. The poetic clan and the great company of humans have spoken fabulously about them, people for whom the search for truth is impractical and beyond their capability of investigation. Yet all do not reverence and honor the same gods, but different people different gods. The reason is that they do not consider as gods those belonging to another land but make the acceptance of them the occasion for laughter and a joke. They charge those who honor them with great foolishness since they completely violate sound sense. 2.165. But if he is, whom all Greeks together with all barbarians acknowledge with one judgment, the highest Father of both gods and humans and the Maker of the entire cosmos, whose nature--although it is invisible and unfathomable not only to sight but also to perception--all who spend their time with mathematics and other philosophy long to discover, leaving aside none of the things which contribute to the discovery and service of him, then it was necessary for all people to cling to him and not as if through some mechanical device to introduce other gods into participation of equal honors. 2.166. Since they slipped in the most essential matter, the nation of the Jews--to speak most accurately--set aright the false step of others by having looked beyond everything which has come into existence through creation since it is generate and corruptible in nature, and chose only the service of the ungenerate and eternal. The first reason for this is because it is excellent; the second is because it is profitable to be dedicated and associated with the Older rather than those who are younger and with the Ruler rather than those who are ruled and with the Maker rather those things which come into existence. 2.167. For this reason it amazes me that some dare to charge the nation with an anti-social stance, a nation which has made such an extensive use of fellowship and goodwill toward all people everywhere that they offer up prayers and feasts and first fruits on behalf of the common race of human beings and serve the really self-existent God both on behalf of themselves and of others who have run from the services which they should have rendered. 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. 3.89. Or shall we say that to those who have done no wrong the temple is still inaccessible until they have washed themselves, and sprinkled themselves, and purified themselves with the accustomed purifications; but that those who are guilty of indelible crimes, the pollution of which no length of time will ever efface, may approach and dwell among those holy seats; though no decent person, who has any regard for holy things would even receive them in his house?XVI. 3.207. for the soul of a man is a valuable thing, and when that has quitted its habitation, and passed to another place, everything that is left behind by it is polluted as being deprived of the divine image, since the human mind is made as a copy of the mind of God, having been created after the archetypal model, the most sublime reasoning.

195. Augustus, Res Gestae Divi Augusti, a b c d\n0 19 19 19 None\n1 20 20 20 None\n2 21 21 21 None\n3 34 34 34 None\n4 4.1 4.1 4 1\n5 13 13 13 None\n6 "19" "19" "19" None\n7 "20" "20" "20" None\n8 "19.2" "19.2" "19 2"\n9 "34" "34" "34" None\n10 "14.2" "14.2" "14 2"\n11 "21" "21" "21" None (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 48; Rüpke, The Roman Calendar from Numa to Constantine Time, History and the Fasti (2011) 126

19. I built the Senate House, and the Chalcidicum adjacent to it, the temple of Apollo on the Palatine with its porticoes, the temple of the divine Julius, the Lupercal, the portico at the Flaminian circus, which I permitted to bear the name of the portico of Octavius after the man who erected the previous portico on the same site, a pulvinar at the Circus Maximus, (2) the temples on the Capitol of Jupiter Feretrius and Jupiter the Thunderer, the temple of Quirinus, the temples of Minerva and Queen Juno and Jupiter Libertas on the Aventine, the temple of the Lares at the top of the Sacred Way, the temple of the Di Penates in the Velia, the temple of Youth, and the temple of the Great Mother on the Palatine.

196. Philo of Alexandria, That God Is Unchangeable, 131-134, 136-137, 135 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 120

135. but when the real priest, conviction, enters our hearts, like a most pure ray of light, then we think that the designs which we have cherished within our souls are not pure, and we see that our actions are liable to blame, and deserving of reproach, though we did them through ignorance of what was right. All these things, therefore, the priest, that is to say, conviction, pollutes, and orders that they should be taken away and stripped off, in order that he may see the abode of the soul pure, 35 and, if there are any diseases in it, that he may heal them. XXIX.

197. Philo of Alexandria, On Dreams, 1.81-1.84, 1.215, 2.185-2.189, 2.250 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •temple, as cosmos, in philo •onias temple •onias temple, attitudes toward •onias temple, importance Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 119, 120, 122; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 209

1.215. For there are, as it seems, two temples belonging to God; one being this world, in which the high priest is the divine word, his own firstborn son. The other is the rational soul, the priest of which is the real true man, the copy of whom, perceptible to the senses, is he who performs his paternal vows and sacrifices, to whom it is enjoined to put on the aforesaid tunic, the representation of the universal heaven, in order that the world may join with the man in offering sacrifice, and that the man may likewise co-operate with the universe. 2.185. But the high priest of whom we are speaking is a perfect man, the husband of a virgin (a most extraordinary statement), who has never been made a woman; but who on the contrary, has ceased to be influenced by the customs of women in regard to her connection with her Husband. And not only is this man competent to sow the seeds of unpolluted and virgin opinions, but he is also the father of sacred reasonings, 2.187. and the being who is at the same time the guide and father of those men is no insignificant part of the sacred assembly, but he is rather the person without whom the duly convened assembly of the parts of the soul could never be collected together at all; he is the president, the chairman, the creator of it, who, without the aid of any other being, is able by himself alone to consider and to do everything. 2.188. He, when taken in conjunction with others, is insignificant in point of number, but when he is looked at by himself he becomes numerous; he is a tribunal, an entire council, the whole people, a complete multitude, the entire race of mankind, or rather, if one is to speak the real truth, he is a sort of nature bordering on God, inferior indeed to him, but superior to man; 2.189. "for when," the scripture say, "the high priest goes into the Holy of Holies he will not be a Man." What then will he be if he is not a man? Will he be a God? I would not venture to say that (for the chief prophet, Moses, did receive the inheritance of this name while he was still in Egypt, being called "the god of Pharaoh;") nor again is he man, but he touches both these extremities as if he touched both the feet and the head. XXIX. 2.250. But that which is called by the Hebrews the city of God is Jerusalem, which name being interpreted means, "the sight of peace." So they do not look for the city of the living God in the region of the earth, for it is not made of wood or of stone, but seek it in the soul which is free from war, and which proposes to those who are endowed with acuteness of sight a contemplative and peaceful life;

198. Horace, Sermones, 1.3.90-1.3.91, 1.4.94, 1.10.25, 1.10.38 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •rome, temple of apollo palatinus, triad represented on sorrento base •scopas, works in temple of apollo palatinus •hercules, temple at akragas •jerusalem, temple’s treasures •rome, temple of felicitas Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 76, 222, 238, 306

199. Philo of Alexandria, Allegorical Interpretation, 1.31-1.43, 2.24-2.25 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •soul, as house/temple •diaspora, centrality of the jerusalem temple in the world-view of diaspora jews Found in books: Cover, Philo of Alexandria: On the Change of Names (2023) 362; Goodman, Judaism in the Roman World: Collected Essays (2006) 221

200. Vergil, Aeneis, 1.284-1.285, 1.418-1.493, 1.588-1.593, 3.94-3.100, 3.274-3.288, 3.374-3.462, 3.712-3.713, 5.47, 6.14-6.105, 6.752-6.892, 7.170-7.172, 7.379-7.380, 7.385-7.387, 7.389-7.390, 7.392-7.405, 8.312, 8.348, 8.355-8.358, 8.608-8.731, 9.641-9.644, 10.473, 12.134-12.137 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •temples, at leucas •temple, of pietas •castor and pollux, temple of •temple of, castor and pollux •temple, as metaliterary devices •temple of pallas at troy •temples, at cumae, promised by aeneas •temples, as display expenditure •hypsipyle, hiding of thoas in bacchic temple (in valerius) •rome, temple of felicitas Found in books: Dinter and Guérin, Cultural Memory in Republican and Augustan Rome (2023) 410; Jenkyns, God, Space, and City in the Roman Imagination (2013) 30, 113, 207, 331, 332; Pandey, The Poetics of Power in Augustan Rome (2018) 15, 16, 18, 93, 145, 147, 203, 243; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 153, 154, 155; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43; Xinyue, Politics and Divinization in Augustan Poetry (2022) 164, 165, 166

1.284. cum domus Assaraci Phthiam clarasque Mycenas 1.285. servitio premet, ac victis dominabitur Argis. 1.418. Corripuere viam interea, qua semita monstrat. 1.419. Iamque ascendebant collem, qui plurimus urbi 1.420. imminet, adversasque adspectat desuper arces. 1.421. Miratur molem Aeneas, magalia quondam, 1.422. miratur portas strepitumque et strata viarum. 1.423. Instant ardentes Tyrii pars ducere muros, 1.424. molirique arcem et manibus subvolvere saxa, 1.425. pars optare locum tecto et concludere sulco. 1.426.

1.284. and bare the flesh below; some slice with knives, 1.285. and on keen prongs the quivering strips impale, 1.418. his many cares, when first the cheerful dawn 1.419. upon him broke, resolved to take survey 1.420. of this strange country whither wind and wave 1.421. had driven him,—for desert land it seemed,— 1.422. to learn what tribes of man or beast possess 1.423. a place so wild, and careful tidings bring 1.424. back to his friends. His fleet of ships the while, 1.425. where dense, dark groves o'er-arch a hollowed crag, 1.426. he left encircled in far-branching shade. 1.427. Then with no followers save his trusty friend 1.428. Achates, he went forth upon his way, 1.429. two broad-tipped javelins poising in his hand. 1.430. Deep to the midmost wood he went, and there 1.431. his Mother in his path uprose; she seemed 1.432. in garb and countece a maid, and bore, 1.433. like Spartan maids, a weapon; in such guise 1.434. Harpalyce the Thracian urges on 1.435. her panting coursers and in wild career 1.436. outstrips impetuous Hebrus as it flows. 1.437. Over her lovely shoulders was a bow, 1.438. lender and light, as fits a huntress fair; 1.439. her golden tresses without wimple moved 1.440. in every wind, and girded in a knot 1.441. her undulant vesture bared her marble knees. 1.442. She hailed them thus: “Ho, sirs, I pray you tell 1.443. if haply ye have noted, as ye came, 1.444. one of my sisters in this wood astray? 1.445. She bore a quiver, and a lynx's hide 1.446. her spotted mantle was; perchance she roused 1.448. So Venus spoke, and Venus' son replied: 1.449. “No voice or vision of thy sister fair 1.450. has crossed my path, thou maid without a name! 1.451. Thy beauty seems not of terrestrial mould, 1.452. nor is thy music mortal! Tell me, goddess, 1.453. art thou bright Phoebus' sister? Or some nymph, 1.454. the daughter of a god? Whate'er thou art, 1.455. thy favor we implore, and potent aid 1.456. in our vast toil. Instruct us of what skies, 1.457. or what world's end, our storm-swept lives have found! 1.458. Strange are these lands and people where we rove, 1.459. compelled by wind and wave. Lo, this right hand 1.461. Then Venus: “Nay, I boast not to receive 1.462. honors divine. We Tyrian virgins oft 1.463. bear bow and quiver, and our ankles white 1.464. lace up in purple buskin. Yonder lies 1.465. the Punic power, where Tyrian masters hold 1.466. Agenor's town; but on its borders dwell 1.467. the Libyans, by battles unsubdued. 1.468. Upon the throne is Dido, exiled there 1.469. from Tyre, to flee th' unnatural enmity 1.470. of her own brother. 'T was an ancient wrong; 1.471. too Iong the dark and tangled tale would be; 1.472. I trace the larger outline of her story: 1.473. Sichreus was her spouse, whose acres broad 1.474. no Tyrian lord could match, and he was-blessed 1.475. by his ill-fated lady's fondest love, 1.476. whose father gave him her first virgin bloom 1.477. in youthful marriage. But the kingly power 1.478. among the Tyrians to her brother came, 1.479. Pygmalion, none deeper dyed in crime 1.480. in all that land. Betwixt these twain there rose 1.481. a deadly hatred,—and the impious wretch, 1.482. blinded by greed, and reckless utterly 1.483. of his fond sister's joy, did murder foul 1.484. upon defenceless and unarmed Sichaeus, 1.485. and at the very altar hewed him down. 1.486. Long did he hide the deed, and guilefully 1.487. deceived with false hopes, and empty words, 1.488. her grief and stricken love. But as she slept, 1.489. her husband's tombless ghost before her came, 1.490. with face all wondrous pale, and he laid bare 1.491. his heart with dagger pierced, disclosing so 1.492. the blood-stained altar and the infamy 1.493. that darkened now their house. His counsel was 1.588. the bastioned gates; the uproar of the throng. 1.589. The Tyrians toil unwearied; some up-raise 1.590. a wall or citadel, from far below 1.591. lifting the ponderous stone; or with due care 1.592. choose where to build, and close the space around 1.593. with sacred furrow; in their gathering-place 3.94. in cypress dark and purple pall of woe. 3.95. Our Ilian women wailed with loosened hair; 3.96. new milk was sprinkled from a foaming cup, 3.97. and from the shallow bowl fresh blood out-poured 3.98. upon the sacred ground. So in its tomb 3.99. we laid his ghost to rest, and loudly sang, 3.274. Now Phoebus speaks. Obedient let us be, 3.275. and, warned by him, our happier Iot pursue!” 3.276. He spoke: with heart of hope we all obeyed; 3.277. again we changed abode; and, leaving there 3.278. a feeble few, again with spreading sails 3.280. When from the deep the shores had faded far, 3.281. and only sky and sea were round our way, 3.282. full in the zenith hung a purple cloud, 3.283. torm-laden, dark as night, and every wave 3.284. grew black and angry, while perpetual gales 3.285. came rolling o'er the main, and mountain-high 3.286. the wreckful surges rose; our ships were hurled 3.287. wide o'er the whirling waters; thunder-clouds 3.288. and misty murk of night made end of all 3.374. Smile, Heaven, upon your faithful votaries.” 3.375. Then bade he launch away, the chain undo, 3.376. et every cable free and spread all sail. 3.377. O'er the white waves we flew, and took our way 3.378. where'er the helmsman or the winds could guide. 3.379. Now forest-clad Zacynthus met our gaze, 3.380. engirdled by the waves; Dulichium, 3.381. ame, and Neritos, a rocky steep, 3.382. uprose. We passed the cliffs of Ithaca 3.383. that called Laertes king, and flung our curse 3.384. on fierce Ulysses' hearth and native land. 3.385. nigh hoar Leucate's clouded crest we drew, 3.386. where Phoebus' temple, feared by mariners, 3.387. loomed o'er us; thitherward we steered and reached 3.388. the little port and town. Our weary fleet 3.390. So, safe at land, our hopeless peril past, 3.391. we offered thanks to Jove, and kindled high 3.392. his altars with our feast and sacrifice; 3.393. then, gathering on Actium 's holy shore, 3.394. made fair solemnities of pomp and game. 3.395. My youth, anointing their smooth, naked limbs, 3.396. wrestled our wonted way. For glad were we, 3.397. who past so many isles of Greece had sped 3.398. and 'scaped our circling foes. Now had the sun 3.399. rolled through the year's full circle, and the waves 3.400. were rough with icy winter's northern gales. 3.401. I hung for trophy on that temple door 3.402. a swelling shield of brass (which once was worn 3.403. by mighty Abas) graven with this line: 3.404. SPOIL OF AENEAS FROM TRIUMPHANT FOES. 3.405. Then from that haven I command them forth; 3.406. my good crews take the thwarts, smiting the sea 3.407. with rival strokes, and skim the level main. 3.408. Soon sank Phaeacia's wind-swept citadels 3.409. out of our view; we skirted the bold shores 3.410. of proud Epirus, in Chaonian land, 3.412. Here wondrous tidings met us, that the son 3.413. of Priam, Helenus, held kingly sway 3.414. o'er many Argive cities, having wed 3.415. the Queen of Pyrrhus, great Achilles' son, 3.416. and gained his throne; and that Andromache 3.417. once more was wife unto a kindred lord. 3.418. Amazement held me; all my bosom burned 3.419. to see the hero's face and hear this tale 3.420. of strange vicissitude. So up I climbed, 3.421. leaving the haven, fleet, and friendly shore. 3.422. That self-same hour outside the city walls, 3.423. within a grove where flowed the mimic stream 3.424. of a new Simois, Andromache, 3.425. with offerings to the dead, and gifts of woe, 3.426. poured forth libation, and invoked the shade 3.427. of Hector, at a tomb which her fond grief 3.428. had consecrated to perpetual tears, 3.429. though void; a mound of fair green turf it stood, 3.430. and near it rose twin altars to his name. 3.431. She saw me drawing near; our Trojan helms 3.432. met her bewildered eyes, and, terror-struck 3.433. at the portentous sight, she swooning fell 3.434. and lay cold, rigid, lifeless, till at last, 3.435. carce finding voice, her lips addressed me thus : 3.436. “Have I true vision? Bringest thou the word 3.437. of truth, O goddess-born? Art still in flesh? 3.438. Or if sweet light be fled, my Hector, where?” 3.439. With flood of tears she spoke, and all the grove 3.440. reechoed to her cry. Scarce could I frame 3.441. brief answer to her passion, but replied 3.442. with broken voice and accents faltering: 3.443. “I live, 't is true. I lengthen out my days 3.444. through many a desperate strait. But O, believe 3.445. that what thine eyes behold is vision true. 3.446. Alas! what lot is thine, that wert unthroned 3.447. from such a husband's side? What after-fate 3.448. could give thee honor due? Andromache, 3.450. With drooping brows and lowly voice she cried : 3.451. “O, happy only was that virgin blest, 3.452. daughter of Priam, summoned forth to die 3.453. in sight of Ilium, on a foeman's tomb! 3.454. No casting of the lot her doom decreed, 3.455. nor came she to her conqueror's couch a slave. 3.456. Myself from burning Ilium carried far 3.457. o'er seas and seas, endured the swollen pride 3.458. of that young scion of Achilles' race, 3.459. and bore him as his slave a son. When he 3.460. ued for Hermione, of Leda's line, 3.461. and nuptial-bond with Lacedaemon's Iords, 3.462. I, the slave-wife, to Helenus was given, 5.47. Garbed in rough pelt of Libyan bear was he, 6.14. The templed hill where lofty Phoebus reigns, 6.15. And that far-off, inviolable shrine 6.16. of dread Sibylla, in stupendous cave, 6.17. O'er whose deep soul the god of Delos breathes 6.18. Prophetic gifts, unfolding things to come. 6.20. Here Daedalus, the ancient story tells, 6.21. Escaping Minos' power, and having made 6.22. Hazard of heaven on far-mounting wings, 6.23. Floated to northward, a cold, trackless way, 6.24. And lightly poised, at last, o'er Cumae 's towers. 6.25. Here first to earth come down, he gave to thee 6.26. His gear of wings, Apollo! and ordained 6.27. Vast temples to thy name and altars fair. 6.28. On huge bronze doors Androgeos' death was done; 6.29. And Cecrops' children paid their debt of woe, 6.30. Where, seven and seven,—0 pitiable sight!— 6.31. The youths and maidens wait the annual doom, 6.32. Drawn out by lot from yonder marble urn. 6.33. Beyond, above a sea, lay carven Crete :— 6.34. The bull was there; the passion, the strange guile; 6.35. And Queen Pasiphae's brute-human son, 6.36. The Minotaur—of monstrous loves the sign. 6.37. Here was the toilsome, labyrinthine maze, 6.38. Where, pitying love-lorn Ariadne's tears, 6.39. The crafty Daedalus himself betrayed 6.40. The secret of his work; and gave the clue 6.41. To guide the path of Theseus through the gloom. 6.42. 0 Icarus, in such well-graven scene 6.43. How proud thy place should be! but grief forbade: 6.44. Twice in pure gold a father's fingers strove 6.45. To shape thy fall, and twice they strove in vain. 6.46. Aeneas long the various work would scan; 6.47. But now Achates comes, and by his side 6.48. Deiphobe, the Sibyl, Glaucus' child. 6.49. Thus to the prince she spoke : 6.50. “Is this thine hour 6.51. To stand and wonder? Rather go obtain 6.52. From young unbroken herd the bullocks seven, 6.53. And seven yearling ewes, our wonted way.” 6.54. Thus to Aeneas; his attendants haste 6.55. To work her will; the priestess, calling loud, 6.57. Deep in the face of that Euboean crag 6.58. A cavern vast is hollowed out amain, 6.59. With hundred openings, a hundred mouths, 6.60. Whence voices flow, the Sibyl's answering songs. 6.61. While at the door they paused, the virgin cried : 6.62. “Ask now thy doom!—the god! the god is nigh!” 6.63. So saying, from her face its color flew, 6.64. Her twisted locks flowed free, the heaving breast 6.65. Swelled with her heart's wild blood; her stature seemed 6.66. Vaster, her accent more than mortal man, 6.67. As all th' oncoming god around her breathed : 6.68. “On with thy vows and prayers, 0 Trojan, on! 6.69. For only unto prayer this haunted cave 6.70. May its vast lips unclose.” She spake no more. 6.71. An icy shudder through the marrow ran 6.72. of the bold Trojans; while their sacred King 6.73. Poured from his inmost soul this plaint and prayer : 6.74. “Phoebus, who ever for the woes of Troy 6.75. Hadst pitying eyes! who gavest deadly aim 6.76. To Paris when his Dardan shaft he hurled 6.77. On great Achilles! Thou hast guided me 6.78. Through many an unknown water, where the seas 6.79. Break upon kingdoms vast, and to the tribes 6.80. of the remote Massyli, whose wild land 6.81. To Syrtes spreads. But now; because at last 6.82. I touch Hesperia's ever-fleeting bound, 6.83. May Troy 's ill fate forsake me from this day! 6.84. 0 gods and goddesses, beneath whose wrath 6.85. Dardania's glory and great Ilium stood, 6.86. Spare, for ye may, the remt of my race! 6.87. And thou, most holy prophetess, whose soul 6.88. Foreknows events to come, grant to my prayer 6.89. (Which asks no kingdom save what Fate decrees) 6.90. That I may stablish in the Latin land 6.91. My Trojans, my far-wandering household-gods, 6.92. And storm-tossed deities of fallen Troy . 6.93. Then unto Phoebus and his sister pale 6.94. A temple all of marble shall be given, 6.95. And festal days to Phoebus evermore. 6.96. Thee also in my realms a spacious shrine 6.97. Shall honor; thy dark books and holy songs 6.98. I there will keep, to be my people's law; 6.99. And thee, benigt Sibyl for all time 6.100. A company of chosen priests shall serve. 6.101. O, not on leaves, light leaves, inscribe thy songs! 6.102. Lest, playthings of each breeze, they fly afar 6.103. In swift confusion! Sing thyself, I pray.” 6.104. So ceased his voice; the virgin through the cave, 6.105. Scarce bridled yet by Phoebus' hand divine, 6.752. Came on my view; their hands made stroke at Heaven 6.753. And strove to thrust Jove from his seat on high. 6.754. I saw Salmoneus his dread stripes endure, 6.755. Who dared to counterfeit Olympian thunder 6.756. And Jove's own fire. In chariot of four steeds, 6.757. Brandishing torches, he triumphant rode 6.758. Through throngs of Greeks, o'er Elis ' sacred way, 6.759. Demanding worship as a god. 0 fool! 6.760. To mock the storm's inimitable flash— 6.761. With crash of hoofs and roll of brazen wheel! 6.762. But mightiest Jove from rampart of thick cloud 6.763. Hurled his own shaft, no flickering, mortal flame, 6.764. And in vast whirl of tempest laid him low. 6.765. Next unto these, on Tityos I looked, 6.766. Child of old Earth, whose womb all creatures bears: 6.767. Stretched o'er nine roods he lies; a vulture huge 6.768. Tears with hooked beak at his immortal side, 6.769. Or deep in entrails ever rife with pain 6.770. Gropes for a feast, making his haunt and home 6.771. In the great Titan bosom; nor will give 6.772. To ever new-born flesh surcease of woe. 6.773. Why name Ixion and Pirithous, 6.774. The Lapithae, above whose impious brows 6.775. A crag of flint hangs quaking to its fall, 6.776. As if just toppling down, while couches proud, 6.777. Propped upon golden pillars, bid them feast 6.778. In royal glory: but beside them lies 6.779. The eldest of the Furies, whose dread hands 6.780. Thrust from the feast away, and wave aloft 6.781. A flashing firebrand, with shrieks of woe. 6.782. Here in a prison-house awaiting doom 6.783. Are men who hated, long as life endured, 6.784. Their brothers, or maltreated their gray sires, 6.785. Or tricked a humble friend; the men who grasped 6.786. At hoarded riches, with their kith and kin 6.787. Not sharing ever—an unnumbered throng; 6.788. Here slain adulterers be; and men who dared 6.789. To fight in unjust cause, and break all faith 6.790. With their own lawful lords. Seek not to know 6.791. What forms of woe they feel, what fateful shape 6.792. of retribution hath o'erwhelmed them there. 6.793. Some roll huge boulders up; some hang on wheels, 6.794. Lashed to the whirling spokes; in his sad seat 6.795. Theseus is sitting, nevermore to rise; 6.796. Unhappy Phlegyas uplifts his voice 6.797. In warning through the darkness, calling loud, 6.798. ‘0, ere too late, learn justice and fear God!’ 6.799. Yon traitor sold his country, and for gold 6.800. Enchained her to a tyrant, trafficking 6.801. In laws, for bribes enacted or made void; 6.802. Another did incestuously take 6.803. His daughter for a wife in lawless bonds. 6.804. All ventured some unclean, prodigious crime; 6.805. And what they dared, achieved. I could not tell, 6.806. Not with a hundred mouths, a hundred tongues, 6.807. Or iron voice, their divers shapes of sin, 6.809. So spake Apollo's aged prophetess. 6.810. “Now up and on!” she cried. “Thy task fulfil! 6.811. We must make speed. Behold yon arching doors 6.812. Yon walls in furnace of the Cyclops forged! 6.813. 'T is there we are commanded to lay down 6.814. Th' appointed offering.” So, side by side, 6.815. Swift through the intervening dark they strode, 6.816. And, drawing near the portal-arch, made pause. 6.817. Aeneas, taking station at the door, 6.818. Pure, lustral waters o'er his body threw, 6.820. Now, every rite fulfilled, and tribute due 6.821. Paid to the sovereign power of Proserpine, 6.822. At last within a land delectable 6.823. Their journey lay, through pleasurable bowers 6.824. of groves where all is joy,—a blest abode! 6.825. An ampler sky its roseate light bestows 6.826. On that bright land, which sees the cloudless beam 6.827. of suns and planets to our earth unknown. 6.828. On smooth green lawns, contending limb with limb, 6.829. Immortal athletes play, and wrestle long 6.830. 'gainst mate or rival on the tawny sand; 6.831. With sounding footsteps and ecstatic song, 6.832. Some thread the dance divine: among them moves 6.833. The bard of Thrace, in flowing vesture clad, 6.834. Discoursing seven-noted melody, 6.835. Who sweeps the numbered strings with changeful hand, 6.836. Or smites with ivory point his golden lyre. 6.837. Here Trojans be of eldest, noblest race, 6.838. Great-hearted heroes, born in happier times, 6.839. Ilus, Assaracus, and Dardanus, 6.840. Illustrious builders of the Trojan town. 6.841. Their arms and shadowy chariots he views, 6.842. And lances fixed in earth, while through the fields 6.843. Their steeds without a bridle graze at will. 6.844. For if in life their darling passion ran 6.845. To chariots, arms, or glossy-coated steeds, 6.846. The self-same joy, though in their graves, they feel. 6.847. Lo! on the left and right at feast reclined 6.848. Are other blessed souls, whose chorus sings 6.849. Victorious paeans on the fragrant air 6.850. of laurel groves; and hence to earth outpours 6.851. Eridanus, through forests rolling free. 6.852. Here dwell the brave who for their native land 6.853. Fell wounded on the field; here holy priests 6.854. Who kept them undefiled their mortal day; 6.855. And poets, of whom the true-inspired song 6.856. Deserved Apollo's name; and all who found 6.857. New arts, to make man's life more blest or fair; 6.858. Yea! here dwell all those dead whose deeds bequeath 6.859. Deserved and grateful memory to their kind. 6.860. And each bright brow a snow-white fillet wears. 6.861. Unto this host the Sibyl turned, and hailed 6.862. Musaeus, midmost of a numerous throng, 6.863. Who towered o'er his peers a shoulder higher: 6.864. “0 spirits blest! 0 venerable bard! 6.865. Declare what dwelling or what region holds 6.866. Anchises, for whose sake we twain essayed 6.867. Yon passage over the wide streams of hell.” 6.868. And briefly thus the hero made reply: 6.869. “No fixed abode is ours. In shadowy groves 6.870. We make our home, or meadows fresh and fair, 6.871. With streams whose flowery banks our couches be. 6.872. But you, if thitherward your wishes turn, 6.873. Climb yonder hill, where I your path may show.” 6.874. So saying, he strode forth and led them on, 6.875. Till from that vantage they had prospect fair 6.876. of a wide, shining land; thence wending down, 6.877. They left the height they trod; for far below 6.878. Father Anchises in a pleasant vale 6.879. Stood pondering, while his eyes and thought surveyed 6.880. A host of prisoned spirits, who there abode 6.881. Awaiting entrance to terrestrial air. 6.882. And musing he reviewed the legions bright 6.883. of his own progeny and offspring proud— 6.884. Their fates and fortunes, virtues and great deeds. 6.885. Soon he discerned Aeneas drawing nigh 6.886. o'er the green slope, and, lifting both his hands 6.887. In eager welcome, spread them swiftly forth. 6.888. Tears from his eyelids rained, and thus he spoke: 6.889. “Art here at last? Hath thy well-proven love 6.890. of me thy sire achieved yon arduous way? 6.891. Will Heaven, beloved son, once more allow 6.892. That eye to eye we look? and shall I hear 7.170. eldest of names divine; the Nymphs he called, 7.171. and river-gods unknown; his voice invoked 7.172. the night, the omen-stars through night that roll. 7.379. on Troy 's embattled plain? Could captured slaves 7.380. not be enslaved again? Was Ilium's flame 7.385. But nay! Though flung forth from their native land, 7.386. I o'er the waves, with enmity unstayed, 7.387. dared give them chase, and on that exiled few 7.389. with ocean's power and heaven's. But what availed 7.390. Syrtes, or Scylla, or Charybdis' waves? 7.392. within their prayed-for land delectable, 7.393. afe from the seas and me! Mars once had power 7.394. the monstrous Lapithae to slay; and Jove 7.395. to Dian's honor and revenge gave o'er 7.396. the land of Calydon. What crime so foul 7.397. was wrought by Lapithae or Calydon? 7.398. But I, Jove's wife and Queen, who in my woes 7.399. have ventured each bold stroke my power could find, 7.400. and every shift essayed,—behold me now 7.401. outdone by this Aeneas! If so weak 7.402. my own prerogative of godhead be, 7.403. let me seek strength in war, come whence it will! 7.404. If Heaven I may not move, on Hell I call. 7.405. To bar him from his Latin throne exceeds 8.312. on every side, which towered into view 8.348. the starting eyeballs stared. Then Hercules 8.355. of bristling shag, the face both beast and man, 8.356. and that fire-blasted throat whence breathed no more 8.357. the extinguished flame. 'T is since that famous day 8.358. we celebrate this feast, and glad of heart 8.608. ummoned Evander. From his couch arose 8.609. the royal sire, and o'er his aged frame 8.610. a tunic threw, tying beneath his feet 8.611. the Tuscan sandals: an Arcadian sword, 8.612. girt at his left, was over one shoulder slung, 8.613. his cloak of panther trailing from behind. 8.614. A pair of watch-dogs from the lofty door 8.615. ran close, their lord attending, as he sought 8.616. his guest Aeneas; for his princely soul 8.617. remembered faithfully his former word, 8.618. and promised gift. Aeneas with like mind 8.619. was stirring early. King Evander's son 8.620. Pallas was at his side; Achates too 8.621. accompanied his friend. All these conjoin 8.622. in hand-clasp and good-morrow, taking seats 8.623. in midcourt of the house, and give the hour 8.625. “Great leader of the Teucrians, while thy life 8.626. in safety stands, I call not Trojan power 8.627. vanquished or fallen. But to help thy war 8.628. my small means match not thy redoubled name. 8.629. Yon Tuscan river is my bound. That way 8.630. Rutulia thrusts us hard and chafes our wall 8.631. with loud, besieging arms. But I propose 8.632. to league with thee a numerous array 8.633. of kings and mighty tribes, which fortune strange 8.634. now brings to thy defence. Thou comest here 8.635. because the Fates intend. Not far from ours 8.636. a city on an ancient rock is seen, 8.637. Agylla, which a warlike Lydian clan 8.638. built on the Tuscan hills. It prospered well 8.639. for many a year, then under the proud yoke 8.640. of King Mezentius it came and bore 8.641. his cruel sway. Why tell the loathsome deeds 8.642. and crimes unspeakable the despot wrought? 8.643. May Heaven requite them on his impious head 8.644. and on his children! For he used to chain 8.645. dead men to living, hand on hand was laid 8.646. and face on face,—torment incredible! 8.647. Till, locked in blood-stained, horrible embrace, 8.648. a lingering death they found. But at the last 8.649. his people rose in furious despair, 8.650. and while he blasphemously raged, assailed 8.651. his life and throne, cut down his guards 8.652. and fired his regal dwellings; he, the while, 8.653. escaped immediate death and fied away 8.654. to the Rutulian land, to find defence 8.655. in Turnus hospitality. To-day 8.656. Etruria, to righteous anger stirred, 8.657. demands with urgent arms her guilty King. 8.658. To their large host, Aeneas, I will give 8.659. an added strength, thyself. For yonder shores 8.660. re-echo with the tumult and the cry 8.661. of ships in close array; their eager lords 8.662. are clamoring for battle. But the song 8.663. of the gray omen-giver thus declares 8.664. their destiny: ‘O goodly princes born 8.665. of old Maeonian lineage! Ye that are 8.666. the bloom and glory of an ancient race, 8.667. whom just occasions now and noble rage 8.668. enflame against Mezentius your foe, 8.669. it is decreed that yonder nation proud 8.670. hall never submit to chiefs Italian-born. 8.671. Seek ye a king from far!’ So in the field 8.672. inert and fearful lies Etruria's force, 8.673. disarmed by oracles. Their Tarchon sent 8.674. envoys who bore a sceptre and a crown 8.675. even to me, and prayed I should assume 8.676. the sacred emblems of Etruria's king, 8.677. and lead their host to war. But unto me 8.678. cold, sluggish age, now barren and outworn, 8.679. denies new kingdoms, and my slow-paced powers 8.680. run to brave deeds no more. Nor could I urge 8.681. my son, who by his Sabine mother's line 8.682. is half Italian-born. Thyself art he, 8.683. whose birth illustrious and manly prime 8.684. fate favors and celestial powers approve. 8.685. Therefore go forth, O bravest chief and King 8.686. of Troy and Italy ! To thee I give 8.687. the hope and consolation of our throne, 8.688. pallas, my son, and bid him find in thee 8.689. a master and example, while he learns 8.690. the soldier's arduous toil. With thy brave deeds 8.691. let him familiar grow, and reverence thee 8.692. with youthful love and honor. In his train 8.693. two hundred horsemen of Arcadia, 8.694. our choicest men-at-arms, shall ride; and he 8.695. in his own name an equal band shall bring 8.696. to follow only thee.” Such the discourse. 8.697. With meditative brows and downcast eyes 8.698. Aeneas and Achates, sad at heart, 8.699. mused on unnumbered perils yet to come. 8.700. But out of cloudless sky Cythera's Queen 8.701. gave sudden signal: from th' ethereal dome 8.702. a thunder-peal and flash of quivering fire 8.703. tumultuous broke, as if the world would fall, 8.704. and bellowing Tuscan trumpets shook the air. 8.705. All eyes look up. Again and yet again 8.706. crashed the terrible din, and where the sky 8.707. looked clearest hung a visionary cloud, 8.708. whence through the brightness blazed resounding arms. 8.709. All hearts stood still. But Troy 's heroic son 8.710. knew that his mother in the skies redeemed 8.711. her pledge in sound of thunder: so he cried, 8.712. “Seek not, my friend, seek not thyself to read 8.713. the meaning of the omen. 'T is to me 8.714. Olympus calls. My goddess-mother gave 8.715. long since her promise of a heavenly sign 8.716. if war should burst; and that her power would bring 8.717. a panoply from Vulcan through the air, 8.718. to help us at our need. Alas, what deaths 8.719. over Laurentum's ill-starred host impend! 8.720. O Turnus, what a reckoning thou shalt pay 8.721. to me in arms! O Tiber, in thy wave 8.722. what helms and shields and mighty soldiers slain 8.723. hall in confusion roll! Yea, let them lead 8.725. He said: and from the lofty throne uprose. 8.726. Straightway he roused anew the slumbering fire 8.727. acred to Hercules, and glad at heart 8.728. adored, as yesterday, the household gods 8.729. revered by good Evander, at whose side 8.730. the Trojan company made sacrifice 8.731. of chosen lambs, with fitting rites and true. 9.641. Tumultuously shouting, they impaled 9.642. on lifted spears—O pitiable sight! — 9.643. the heads of Nisus and Euryalus. 9.644. Th' undaunted Trojans stood in battle-line 10.473. the warrior's fallen forehead smote the dust; 12.134. which leaned its weight against a column tall 12.135. in the mid-court, Auruncan Actor's spoil, 12.136. and waved it wide in air with mighty cry: 12.137. “O spear, that ne'er did fail me when I called,

201. Ptolemy, Syntaxis Mathematica, 5.7 (1st cent. CE - missingth cent. CE) Tagged with subjects: •body as temple Found in books: Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 155

202. Quintilian, Institutes of Oratory, 2.13.13, 6.3.38, 6.3.98 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, as metaliterary devices •clodius pulcher, p., erects a temple of libertas •jerusalem, temple treasures repatriated Found in books: Pandey, The Poetics of Power in Augustan Rome (2018) 146, 147; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56, 153

2.13.13. Timanthes, who was, I think, a native of Cythnus, provides an example of this in the painting with which he won the victory over Colotes of Teos. It represented the sacrifice of Iphigenia, and the artist had depicted an expression of grief on the face of Calchas and of still greater grief on that of Ulysses, while he had given Menelaus an agony of sorrow beyond which his art could not go. Having exhausted his powers of emotional expression he was at a loss to portray the father's face as it deserved, and solved the problem by veiling his head and leaving his sorrow to the imagination of the spectator.

203. Josephus Flavius, Jewish War, 7.218, 2.176, 2.175, 2.50, 2.177, 2.293, 1.225, 1.179, 1.222, 2.571, 1.187, 1.188, 1.189, 1.190, 1.191, 1.192, 1.185, 6.425, 6.424, 5.205, 6.335, 6.423, 3.308, 3.315, 3.314, 3.313, 3.312, 3.311, 3.310, 3.309, 3.307, 7.436, 7.434, 7.432, 7.431, 7.430, 7.429, 7.428, 7.435, 7.433, 7.427, 7.426, 7.425, 7.424, 7.423, 7.422, 7.421, 7.420, 2.487, 5.190, 5.191, 5.193, 5.194, 5.212, 5.237, 5.192, 5.234, 5.195, 5.235, 5.196, 5.236, 5.216, 5.210, 5.185, 5.209, 5.223, 5.208, 5.224, 5.207, 5.186, 5.206, 5.222, 5.225, 5.215, 5.217, 5.184, 5.214, 5.219, 5.213, 5.211, 5.220, 5.221, 4.324, 5.188, 5.199, 5.230, 5.231, 5.232, 5.198, 5.189, 5.197, 5.233, 5.229, 5.200, 5.204, 5.187, 5.226, 5.203, 5.202, 5.227, 5.201, 5.218, 5.228, 4.200, 4.201, 5.402, 6.300, 5.412, 6.110, 5.403, 7.328, 5.19, 4.313, 4.151, 2.455, 2.539, 4.150, 1.148, 1.32, 6.98, 2.229, 2.231, 2.230, 2.228, 1.33, 7.419, 7.418, 7.417, 7.416, 2.409, 1.31, 2.197, 2.410, 7.437, 5.529, 3.352, 1.3, 7.408, 7.411, 7.412, 7.413, 7.414, 7.415, 7.409, 7.410, 7.117, 4.656, 1.404, 1.405, 1.406, 2.168, 1.90, 1.34, 5.527, 1.279, 1.117, 1.118, 1.119, 1.120, 1.195, 1.193, 1.194, 1.196, 5.123, 3.4, bj7, 7.427b, 7.432a, 7.432b, 427a, 7.139, 7.140, 7.141, 7.142, 7.143, 7.144, 7.145, 7.147, 7.146, 7.135, 7.134, 7.133, 7.132, 7.158, 7.159, 7.160, 7.161, 7.162, 6.390, 6.387, 6.388, 6.389, 6.391, 7.149, 7.148, 7.150 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 430; Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 98

7.218. φόρον δὲ τοῖς ὁπουδηποτοῦν οὖσιν ̓Ιουδαίοις ἐπέβαλεν δύο δραχμὰς ἕκαστον κελεύσας ἀνὰ πᾶν ἔτος εἰς τὸ Καπετώλιον φέρειν, ὥσπερ πρότερον εἰς τὸν ἐν ̔Ιεροσολύμοις νεὼν συνετέλουν. καὶ τὰ μὲν ̓Ιουδαίων τότε τοιαύτην εἶχε κατάστασιν.

7.218. He also laid a tribute upon the Jews wheresoever they were, and enjoined every one of them to bring two drachmae every year into the Capitol, as they used to pay the same to the temple at Jerusalem. And this was the state of the Jewish affairs at this time.

204. Plutarch, Alexander The Great, a b c d\n0 "52.6" "52.6" "52 6" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temples, shrines, and altars, of iuuentas / iuuentus (circus maximus) Found in books: Buszard, Greek Translations of Roman Gods (2023) 223

205. Plutarch, Aemilius Paulus, a b c d\n0 28.5 28.5 28 5\n1 25.4 25.4 25 4\n2 25.3 25.3 25 3\n3 25.2 25.2 25 2\n4 "25.3" "25.3" "25 3" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 109

206. Pliny The Elder, Natural History, a b c d\n0 36.45 36.45 36 45\n1 2.95.208 2.95.208 2 95\n2 35.100 35.100 35 100\n3 7.121 7.121 7 121\n4 10.5 10.5 10 5\n.. ... ... ... ...\n72 "35.66" "35.66" "35 66"\n73 "34.73" "34.73" "34 73"\n74 "35.108" "35.108" "35 108"\n75 "7.141" "7.141" "7 141"\n76 35.10 35.10 35 10\n\n[77 rows x 4 columns] (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 332

36.45. These stones, then, can be cut with a saw. However, the specular stone (for even this substance ranks as a stone) has a far more amenable character which allows it to be split into plates as thin as may be wished. Formerly it was produced only in Hither Spain, and even then not in the whole of the province, but merely within an area of a hundred miles around the city of Priego. Nowadays supplies come too from Cyprus, Cappadocia, Sicily and, a recent discovery, from Africa. However, all these kinds are inferior to that of Spain: Cappadocia produces the largest pieces, but they lack transparency. Moreover, in the region of Bononia in Italy small streaks occur tightly embedded within hard rock; and yet they are large enough for their essential similarity to the rest to be unmistakable. In Spain the specular stone is dug at a great depth by means of shafts; and it is found too just beneath the surface enclosed in rock, in which case it has to be torn away or cut out; but for the most part its formation allows it to be dug, since it occurs in isolation as rough blocks. No piece exceeding five feet in length has hitherto been discovered. It is palpably obvious that we have here a liquid which, like rock-crystal, has been frozen and petrified by an exhalation in the earth, because when wild animals fall down the shafts just mentioned the marrow in their bones after a single winter takes on the appearance of this selfsame stone. On occasion a black variety of the stone is also found, but it is the bright kind, notoriously soft though it may be, that has a remarkable property of withstanding the effects of hot and cold weather. Moreover, provided that it escapes abuse, it does not deteriorate, although this is apt to happen even with blocks of many varieties of stone. A further use has been devised for the specular stone in the shape of the shavings and flakes strewn on the surface of the Circus Maximus during the Games to produce an attractively bright effect.

207. Phlegon of Tralles, De Rebus Mirabilibus, 841d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temples, of asclepius at sunium Found in books: Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 98

208. Petronius Arbiter, Satyricon, 29, 38, 83, 60 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 197

60. We were not given long to admire these elegant tours de force; suddenly there came a noise from the ceiling, and the whole dining-room trembled. I rose from my place in a panic: I was afraid some acrobat would come down through the roof. All the other guests too looked up astonished, wondering what the new portent from heaven was announced. The whole ceiling parted asunder, and an enormous hoop, apparently knocked out of a giant cask, was let down. All round it were hung golden crowns and alabaster boxes of perfumes. We were asked to take these presents for ourselves, when I looked back at the table. . . . A dish with some cakes on it had now been put there, a Priapus made by the confectioner standing in the middle, holding up every kind of fruit and grapes in his wide apron in the conventional style. We reached greedily after his treasures, and a sudden fresh turn of humour renewed our merriment. All the cakes and all the fruits, however lightly they were touched, began to spurt out saffron, and the nasty juice flew even into our mouths. We thought it must be a sacred dish that was anointed with such holy appointments, and we all stood straight up and cried, "The gods bless Augustus, the father of his country." But as some people even after this solemnity snatched at the fruit, we filled our napkins too, myself especially, for I thought that I could never fill Giton's lap with a large enough present. Meanwhile three boys came in with their white tunics well tucked up, and two of them put images of the Lares with lockets round their necks on the table, while one carried round a bowl of wine and cried, "God be gracious unto us." Trimalchio said that one of the images was called Gain, another Luck, and the third Profit. And as everybody else kissed Trimalchio's true portrait we were ashamed to pass it by.

209. Petronius Arbiter, Satyricon, 29, 60, 83, 38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 197

38. You must not suppose either that he buys anything. Everything is home-grown: wool, citrons, pepper; you can have cock's milk for the asking. Why, his wool was not growing of fine enough quality. He bought rams from Tarentum and sent them into his flocks with a smack behind. He had bees brought from Athens to give him Attic honey on the premises; the Roman-born bees incidentally will be improved by the Greeks. Within the last few days, I may say, he has written for a cargo of mushroom spawn from India. And he has not got a single mule which is not the child of a wild ass. You see all the cushions here: every one has purple or scarlet stuffing. So high is his felicity. But do not look down on the other freedmen who are his friends. They are very juicy people. That one you see lying at the bottom of the end sofa has his eight hundred thousand. He was quite a nobody. A little time ago he was carrying loads of wood on his back. People do say—I know nothing, but I have heard—that he pulled off a goblin's cap and found a fairy hoard. If God makes presents I am jealous of nobody. Still, he shows the marks of his master's fingers, and has a fine opinion of himself. So he has just put up a notice on his hovel: 'This attic, the property of Caius Pompeii's Diogenes, to let from the 1st of July, the owner having purchased a house.' That person there too who is lying in the freedman's place is well pleased with himself. I do not blame him. He had his million in his hands, but he has had a bad shaking. I believe he cannot call his hair his own. No fault of his I am sure; there is no better fellow alive; but it is the damned freedmen who have pocketed everything. You know how it is: the company's pot goes off the boil, and the moment business takes a bad turn your friends desert you. You see him in this state: and what a fine trade he drove! He was an undertaker. He used to dine like a prince: boars cooked in a cloth, wonderful sweet things, game, chefs and confectioners! There used to be more wine spilt under the table than many a man has in his cellars. He was a fairy prince, not a mortal. When his business was failing, and he was afraid his creditors might guess that he was going bankrupt, he advertised a sale in this fashion: "Caius Julius Proculus will offer for sale some articles for which he has no further use."

210. New Testament, Matthew, 5.23, 11.5, 11.4, 5.8, 6.3, 6.4, 6.2, 6.1, 19.22, 19.21, 19.17, 19.20, 19.18, 19.19, 5.42, 6.24, 19.24, 19.16, 19.23, 5.40, 21.12, 5.3, 21.13, 17.25, 17.26, 17.27, 231, 17.24, 15.39, 15.38, 14.21, 6.34, 14.20, 14.19, 14.13, 14.18, 14.14, 14.17, 14.15, 14.16, 15.32, 6.25, 6.26, 15.37, 6.27, 6.28, 15.36, 6.29, 15.35, 6.30, 6.31, 15.34, 6.32, 15.33, 6.33, 11.17, 365, col. ii, ll. 5-7, 13.14, 13.15, 26.55, 11.48, 11.46, 11.47, 11.54, 7.1, 8.44, 5.41, 24.20, 26.66, 26.67, 26.68, 27.1, 26.65, 26.64, 26.62, 26.57, 26.58, 26.59, 26.60, 26.61, 26.63 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 191

5.23. ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ,

5.23. "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you,

211. New Testament, Mark, 1.40-1.44, 4.12, 6.1-6.6, 6.32-6.44, 8.1-8.10, 10.17-10.25, 11.15-11.17, 12.1-12.9, 12.38-12.44, 13.1-13.2, 13.26, 14.49, 15.10, 15.21 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 189, 192; Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 132; Ganzel and Holtz, Contextualizing Jewish Temples (2020) 151; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 165; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 223, 224, 229, 232, 235, 237, 238; Levine, The Ancient Synagogue, The First Thousand Years (2005) 49, 56; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 216; Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 35; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 149

1.40. Καὶ ἔρχεται πρὸς αὐτὸν λεπρὸς παρακαλῶν αὐτὸν [καὶ γονυπετῶν] λέγων αὐτῷ ὅτι Ἐὰν θέλῃς δύνασαί με καθαρίσαι. 1.41. καὶ σπλαγχνισθεὶς ἐκτείνας τὴν χεῖρα αὐτοῦ ἥψατο καὶ λέγει αὐτῷ Θέλω, καθαρίσθητι· 1.42. καὶ εὐθὺς ἀπῆλθεν ἀπʼ αὐτοῦ ἡ λέπρα, καὶ ἐκαθερίσθη. 1.43. καὶ ἐμβριμησάμενος αὐτῷ εὐθὺς ἐξέβαλεν αὐτόν, 1.44. καὶ λέγει αὐτῷ Ὅρα μηδενὶ μηδὲν εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ ἱερεῖ καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν Μωυσῆς εἰς μαρτύριον αὐτοῖς. 4.12. ἵνα βλέποντες βλέπωσι καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσι καὶ μὴ συνίωσιν, μή ποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς. 6.1. Καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 6.2. Καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ· καὶ οἱ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες Πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι; 6.3. οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας καὶ ἀδελφὸς Ἰακώβου καὶ Ἰωσῆτος καὶ Ἰούδα καὶ Σίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ. 6.4. καὶ ἔλεγεν αὐτοῖς ὁ Ἰησοῦς ὅτι Οὐκ ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν τῇ πατρίδι αὐτοῦ καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ καὶ ἐν τῇ οἰκίᾳ αὐτοῦ. 6.5. Καὶ οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις ἐπιθεὶς τὰς χεῖρας ἐθεράπευσεν· 6.6. καὶ ἐθαύμασεν διὰ τὴν ἀπιστίαν αὐτῶν. Καὶ περιῆγεν τὰς κώμας κύκλῳ διδάσκων. 6.32. καὶ ἀπῆλθον ἐν τῷ πλοίῳ εἰς ἔρημον τόπον κατʼ ἰδίαν. 6.33. καὶ εἶδαν αὐτοὺς ὑπάγοντας καὶ ἔγνωσαν πολλοί, καὶ πεζῇ ἀπὸ πασῶν τῶν πόλεων συνέδραμον ἐκεῖ καὶ προῆλθον αὐτούς. 6.34. Καὶ ἐξελθὼν εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη ἐπʼ αὐτοὺς ὅτι ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα, καὶ ἤρξατο διδάσκειν αὐτοὺς πολλά. 6.35. Καὶ ἤδη ὥρας πολλῆς γενομένης προσελθόντες αὐτῷ οἱ μαθηταὶ αὐτοῦ ἔλεγον ὅτι Ἔρημός ἐστιν ὁ τόπος, καὶ ἤδη ὥρα πολλή· 6.36. ἀπόλυσον αὐτούς, ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς καὶ κώμας ἀγοράσωσιν ἑαυτοῖς τί φάγωσιν. 6.37. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Δότε αὐτοῖς ὑμεῖς φαγεῖν. καὶ λέγουσιν αὐτῷ Ἀπελθόντες ἀγοράσωμεν δηναρίων διακοσίων ἄρτους καὶ δώσομεν αὐτοῖς φαγεῖν; 6.38. ὁ δὲ λέγει αὐτοῖς Πόσους ἔχετε ἄρτους; ὑπάγετε ἴδετε. καὶ γνόντες λέγουσιν Πέντε, καὶ δύο ἰχθύας. 6.39. καὶ ἐπέταξεν αὐτοῖς ἀνακλιθῆναι πάντας συμπόσια συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ. 6.40. καὶ ἀνέπεσαν πρασιαὶ πρασιαὶ κατὰ ἑκατὸν καὶ κατὰ πεντήκοντα. 6.41. καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κατέκλασεν τοὺς ἄρτους καὶ ἐδίδου τοῖς μαθηταῖς ἵνα παρατιθῶσιν αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν. 6.42. καὶ ἔφαγον πάντες καὶ ἐχορτάσθησαν· 6.43. καὶ ἦραν κλάσματα δώδεκα κοφίνων πληρώματα καὶ ἀπὸ τῶν ἰχθύων. 6.44. καὶ ἦσαν οἱ φαγόντες τοὺς ἄρτους πεντακισχίλιοι ἄνδρες. 8.1. Ἐν ἐκείναις ταῖς ἡμέραις πάλιν πολλοῦ ὄχλου ὄντος καὶ μὴ ἐχόντων τί φάγωσιν, προσκαλεσάμενος τοὺς μαθητὰς λέγει αὐτοῖς 8.2. Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι καὶ οὐκ ἔχουσιν τί φάγωσιν· 8.3. καὶ ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν, ἐκλυθήσονται ἐν τῇ ὁδῷ· καί τινες αὐτῶν ἀπὸ μακρόθεν εἰσίν. 8.4. καὶ ἀπεκρίθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ ὅτι Πόθεν τούτους δυνήσεταί τις ὧδε χορτάσαι ἄρτων ἐπʼ ἐρημίας; 8.5. καὶ ἠρώτα αὐτούς Πόσους ἔχετε ἄρτους; οἱ δὲ εἶπαν Ἑπτά. 8.6. καὶ παραγγέλλει τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τῆς γῆς· καὶ λαβὼν τοὺς ἑπτὰ ἄρτους εὐχαριστήσας ἔκλασεν καὶ ἐδίδου τοῖς μαθηταῖς αὐτοῦ ἵνα παρατιθῶσιν καὶ παρέθηκαν τῷ ὄχλῳ. 8.7. καὶ εἶχαν ἰχθύδια ὀλίγα· καὶ εὐλογήσας αὐτὰ εἶπεν καὶ ταῦτα παρατιθέναι. 8.8. καὶ ἔφαγον καὶ ἐχορτάσθησαν, καὶ ἦραν περισσεύματα κλασμάτων ἑπτὰ σφυρίδας. 8.9. ἦσαν δὲ ὡς τετρακισχίλιοι. καὶ ἀπέλυσεν αὐτούς. 8.10. Καὶ εὐθὺς ἐμβὰς εἰς τὸ πλοῖον μετὰ τῶν μαθητῶν αὐτοῦ ἦλθεν εἰς τὰ μέρη Δαλμανουθά. 10.17. Καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδὸν προσδραμὼν εἷς καὶ γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν Διδάσκαλε ἀγαθέ, τί ποιήσω ἵνα ζωὴν αἰώνιον κληρονομήσω; 10.18. ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός. 10.19. τὰς ἐντολὰς οἶδας Μὴ φονεύσῃς, Μὴ μοιχεύσῃς, Μὴ κλέψῃς, Μὴ ψευδομαρτυρήσῃς, Μὴ ἀποστερήσῃς, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα. 10.20. ὁ δὲ ἔφη αὐτῷ Διδάσκαλε, ταῦτα πάντα ἐφυλαξάμην ἐκ νεότητός μου. 10.21. ὁ δὲ Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ Ἕν σε ὑστερεῖ· ὕπαγε ὅσα ἔχεις πώλησον καὶ δὸς [τοῖς] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ δεῦρο ἀκολούθει μοι. 10.22. ὁ δὲ στυγνάσας ἐπὶ τῷ λόγῳ ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα πολλά. 10.23. Καὶ περιβλεψάμενος ὁ Ἰησοῦς λέγει τοῖς μαθηταῖς αὐτοῦ Πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελεύσονται. 10.24. οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ. ὁ δὲ Ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς Τέκνα, πῶς δύσκολόν ἐστιν εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν· 10.25. εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυμαλιᾶς ῥαφίδος διελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν. 11.15. Καὶ ἔρχονται εἰς Ἰεροσόλυμα. Καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ τοὺς ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς κατέστρεψεν 11.16. καὶ οὐκ ἤφιεν ἵνα τις διενέγκῃ σκεῦος διὰ τοῦ ἱεροῦ, 11.17. καὶ ἐδίδασκεν καὶ ἔλεγεν Οὐ γέγραπται ὅτι Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν. 12.1. Καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν Ἀμπελῶνα ἄνθρωπος ἐφύτευσεν, καὶ περιέθηκεν φραγμὸν καὶ ὤρυξεν ὑπολήνιον καὶ ᾠκοδόμησεν πύργον, καὶ ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν. 12.2. καὶ ἀπέστειλεν πρὸς τοὺς γεωργοὺς τῷ καιρῷ δοῦλον, ἵνα παρὰ τῶν γεωργῶν λάβῃ ἀπὸ τῶν καρπῶν τοῦ ἀμπελῶνος· 12.3. καὶ λαβόντες αὐτὸν ἔδειραν καὶ ἀπέστειλαν κενόν. 12.4. καὶ πάλιν ἀπέστειλεν πρὸς αὐτοὺς ἄλλον δοῦλον· κἀκεῖνον ἐκεφαλίωσαν καὶ ἠτίμασαν. 12.5. καὶ ἄλλον ἀπέστειλεν· κἀκεῖνον ἀπέκτειναν, καὶ πολλοὺς ἄλλους, οὓς μὲν δέροντες οὓς δὲ ἀποκτέννυντες. 12.6. ἔτι ἕνα εἶχεν, υἱὸν ἀγαπητόν· ἀπέστειλεν αὐτὸν ἔσχατον πρὸς αὐτοὺς λέγων ὅτι Ἐντραπήσονται τὸν υἱόν μου. 12.7. ἐκεῖνοι δὲ οἱ γεωργοὶ πρὸς ἑαυτοὺς εἶπαν ὅτι Οὗτός ἐστιν ὁ κληρονόμος· δεῦτε ἀποκτείνωμεν αὐτόν, καὶ ἡμῶν ἔσται ἡ κληρονομία. 12.8. καὶ λαβόντες ἀπέκτειναν αὐτόν, καὶ ἐξέβαλον αὐτὸν ἔξω τοῦ ἀμπελῶνος. 12.9. τί ποιήσει ὁ κύριος τοῦ ἀμπελῶνος; ἐλεύσεται καὶ ἀπολέσει τοὺς γεωργούς, καὶ δώσει τὸν ἀμπελῶνα ἄλλοις. 12.38. Καὶ ἐν τῇ διδαχῇ αὐτοῦ ἔλεγεν Βλέπετε ἀπὸ τῶν γραμματέων τῶν θελόντων ἐν στολαῖς περιπατεῖν καὶ ἀσπασμοὺς ἐν ταῖς ἀγοραῖς 12.39. καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ πρωτοκλισίας ἐν τοῖς δείπνοις, 12.40. οἱ κατέσθοντες τὰς οἰκίας τῶν χηρῶν καὶ προφάσει μακρὰ προσευχόμενοι· οὗτοι λήμψονται περισσότερον κρίμα. 12.41. Καὶ καθίσας κατέναντι τοῦ γαζοφυλακίου ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον· καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά· 12.42. καὶ ἐλθοῦσα μία χήρα πτωχὴ ἔβαλεν λεπτὰ δύο, ὅ ἐστιν κοδράντης. 12.43. καὶ προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔβαλεν τῶν βαλλόντων εἰς τὸ γαζοφυλάκιον· 12.44. πάντες γὰρ ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον, αὕτη δὲ ἐκ τῆς ὑστερήσεως αὐτῆς πάντα ὅσα εἶχεν ἔβαλεν, ὅλον τὸν βίον αὐτῆς. 13.1. Καὶ ἐκπορευομένου αὐτοῦ ἐκ τοῦ ἱεροῦ λέγει αὐτῷ εἷς τῶν μαθητῶν αὐτοῦ Διδάσκαλε, ἴδε ποταποὶ λίθοι καὶ ποταπαὶ οἰκοδομαί. 13.2. καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς; οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον ὃς οὐ μὴ καταλυθῇ . 13.26. καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις μετὰ δυνάμεως πολλῆς καὶ δόξης· 14.49. καθʼ ἡμέραν ἤμην πρὸς ὑμᾶς ἐν τῷ ἱερῷ διδάσκων καὶ οὐκ ἐκρατήσατέ με· ἀλλʼ ἵνα πληρωθῶσιν αἱ γραφαί. 15.10. ἐγίνωσκεν γὰρ ὅτι διὰ φθόνον παραδεδώκεισαν αὐτὸν [οἱ ἀρχιερεῖς]. 15.21. καὶ ἀγγαρεύουσιν παράγοντά τινα Σίμωνα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ, τὸν πατέρα Ἀλεξάνδρου καὶ Ῥούφου, ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ.

1.40. There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean." 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean." 1.42. When he had said this, immediately the leprosy departed from him, and he was made clean. 1.43. He strictly warned him, and immediately sent him out, 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them." 4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.'" 6.1. He went out from there. He came into his own country, and his disciples followed him. 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.4. Jesus said to them, "A prophet is not without honor, except in his own country, and among his own relatives, and in his own house." 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 6.6. He marveled because of their unbelief. He went around the villages teaching. 6.32. They went away in the boat to a desert place by themselves. 6.33. They saw them going, and many recognized him and ran there on foot from all the cities. They arrived before them and came together to him. 6.34. Jesus came out, saw a great multitude, and he had compassion on them, because they were like sheep without a shepherd, and he began to teach them many things. 6.35. When it was late in the day, his disciples came to him, and said, "This place is deserted, and it is late in the day. 6.36. Send them away, that they may go into the surrounding country and villages, and buy themselves bread, for they have nothing to eat." 6.37. But he answered them, "You give them something to eat."They asked him, "Shall we go and buy two hundred denarii worth of bread, and give them something to eat?" 6.38. He said to them, "How many loaves do you have? Go see."When they knew, they said, "Five, and two fish." 6.39. He commanded them that everyone should sit down in groups on the green grass. 6.40. They sat down in ranks, by hundreds and by fifties. 6.41. He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. 6.42. They all ate, and were filled. 6.43. They took up twelve baskets full of broken pieces and also of the fish. 6.44. Those who ate the loaves were five thousand men. 8.1. In those days, when there was a very great multitude, and they had nothing to eat, Jesus called his disciples to himself, and said to them, 8.2. "I have compassion on the multitude, because they have stayed with me now three days, and have nothing to eat. 8.3. If I send them away fasting to their home, they will faint on the way, for some of them have come a long way." 8.4. His disciples answered him, "From where could one satisfy these people with bread here in a deserted place?" 8.5. He asked them, "How many loaves do you have?"They said, "Seven." 8.6. He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them, and gave them to his disciples to serve, and they served the multitude. 8.7. They had a few small fish. Having blessed them, he said to serve these also. 8.8. They ate, and were filled. They took up seven baskets of broken pieces that were left over. 8.9. Those who had eaten were about four thousand. Then he sent them away. 8.10. Immediately he entered into the boat with his disciples, and came into the region of Dalmanutha. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life?" 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God. 10.19. You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not give false testimony,' 'Do not defraud,' 'Honor your father and mother.'" 10.20. He said to him, "Teacher, I have observed all these things from my youth." 10.21. Jesus looking at him loved him, and said to him, "One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me, taking up the cross." 10.22. But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. 10.23. Jesus looked around, and said to his disciples, "How difficult it is for those who have riches to enter into the Kingdom of God!" 10.24. The disciples were amazed at his words. But Jesus answered again, "Children, how hard is it for those who trust in riches to enter into the Kingdom of God! 10.25. It is easier for a camel to go through a needle's eye than for a rich man to enter into the Kingdom of God." 11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves. 11.16. He would not allow anyone to carry a container through the temple. 11.17. He taught, saying to them, "Isn't it written, 'My house will be called a house of prayer for all the nations?' But you have made it a den of robbers!" 12.1. He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country. 12.2. When it was time, he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard. 12.3. They took him, beat him, and sent him away empty. 12.4. Again, he sent another servant to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated. 12.5. Again he sent another; and they killed him; and many others, beating some, and killing some. 12.6. Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.' 12.7. But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.' 12.8. They took him, killed him, and cast him out of the vineyard. 12.9. What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others. 12.38. In his teaching he said to them, "Beware of the scribes, who like to walk in long robes, and to get greetings in the marketplaces, 12.39. and the best seats in the synagogues, and the best places at feasts: 12.40. those who devour widows' houses, and for a pretense make long prayers. These will receive greater condemnation." 12.41. Jesus sat down opposite the treasury, and saw how the multitude cast money into the treasury. Many who were rich cast in much. 12.42. A poor widow came, and she cast in two small brass coins, which make a quadrans. 12.43. He called his disciples to himself, and said to them, "Most assuredly I tell you, this poor widow gave more than all those who are giving into the treasury, 12.44. for they all gave out of their abundance, but she, out of her poverty, gave all that she had to live on." 13.1. As he went out out of the temple, one of his disciples said to him, "Teacher, see what kind of stones and what kind of buildings!" 13.2. Jesus said to him, "Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down." 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 14.49. I was daily with you in the temple teaching, and you didn't arrest me. But this is so that the Scriptures might be fulfilled." 15.10. For he perceived that for envy the chief priests had delivered him up. 15.21. They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross.

212. New Testament, Luke, 1.59, 4.16-4.30, 5.1-5.11, 6.20, 6.29-6.30, 7.22, 7.32, 9.10-9.17, 12.23-12.32, 16.13, 18.10-18.13, 18.18-18.25, 19.45-19.47, 21.1-21.5, 21.22, 21.24, 21.37, 22.53, 23.26, 24.20, 24.53 (1st cent. CE - 1st cent. CE) Tagged with subjects: •onias temple, identity of builder •asclepius, temples •temple, as ritually inadequate, in new testament •castor and pollux, temple of •temple of, castor and pollux •widow’s mite, tale of, as condemnation of temple •temple, community as •temples, treasury of •hasmonean temple •tractate middot, as pre-herodian temple •religion passim, temple, shrine •sermon (derashah), homily, second temple period •temple as locus of conflict Found in books: Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 191; Ganzel and Holtz, Contextualizing Jewish Temples (2020) 151; Jenkyns, God, Space, and City in the Roman Imagination (2013) 113; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 223, 232, 237, 238; Levine, The Ancient Synagogue, The First Thousand Years (2005) 49, 56; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 216; Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 35; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 100; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 149, 164

1.59. Καὶ ἐγένετο ἐν τῇ ἡμέρᾳ τῇ ὀγδόῃ ἦλθαν περιτεμεῖν τὸ παιδίον, καὶ ἐκάλουν αὐτὸ ἐπὶ τῷ ὀνόματι τοῦ πατρὸς αὐτοῦ Ζαχαρίαν. 4.16. Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17. καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν [τὸν] τόπον οὗ ἦν γεγραμμένον 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21. ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. 4.22. καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος; 4.23. καὶ εἶπεν πρὸς αὐτούς Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα εἰς τὴν — Καφαρναοὺμ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου. 4.24. εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 4.25. ἐπʼ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλείου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, 4.26. καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλείας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν. 4.27. καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. 4.28. καὶ ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ ἀκούοντες ταῦτα, 4.29. καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφʼ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν, ὥστε κατακρημνίσαι αὐτόν· 4.30. αὐτὸς δὲ διελθὼν διὰ μέσου αὐτῶν ἐπορεύετο. 5.1. Ἐγένετο δὲ ἐν τῷ τὸν ὄχλον ἐπικεῖσθαι αὐτῷ καὶ ἀκούειν τὸν λόγον τοῦ θεοῦ καὶ αὐτὸς ἦν ἑστὼς παρὰ τὴν λίμνην Γεννησαρέτ, 5.2. καὶ εἶδεν πλοῖα δύο ἑστῶτα παρὰ τὴν λίμνην, οἱ δὲ ἁλεεῖς ἀπʼ αὐτῶν ἀποβάντες ἔπλυνον τὰ δίκτυα. 5.3. ἐμβὰς δὲ εἰς ἓν τῶν πλοίων, ὃ ἦν Σίμωνος, ἠρώτησεν αὐτὸν ἀπὸ τῆς γῆς ἐπαναγαγεῖν ὀλίγον, καθίσας δὲ ἐκ τοῦ πλοίου ἐδίδασκεν τοὺς ὄχλους. 5.4. ὡς δὲ ἐπαύσατο λαλῶν, εἶπεν πρὸς τὸν Σίμωνα Ἐπανάγαγε εἰς τὸ βάθος καὶ χαλάσατε τὰ δίκτυα ὑμῶν εἰς ἄγραν. 5.5. καὶ ἀποκριθεὶς Σίμων εἶπεν Ἐπιστάτα, διʼ ὅλης νυκτὸς κοπιάσαντες οὐδὲν ἐλάβομεν, ἐπὶ δὲ τῷ ῥήματί σου χαλάσω τὰ δίκτυα. 5.6. καὶ τοῦτο ποιήσαντες συνέκλεισαν πλῆθος ἰχθύων πολύ, διερήσσετο δὲ τὰ δίκτυα αὐτῶν. 5.7. καὶ κατένευσαν τοῖς μετόχοις ἐν τῷ ἑτέρῳ πλοίῳ τοῦ ἐλθόντας συλλαβέσθαι αὐτοῖς· καὶ ἦλθαν, καὶ ἔπλησαν ἀμφότερα τὰ πλοῖα ὥστε βυθίζεσθαι αὐτά. 5.8. ἰδὼν δὲ Σίμων Πέτρος προσέπεσεν τοῖς γόνασιν Ἰησοῦ λέγων Ἔξελθε ἀπʼ ἐμοῦ, ὅτι ἀνὴρ ἁμαρτωλός εἰμι, κύριε· 5.9. θάμβος γὰρ περιέσχεν αὐτὸν καὶ πάντας τοὺς σὺν αὐτῷ ἐπὶ τῇ ἄγρᾳ τῶν ἰχθύων ὧν συνέλαβον, 5.10. ὁμοίως δὲ καὶ Ἰάκωβον καὶ Ἰωάνην υἱοὺς Ζεβεδαίου, οἳ ἦσαν κοινωνοὶ τῷ Σίμωνι. καὶ εἶπεν πρὸς τὸν Σίμωνα Ἰησοῦς Μὴ φοβοῦ· ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν. 5.11. καὶ καταγαγόντες τὰ πλοῖα ἐπὶ τὴν γῆν ἀφέντες πάντα ἠκολούθησαν αὐτῷ. 6.20. Καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τοὺς μαθητὰς αὐτοῦ ἔλεγεν Μακάριοι οἱ πτωχοί, ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία τοῦ θεοῦ. 6.29. τῷ τύπτοντί σε ἐπὶ τὴν σιαγόνα πάρεχε καὶ τὴν ἄλλην, καὶ ἀπὸ τοῦ αἴροντός σου τὸ ἱμάτιον καὶ τὸν χιτῶνα μὴ κωλύσῃς. 6.30. παντὶ αἰτοῦντί σε δίδου, καὶ ἀπὸ τοῦ αἴροντος τὰ σὰ μὴ ἀπαίτει. 7.22. καὶ ἀποκριθεὶς εἶπεν αὐτοῖς Πορευθέντες ἀπαγγείλατε Ἰωάνει ἃ εἴδετε καὶ ἠκούσατε· τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται· 7.32. ὅμοιοι; ὅμοιοί εἰσιν παιδίοις τοῖς ἐν ἀγορᾷ καθημένοις καὶ προσφωνοῦσιν ἀλλήλοις, ἃ λέγει Ηὐλήσαμεν ὑμῖν καὶ οὐκ ὠρχήσασθε· ἐθρηνήσαμεν καὶ οὐκ ἐκλαύσατε· 9.10. Καὶ ὑποστρέψαντες οἱ ἀπόστολοι διηγήσαντο αὐτῷ ὅσα ἐποίησαν. Καὶ παραλαβὼν αὐτοὺς ὑπεχώρησεν κατʼ ἰδίαν εἰς πόλιν καλουμένην Βηθσαιδά. 9.11. οἱ δὲ ὄχλοι γνόντες ἠκολούθησαν αὐτῷ. καὶ ἀποδεξάμενος αὐτοὺς ἐλάλει αὐτοῖς περὶ τῆς βασιλείας τοῦ θεοῦ, καὶ τοὺς χρείαν ἔχοντας θεραπείας ἰᾶτο. 9.12. Ἡ δὲ ἡμέρα ἤρξατο κλίνειν· προσελθόντες δὲ οἱ δώδεκα εἶπαν αὐτῷ Ἀπόλυσον τὸν ὄχλον, ἵνα πορευθέντες εἰς τὰς κύκλῳ κώμας καὶ ἀγροὺς καταλύσωσιν καὶ εὕρωσιν ἐπισιτισμόν, ὅτι ὧδε ἐν ἐρήμῳ τόπῳ ἐσμέν. 9.13. εἶπεν δὲ πρὸς αὐτούς Δότε αὐτοῖς φαγεῖν ὑμεῖς. οἱ δὲ εἶπαν Οὐκ εἰσὶν ἡμῖν πλεῖον ἢ ἄρτοι πέντε καὶ ἰχθύες δύο, εἰ μήτι πορευθέντες ἡμεῖς ἀγοράσωμεν εἰς πάντα τὸν λαὸν τοῦτον βρώματα. 9.14. ἦσαν γὰρ ὡσεὶ ἄνδρες πεντακισχίλιοι. εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ Κατακλίνατε αὐτοὺς κλισίας ὡσεὶ ἀνὰ πεντήκοντα. 9.15. καὶ ἐποίησαν οὕτως καὶ κατέκλιναν ἅπαντας. 9.16. λαβὼν δὲ τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν αὐτοὺς καὶ κατέκλασεν καὶ ἐδίδου τοῖς μαθηταῖς παραθεῖναι τῷ ὄχλῳ. 9.17. καὶ ἔφαγον καὶ ἐχορτάσθησαν πάντες, καὶ ἤρθη τὸ περισσεῦσαν αὐτοῖς κλασμάτων κόφινοι δώδεκα. 12.23. ἡ γὰρ ψυχὴ πλεῖόν ἐστιν τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος. 12.24. κατανοήσατε τοὺς κόρακας ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν, οἷς οὐκ ἔστιν ταμεῖον οὐδὲ ἀποθήκη, καὶ ὁ θεὸς τρέφει αὐτούς· πόσῳ μᾶλλον ὑμεῖς διαφέρετε τῶν πετεινῶν. 12.25. τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται ἐπὶ τὴν ἡλικίαν αὐτοῦ προσθεῖναι πῆχυν; 12.26. εἰ οὖν οὐδὲ ἐλάχιστον δύνασθε, τί περὶ τῶν λοιπῶν μεριμνᾶτε; κατανοήσατε τὰ κρίνα πῶς αὐξάνει· 12.27. οὐ κοπιᾷ οὐδὲ νήθει. λέγω δὲ ὑμῖν, οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων. 12.28. εἰ δὲ ἐν ἀγρῷ τὸν χόρτον ὄντα σήμερον καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιάζει, πόσῳ μᾶλλον ὑμᾶς, ὀλιγόπιστοι. 12.29. καὶ ὑμεῖς μὴ ζητεῖτε τί φάγητε καὶ τί πίητε, καὶ μὴ μετεωρίζεσθε, 12.30. ταῦτα γὰρ πάντα τὰ ἔθνη τοῦ κόσμου ἐπιζητοῦσιν, ὑμῶν δὲ ὁ πατὴρ οἶδεν ὅτι χρῄζετε τούτων· 12.31. πλὴν ζητεῖτε τὴν βασιλείαν αὐτοῦ, καὶ ταῦτα προστεθήσεται ὑμῖν. 12.32. μὴ φοβοῦ, τὸ μικρὸν ποίμνιον, ὅτι εὐδόκησεν ὁ πατὴρ ὑμῶν δοῦναι ὑμῖν τὴν βασιλείαν. 16.13. Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει. οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ. 18.10. Ἄνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι, εἷς Φαρισαῖος καὶ ὁ ἕτερος τελώνης. 18.11. ὁ Φαρισαῖος σταθεὶς ταῦτα πρὸς ἑαυτὸν προσηύχετο Ὁ θεός, εὐχαριστῶ σοι ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοί, ἢ καὶ ὡς οὗτος ὁ τελώνης· 18.12. νηστεύω δὶς τοῦ σαββάτου, ἀποδεκατεύω πάντα ὅσα κτῶμαι. 18.13. ὁ δὲ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς ἐπᾶραι εἰς τὸν οὐρανόν, ἀλλʼ ἔτυπτε τὸ στῆθος ἑαυτοῦ λέγων Ὁ θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ. 18.18. Καὶ ἐπηρώτησέν τις αὐτὸν ἄρχων λέγων Διδάσκαλε ἀγαθέ, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; 18.19. εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς [ὁ] θεός. 18.20. τὰς ἐντολὰς οἶδας Μὴ μοιχεύσῃς, Μὴ φονεύσῃς, Μὴ κλέψῃς, Μὴ ψευδομαρτυρήσῃς, Τίμα τὸν πατέρα σου καὶ τὴν μητέρα. 18.21. ὁ δὲ εἶπεν Ταῦτα πάντα ἐφύλαξα ἐκ νεότητος. 18.22. ἀκούσας δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Ἔτι ἕν σοι λείπει· πάντα ὅσα ἔχεις πώλησον καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν [τοῖς] οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι. 18.23. ὁ δὲ ἀκούσας ταῦτα περίλυπος ἐγενηθη, ἦν γὰρ πλούσιος σφόδρα. 18.24. Ἰδὼν δὲ αὐτὸν [ὁ] Ἰησοῦς εἶπεν Πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσπορεύονται· 18.25. εὐκοπώτερον γάρ ἐστιν κάμηλον διὰ τρήματος βελόνης εἰσελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν. 19.45. Καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας, 19.46. λέγων αὐτοῖς Γέγραπται Καὶ ἔσται ὁ οἶκός μου οἶκος προσευχῆς, ὑμεῖς δὲ αὐτὸν ἐποιήσατε σπήλαιον λῃστῶν. 19.47. Καὶ ἦν διδάσκων τὸ καθʼ ἡμέραν ἐν τῷ ἱερῷ· οἱ δὲ ἀρχιερεῖς καὶ οἱ γραμματεῖς ἐζήτουν αὐτὸν ἀπολέσαι καὶ οἱ πρῶτοι τοῦ λαοῦ, 21.1. Ἀναβλέψας δὲ εἶδεν τοὺς βάλλοντας εἰς τὸ γαζοφυλάκιον τὰ δῶρα αὐτῶν πλουσίους. 21.2. εἶδεν δέ τινα χήραν πενιχρὰν βάλλουσαν ἐκεῖ λεπτὰ δύο, 21.3. καὶ εἶπεν Ἀληθῶς λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔβαλεν· 21.4. πάντες γὰρ οὗτοι ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον εἰς τὰ δῶρα, αὕτη δὲ ἐκ τοῦ ὑστερήματος αὐτῆς πάντα τὸν βίον ὃν εἶχεν ἔβαλεν. 21.5. Καί τινων λεγόντων περὶ τοῦ ἱεροῦ, ὅτι λίθοις καλοῖς καὶ ἀναθήμασιν κεκόσμηται, 21.22. ὅτι ἡμέραι ἐκδικήσεως αὗταί εἰσιν τοῦ πλησθῆναι πάντα τὰ γεγραμμένα. 21.24. καὶ πεσοῦνται στόματι μαχαίρης καὶ αἰχμαλωτισθήσονται εἰς τὰ ἔθνη πάντα, καὶ Ἰερουσαλὴμ ἔσται πατουμένη ὑπὸ ἐθνῶν, ἄχρι οὗ πληρωθῶσιν [καὶ ἔσονται] καιροὶ ἐθνῶν. 21.37. Ἦν δὲ τὰς ἡμέρας ἐν τῷ ἱερῷ διδάσκων, τὰς δὲ νύκτας ἐξερχόμενος ηὐλίζετο εἰς τὸ ὄρος τὸ καλούμενον Ἐλαιῶν· 22.53. καθʼ ἡμέραν ὄντος μου μεθʼ ὑμῶν ἐν τῷ ἱερῷ οὐκ ἐξετείνατε τὰς χεῖρας ἐπʼ ἐμέ· ἀλλʼ αὕτη ἐστὶν ὑμῶν ἡ ὥρα καὶ ἡ ἐξουσία τοῦ σκότους. 23.26. Καὶ ὡς ἀπήγαγον αὐτόν, ἐπιλαβόμενοι Σίμωνά τινα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ ἐπέθηκαν αὐτῷ τὸν σταυρὸν φέρειν ὄπισθεν τοῦ Ἰησοῦ. 24.20. ὅπως τε παρέδωκαν αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ ἄρχοντες ἡμῶν εἰς κρίμα θανάτου καὶ ἐσταύρωσαν αὐτόν. 24.53. καὶ ἦσαν διὰ παντὸς ἐν τῷ ἱερῷ εὐλογοῦντες τὸν θεόν.

1.59. It happened on the eighth day, that they came to circumcise the child; and they would have called him Zacharias, after the name of the father. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19. And to proclaim the acceptable year of the Lord." 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing." 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?" 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.'" 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian." 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 5.1. Now it happened, while the multitude pressed on him and heard the word of God, that he was standing by the lake of Gennesaret. 5.2. He saw two boats standing by the lake, but the fishermen had gone out of them, and were washing their nets. 5.3. He entered into one of the boats, which was Simon's, and asked him to put out a little from the land. He sat down and taught the multitudes from the boat. 5.4. When he had finished speaking, he said to Simon, "Put out into the deep, and let down your nets for a catch." 5.5. Simon answered him, "Master, we worked all night, and took nothing; but at your word I will let down the net." 5.6. When they had done this, they caught a great multitude of fish, and their net was breaking. 5.7. They beckoned to their partners in the other boat, that they should come and help them. They came, and filled both boats, so that they began to sink. 5.8. But Simon Peter, when he saw it, fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, Lord." 5.9. For he was amazed, and all who were with him, at the catch of fish which they had caught; 5.10. and so also were James and John, sons of Zebedee, who were partners with Simon. Jesus said to Simon, "Don't be afraid. From now on you will be catching people alive." 5.11. When they had brought their boats to land, they left everything, and followed him. 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.29. To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 7.22. Jesus answered them, "Go and tell John the things which you have seen and heard: that the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 7.32. They are like children who sit in the marketplace, and call one to another, saying, 'We piped to you, and you didn't dance. We mourned, and you didn't weep.' 9.10. The apostles, when they had returned, told him what things they had done. He took them, and withdrew apart to a deserted place of a city called Bethsaida. 9.11. But the multitudes, perceiving it, followed him. He welcomed them, and spoke to them of the Kingdom of God, and he cured those who needed healing. 9.12. The day began to wear away; and the twelve came, and said to him, "Send the multitude away, that they may go into the surrounding villages and farms, and lodge, and get provisions, for we are here in a deserted place." 9.13. But he said to them, "You give them something to eat."They said, "We have no more than five loaves and two fish, unless we should go and buy food for all these people." 9.14. For they were about five thousand men. He said to his disciples, "Make them sit down in groups of about fifty each." 9.15. They did so, and made them all sit down. 9.16. He took the five loaves and the two fish, and looking up to the sky, he blessed them, and broke them, and gave them to the disciples to set before the multitude. 9.17. They ate, and were all filled. They gathered up twelve baskets of broken pieces that were left over. 12.23. Life is more than food, and the body is more than clothing. 12.24. Consider the ravens: they don't sow, they don't reap, they have no warehouse or barn, and God feeds them. How much more valuable are you than birds! 12.25. Which of you by being anxious can add a cubit to his height? 12.26. If then you aren't able to do even the least things, why are you anxious about the rest? 12.27. Consider the lilies, how they grow. They don't toil, neither do they spin; yet I tell you, even Solomon in all his glory was not arrayed like one of these. 12.28. But if this is how God clothes the grass in the field, which today exists, and tomorrow is cast into the oven, how much more will he clothe you, O you of little faith? 12.29. Don't seek what you will eat or what you will drink; neither be anxious. 12.30. For the nations of the world seek after all of these things, but your Father knows that you need these things. 12.31. But seek God's Kingdom, and all these things will be added to you. 12.32. Don't be afraid, little flock, for it is your Father's good pleasure to give you the Kingdom. 16.13. No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren't able to serve God and mammon." 18.10. "Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. 18.11. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. 18.12. I fast twice a week. I give tithes of all that I get.' 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' 18.18. A certain ruler asked him, saying, "Good Teacher, what shall I do to inherit eternal life?" 18.19. Jesus asked him, "Why do you call me good? No one is good, except one -- God. 18.20. You know the commandments: 'Don't commit adultery,' 'Don't murder,' 'Don't steal,' 'Don't give false testimony,' 'Honor your father and your mother.'" 18.21. He said, "I have observed all these things from my youth up." 18.22. When Jesus heard these things, he said to him, "You still lack one thing. Sell all that you have, and distribute it to the poor. You will have treasure in heaven. Come, follow me." 18.23. But when he heard these things, he became very sad, for he was very rich. 18.24. Jesus, seeing that he became very sad, said, "How hard it is for those who have riches to enter into the Kingdom of God! 18.25. For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the Kingdom of God." 19.45. He entered into the temple, and began to drive out those who bought and sold in it, 19.46. saying to them, "It is written, 'My house is a house of prayer,' but you have made it a 'den of robbers'!" 19.47. He was teaching daily in the temple, but the chief priests and the scribes and the leading men among the people sought to destroy him. 21.1. He looked up, and saw the rich people who were putting their gifts into the treasury. 21.2. He saw a certain poor widow casting in two lepta. 21.3. He said, "Truly I tell you, this poor widow put in more than all of them, 21.4. for all these put in gifts for God from their abundance, but she, out of her poverty, put in all that she had to live on." 21.5. As some were talking about the temple and how it was decorated with beautiful stones and gifts, he said, 21.22. For these are days of vengeance, that all things which are written may be fulfilled. 21.24. They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles, until the times of the Gentiles are fulfilled. 21.37. Every day Jesus was teaching in the temple, and every night he would go out, and spent the night on the mountain that is called Olivet. 22.53. When I was with you in the temple daily, you didn't stretch out your hands against me. But this is your hour, and the power of darkness." 23.26. When they led him away, they grabbed one Simon of Cyrene, coming from the country, and laid on him the cross, to carry it after Jesus. 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.53. and were continually in the temple, praising and blessing God. Amen.

213. New Testament, John, 1.12, 2.1-2.11, 2.13-2.17, 3.2, 4.21, 4.23, 5.1, 5.31-5.32, 5.37, 6.1-6.15, 7.10, 7.14, 7.28, 8.20, 8.41-8.42, 11.47-11.48, 11.55, 18.13-18.14, 18.19-18.20, 20.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temples, treasury of •temple, as ritually inadequate, in new testament •temple, community as •temple (second), treasury •jerusalem (yerushalmi) targum (targum pseudo-jonathan), scriptural authority associated with priests and temple •priestly material (p), scriptural authority associated with priests and temple •priests and temple, association of scriptural authority with Found in books: Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 361; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 223, 224, 229, 232, 235, 237, 238; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 216; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 239; Schwartz, 2 Maccabees (2008) 191

1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 2.1. Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανὰ τῆς Γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ· 2.2. ἐκλήθη δὲ καὶ ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὸν γάμον. 2.3. καὶ ὑστερήσαντος οἴνου λέγει ἡ μήτηρ τοῦ Ἰησοῦ πρὸς αὐτόν Οἶνον οὐκ ἔχουσιν. 2.4. καὶ λέγει αὐτῇ ὁ Ἰησοῦς Τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου. 2.5. λέγει ἡ μήτηρ αὐτοῦ τοῖς διακόνοις Ὅτι ἂν λέγῃ ὑμῖν ποιήσατε. 2.6. ἦσαν δὲ ἐκεῖ λίθιναι ὑδρίαι ἓξ κατὰ τὸν καθαρισμὸν τῶν Ἰουδαίων κείμεναι, χωροῦσαι ἀνὰ μετρητὰς δύο ἢ τρεῖς. 2.7. λέγει αὐτοῖς ὁ Ἰησοῦς Γεμίσατε τὰς ὑδρίας ὕδατος· καὶ ἐγέμισαν αὐτὰς ἕως ἄνω. 2.8. καὶ λέγει αὐτοῖς Ἀντλήσατε νῦν καὶ φέρετε τῷ ἀρχιτρικλίνῳ· οἱ δὲ ἤνεγκαν. 2.9. ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδει πόθεν ἐστίν, οἱ δὲ διάκονοι ᾔδεισαν οἱ ἠντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος 2.10. καὶ λέγει αὐτῷ Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησιν, καὶ ὅταν μεθυσθῶσιν τὸν ἐλάσσω· σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι. 2.11. Ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ. 2.13. Καὶ ἐγγὺς ἦν τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβη εἰς Ἰεροσόλυμα ὁ Ἰησοῦς. 2.14. καὶ εὗρεν ἐν τῷ ἱερῷ τοὺς πωλοῦντας βόας καὶ πρόβατα καὶ περιστερὰς καὶ τοὺς κερματιστὰς καθημένους, 2.15. καὶ ποιήσας φραγέλλιον ἐκ σχοινίων πάντας ἐξέβαλεν ἐκ τοῦ ἱεροῦ τά τε πρόβατα καὶ τοὺς βόας, καὶ τῶν κολλυβιστῶν ἐξέχεεν τὰ κέρματα καὶ τὰς τραπέζας ἀνέτρεψεν, 2.16. καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν Ἄρατε ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου. 2.17. Ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ ὅτι γεγραμμένον ἐστίν Ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με. 3.2. οὗτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῷ Ῥαββεί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετʼ αὐτοῦ. 4.21. λέγει αὐτῇ ὁ Ἰησοῦς Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἰεροσολύμοις προσκυνήσετε τῷ πατρί. 4.23. ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ, καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν· 5.1. ΜΕΤΑ ΤΑΥΤΑ ἦν ἑορτὴ τῶν Ἰουδαίων, καὶ ἀνέβη Ἰησοῦς εἰς Ἰεροσόλυμα. 5.31. Ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου οὐκ ἔστιν ἀληθής· 5.32. ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀληθής ἐστιν ἡ μαρτυρία ἣν μαρτυρεῖ περὶ ἐμοῦ. 5.37. καὶ ὁ πέμψας με πατὴρ ἐκεῖνος μεμαρτύρηκεν περὶ ἐμοῦ. οὔτε φωνὴν αὐτοῦ πώποτε ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε, 6.1. Μετὰ ταῦτα ἀπῆλθεν ὁ Ἰησοῦς πέραν τῆς θαλάσσης τῆς Γαλιλαίας τῆς Τιβεριάδος. 6.2. ἠκολούθει δὲ αὐτῷ ὄχλος πολύς, ὅτι ἐθεώρουν τὰ σημεῖα ἃ ἐποίει ἐπὶ τῶν ἀσθενούντων. 6.3. ἀνῆλθεν δὲ εἰς τὸ ὄρος Ἰησοῦς, καὶ ἐκεῖ ἐκάθητο μετὰ τῶν μαθητῶν αὐτοῦ. 6.4. ἦν δὲ ἐγγὺς τὸ πάσχα, ἡ ἑορτὴ τῶν Ἰουδαίων. 6.5. ἐπάρας οὖν τοὺς ὀφθαλμοὺς ὁ Ἰησοῦς καὶ θεασάμενος ὅτι πολὺς ὄχλος ἔρχεται πρὸς αὐτὸν λέγει πρὸς Φίλιππον Πόθεν ἀγοράσωμεν ἄρτους ἵνα φάγωσιν οὗτοι; 6.6. τοῦτο δὲ ἔλεγεν πειράζων αὐτόν, αὐτὸς γὰρ ᾔδει τί ἔμελλεν ποιεῖν. 6.7. ἀπεκρίθη αὐτῷ Φίλιππος Διακοσίων δηναρίων ἄρτοι οὐκ ἀρκοῦσιν αὐτοῖς ἵνα ἕκαστος βραχὺ λάβῃ. 6.8. λέγει αὐτῷ εἷς ἐκ τῶν μαθητῶν αὐτοῦ, Ἀνδρέας ὁ ἀδελφὸς Σίμωνος Πέτρου 6.9. Ἔστιν παιδάριον ὧδε ὃς ἔχει πέντε ἄρτους κριθίνους καὶ δύο ὀψάρια· ἀλλὰ ταῦτα τί ἐστιν εἰς τοσούτους; 6.10. εἶπεν ὁ Ἰησοῦς Ποιήσατε τοὺς ἀνθρώπους ἀναπεσεῖν. ἦν δὲ χόρτος πολὺς ἐν τῷ τόπῳ. ἀνέπεσαν οὖν οἱ ἄνδρες τὸν ἀριθμὸν ὡς πεντακισχίλιοι. 6.11. ἔλαβεν οὖν τοὺς ἄρτους ὁ Ἰησοῦς καὶ εὐχαριστήσας διέδωκεν τοῖς ἀνακειμένοις, ὁμοίως καὶ ἐκ τῶν ὀψαρίων ὅσον ἤθελον. 6.12. ὡς δὲ ἐνεπλήσθησαν λέγει τοῖς μαθηταῖς αὐτοῦ Συναγάγετε τὰ περισσεύσαντα κλάσματα, ἵνα μή τι ἀπόληται. 6.13. συνήγαγον οὖν, καὶ ἐγέμισαν δώδεκα κοφίνους κλασμάτων ἐκ τῶν πέντε ἄρτων τῶν κριθίνων ἃ ἐπερίσσευσαν τοῖς βεβρωκόσιν. 6.14. Οἱ οὖν ἄνθρωποι ἰδόντες ἃ ἐποίησεν σημεῖα ἔλεγον ὅτι Οὗτός ἐστιν ἀληθῶς ὁ προφήτης ὁ ἐρχόμενος εἰς τὸν κόσμον. 6.15. Ἰησοῦς οὖν γνοὺς ὅτι μέλλουσιν ἔρχεσθαι καὶ ἁρπάζειν αὐτὸν ἵνα ποιήσωσιν βασιλέα ἀνεχώρησεν πάλιν εἰς τὸ ὄρος αὐτὸς μόνος. 7.10. Ὡς δὲ ἀνέβησαν οἰ ἀδελφοὶ αὐτοῦ εἰς τὴν ἑορτήν, τότε καὶ αὐτὸς ἀνέβη, οὐ φανερῶς ἀλλὰ ὡς ἐν κρυπτῷ. 7.14. Ἤδη δὲ τῆς ἑορτῆς μεσούσης ἀνέβη Ἰησοῦς εἰς τὸ ἱερὸν καὶ ἐδίδασκεν. 7.28. Ἔκραξεν οὖν ἐν τῷ ἱερῷ διδάσκων [ὁ] Ἰησοῦς καὶ λέγων Κἀμὲ οἴδατε καὶ οἴδατε πόθεν εἰμί· καὶ ἀπʼ ἐμαυτοῦ οὐκ ἐλήλυθα, ἀλλʼ ἔστιν ἀληθινὸς ὁ πέμψας με, ὃν ὑμεῖς οὐκ οἴδατε· 8.20. Ταῦτα τὰ ῥήματα ἐλάλησεν ἐν τῷ γαζοφυλακίῳ διδάσκων ἐν τῷ ἱερῷ· καὶ οὐδεὶς ἐπίασεν αὐτόν, ὅτι οὔπω ἐληλύθει ἡ ὥρα αὐτοῦ. 8.41. ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. εἶπαν αὐτῷ Ἡμεῖς ἐκ πορνείας οὐκ ἐγεννήθημεν· ἕνα πατέρα ἔχομεν τὸν θεόν. 8.42. εἶπεν αὐτοῖς [ὁ] Ἰησοῦς Εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν ἠγαπᾶτε ἂν ἐμέ, ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπʼ ἐμαυτοῦ ἐλήλυθα, ἀλλʼ ἐκεῖνός με ἀπέστειλεν. 11.47. Συνήγαγον οὖν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι συνέδριον, καὶ ἔλεγον Τί ποιοῦμεν ὅτι οὗτος ὁ ἄνθρωπος πολλὰ ποιεῖ σημεῖα; 11.48. ἐὰν ἀφῶμεν αὐτὸν οὕτως, πάντες πιστεύσουσιν εἰς αὐτόν, καὶ ἐλεύσονται οἱ Ῥωμαῖοι καὶ ἀροῦσιν ἡμῶν καὶ τὸν τόπον καὶ τὸ ἔθνος. 11.55. Ἦν δὲ ἐγγὺς τὸ πάσχα τῶν Ἰουδαίων, καὶ ἀνέβησαν πολλοὶ εἰς Ἰεροσόλυμα ἐκ τῆς χώρας πρὸ τοῦ πάσχα ἵνα ἁγνίσωσιν ἑαυτούς. 18.13. καὶ ἤγαγον πρὸς Ἅνναν πρῶτον· ἦν γὰρ πενθερὸς τοῦ Καιάφα, ὃς ἦν ἀρχιερεὺς τοῦ ἐνιαυτοῦ ἐκείνου· 18.14. ἦν δὲ Καιάφας ὁ συμβουλεύσας τοῖς Ἰουδαίοις ὅτι συμφέρει ἕνα ἄνθρωπον ἀποθανεῖν ὑπὲρ τοῦ λαοῦ. 18.19. Ὁ οὖν ἀρχιερεὺς ἠρώτησεν τὸν Ἰησοῦν περὶ τῶν μαθητῶν αὐτοῦ καὶ περὶ τῆς διδαχῆς αὐτοῦ. 18.20. ἀπεκρίθη αὐτῷ Ἰησοῦς Ἐγὼ παρρησίᾳ λελάληκα τῷ κόσμῳ· ἐγὼ πάντοτε ἐδίδαξα ἐν συναγωγῇ καὶ ἐν τῷ ἱερῷ, ὅπου πάντες οἱ Ἰουδαῖοι συνέρχονται, καὶ ἐν κρυπτῷ ἐλάλησα οὐδέν· 20.17. λέγει αὐτῇ Ἰησοῦς Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς Ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν.

1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.2. Jesus also was invited, with his disciples, to the marriage. 2.3. When the wine ran out, Jesus' mother said to him, "They have no wine." 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come." 2.5. His mother said to the servants, "Whatever he says to you, do it." 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.7. Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8. He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom, 2.10. and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now!" 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 2.13. The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 2.14. He found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting. 2.15. He made a whip of cords, and threw all out of the temple, both the sheep and the oxen; and he poured out the changers' money, and overthrew their tables. 2.16. To those who sold the doves, he said, "Take these things out of here! Don't make my Father's house a marketplace!" 2.17. His disciples remembered that it was written, "Zeal for your house will eat me up." 3.2. The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him." 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 5.1. After these things, there was a feast of the Jews, and Jesus went up to Jerusalem. 5.31. "If I testify about myself, my witness is not valid. 5.32. It is another who testifies about me. I know that the testimony which he testifies about me is true. 5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 6.1. After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. 6.2. A great multitude followed him, because they saw his signs which he did on those who were sick. 6.3. Jesus went up into the mountain, and he sat there with his disciples. 6.4. Now the Passover, the feast of the Jews, was at hand. 6.5. Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, "Where are we to buy bread, that these may eat?" 6.6. This he said to test him, for he himself knew what he would do. 6.7. Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little." 6.8. One of his disciples, Andrew, Simon Peter's brother, said to him, 6.9. "There is a boy here who has five barley loaves and two fish, but what are these among so many?" 6.10. Jesus said, "Have the people sit down." Now there was much grass in that place. So the men sat down, in number about five thousand. 6.11. Jesus took the loaves; and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired. 6.12. When they were filled, he said to his disciples, "Gather up the broken pieces which are left over, that nothing be lost." 6.13. So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten. 6.14. When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world." 6.15. Jesus therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again to the mountain by himself. 7.10. But when his brothers had gone up to the feast, then he also went up, not publicly, but as it were in secret. 7.14. But when it was now the midst of the feast, Jesus went up into the temple and taught. 7.28. Jesus therefore cried out in the temple, teaching and saying, "You both know me, and know where I am from. I have not come of myself, but he who sent me is true, whom you don't know. 8.20. Jesus spoke these words in the treasury, as he taught in the temple. Yet no one arrested him, because his hour had not yet come. 8.41. You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God." 8.42. Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. 11.47. The chief priests therefore and the Pharisees gathered a council, and said, "What are we doing? For this man does many signs. 11.48. If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation." 11.55. Now the Passover of the Jews was at hand. Many went up from the country to Jerusalem before the Passover, to purify themselves. 18.13. and led him to Annas first, for he was father-in-law to Caiaphas, who was high priest that year. 18.14. Now it was Caiaphas who advised the Jews that it was expedient that one man should perish for the people. 18.19. The high priest therefore asked Jesus about his disciples, and about his teaching. 18.20. Jesus answered him, "I spoke openly to the world. I always taught in synagogues, and in the temple, where the Jews always meet. I said nothing in secret. 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.'"

214. New Testament, Romans, 1.16, 1.18-1.32, 2.9-2.10, 2.14, 2.17-2.24, 3.9, 3.16-3.17, 3.28-3.29, 6.7, 6.19, 7.18, 9.6, 9.24, 10.12, 11.11, 11.32, 15.33, 16.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 87, 91; Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 101; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 395, 398, 441; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 174; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 23, 30; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332

1.16. οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστὶν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε [πρῶτον] καὶ Ἕλληνι· 1.18. Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων, 1.19. διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. 1.20. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, 1.21. διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· 1.22. φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23. καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. 1.24. Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς, 1.25. οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 1.26. Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, 1.27. ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες. 1.28. Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα, 1.29. πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθίας, ψιθυριστάς, 1.30. καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, 1.31. ἀσυνθέτους, ἀστόργους, ἀνελεήμονας· 1.32. οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες,ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν. 2.9. θλίψις καὶ στενοχωρία, ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν, Ἰουδαίου τε πρῶτον καὶ Ἕλληνος· 2.10. δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι· 2.14. ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσὶν νόμος· 2.17. Εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν θεῷ 2.18. καὶ γινώσκεις τὸ θέλημα καὶ δοκιμάζεις τὰ διαφέροντα κατηχούμενος ἐκ τοῦ νόμου, 2.19. πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, 2.20. παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ,— 2.21. ὁ οὖν διδάσκων ἕτερον σεαυτὸν οὐ διδάσκεις; ὁ κηρύσσων μὴ κλέπτειν κλέπτεις; 2.22. ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς; 2.23. ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις; 2.24. τὸγὰρὅνομα τοῦ θεοῦ διʼ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν,καθὼς γέγραπται. 3.9. Τί οὖν; προεχόμεθα; οὐ πάντως, προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφʼ ἁμαρτίαν εἶναι, 3.16. 3.17. 3.28. λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου. 3.29. ἢ Ἰουδαίων ὁ θεὸς μόνον; οὐχὶ καὶ ἐθνῶν; 6.7. ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας. 6.19. ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν· ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ [εἰς τὴν ἀνομίαν], οὕτω νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν· 7.18. οἶδα γὰρ ὅτι οὐκ οἰκεῖ ἐν ἐμοί, τοῦτʼ ἔστιν ἐν τῇ σαρκί μου, ἀγαθόν· τὸ γὰρ θέλειν παράκειταί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν οὔ· 9.6. Οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ θεοῦ. οὐ γὰρ πάντες οἱ ἐξ Ἰσραήλ, οὗτοι Ἰσραήλ· 9.24. οὓς καὶ ἐκάλεσεν ἡμᾶς οὐ μόνον ἐξ Ἰουδαίων ἀλλὰ καὶ ἐξ ἐθνῶν; 10.12. οὐ γάρ ἐστιν διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος, ὁ γὰρ αὐτὸς κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν· 11.11. Λέγω οὖν, μὴ ἔπταισαν ἵνα πέσωσιν; μὴ γένοιτο· ἀλλὰ τῷ αὐτῶν παραπτώματι ἡ σωτηρία τοῖς ἔθνεσιν, εἰς τὸπαραζηλῶσαιαὐτούς. 11.32. συνέκλεισεν γὰρ ὁ θεὸς τοὺς πάντας εἰς ἀπειθίαν ἵνα τοὺς πάντας ἐλεήσῃ. 15.33. ὁ δὲ θεὸς τῆς εἰρήνης μετὰ πάντων ὑμῶν· ἀμήν. 16.20. ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει. Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ μεθʼ ὑμῶν.

1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools, 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves, 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers, 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.14. (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves, 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God, 2.18. and know his will, and approve the things that are excellent, being instructed out of the law, 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness, 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 3.16. Destruction and misery are in their ways. 3.17. The way of peace, they haven't known." 3.28. We maintain therefore that a man is justified by faith apart from the works of the law. 3.29. Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also, 6.7. For he who has died has been freed from sin. 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 9.6. But it is not as though the word of God has come to nothing. For they are not all Israel, that are of Israel. 9.24. us, whom he also called, not from the Jews only, but also from the Gentiles? 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.32. For God has shut up all to disobedience, that he might have mercy on all. 15.33. Now the God of peace be with you all. Amen. 16.20. And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.

215. New Testament, Philippians, 1.27, 2.5-2.11, 3.20-3.21, 4.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, church as •religion passim, temple, shrine •body, as temple Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 19; deSilva, Ephesians (2022) 190; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332

1.27. Μόνον ἀξίως τοῦ εὐαγγελίου τοῦ χριστοῦ πολιτεύεσθε, ἵνα εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς εἴτε ἀπὼν ἀκούω τὰ περὶ ὑμῶν, ὅτι στήκετε ἐν ἑνὶ πνεύματι, μιᾷ ψυχῇ συναθλοῦντες τῇ πίστει τοῦ εὐαγγελίου, 2.5. τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, 2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.9. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11. καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός. 3.20. ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, 3.21. ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα. 4.9. ἃ καὶ ἐμάθετε καὶ παρελάβετε καὶ ἠκούσατε καὶ εἴδετε ἐν ἐμοί, ταῦτα πράσσετε· καὶ ὁ θεὸς τῆς εἰρήνης ἔσται μεθʼ ὑμῶν.

1.27. Only let your manner of life be worthy of the gospel of Christ, that, whether I come and see you or am absent, I may hear of your state, that you stand firm in one spirit, with one soul striving for the faith of the gospel; 2.5. Have this in your mind, which was also in Christ Jesus, 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. 4.9. The things which you learned, received, heard, and saw in me: do these things, and the God of peace will be with you.

216. New Testament, Hebrews, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 4.14, 4.15, 6.19-10.14, 7.12, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 8.1, 8.2, 8.3, 8.4, 8.5, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 10, 10.4, 10.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 243

10.11. Καὶ πᾶς μὲν ἱερεὺς ἕστηκεν καθʼ ἡμέραν λειτουργῶν καὶ τὰς αὐτὰς πολλάκις προσφέρων θυσίας, αἵτινες οὐδέποτε δύνανται περιελεῖν ἁμαρτίας.

10.11. Every priest indeed stands day by day ministering and often offering the same sacrifices, which can never take away sins,

217. New Testament, Galatians, 1.13-1.14, 1.16, 2.13-2.15, 3.28, 4.19, 4.27, 6.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, diaspora loyalty •mikdash adam (temple of man) •body, as temple •roman empire, as threat to temple •temple, jesus as threat to Found in books: Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 87; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 398; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 174; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332

1.13. Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, 1.14. καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. 1.16. ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, 2.13. καὶ συνυπεκρίθησαν αὐτῷ [καὶ] οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει. 2.14. ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν; 2.15. Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί, 3.28. οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ. 4.19. τεκνία μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν· 4.27. ἥτις ἐστὶν μήτηρ ἡμῶν· γέγραπται γάρ 6.2. Ἀλλήλων τὰ βάρη βαστάζετε, καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ χριστοῦ.

1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood, 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.15. "We, being Jews by nature, and not Gentile sinners, 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 4.19. My little children, of whom I am again in travail untilChrist is formed in you-- 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband." 6.2. Bear one another'sburdens, and so fulfill the law of Christ.

218. New Testament, Ephesians, 1.3-1.5, 1.19, 2.1, 2.5-2.6, 2.11-2.22, 3.1-3.22, 4.1-4.16, 4.24, 5.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 305; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 220; deSilva, Ephesians (2022) 151, 152, 153, 154, 177, 190, 217, 218; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332

1.3. Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ, 1.4. καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, 1.5. προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 1.19. καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ 2.1. καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν, 2.5. καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῷ χριστῷ,— χάριτί ἐστε σεσωσμένοι, καὶ 2.6. — συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ, 2.11. Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, 2.12. — ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κόσμῳ. 2.13. νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ. 2.14. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν 2.15. ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, 2.16. καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ· 2.17. καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς· 2.18. ὅτι διʼ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα. 2.19. Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ, 2.20. ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ, 2.21. ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, 2.22. ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι. 3.1. Τούτου χάριν ἐγὼ Παῦλος ὁ δέσμιος τοῦ χριστοῦ Ἰησοῦ ὑπὲρ ὑμῶν τῶν ἐθνῶν,— 3.2. εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, 3.3. [ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ, 3.4. πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ χριστοῦ, 3.5. ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, 3.6. εἶναι τὰ ἔθνη συνκληρονόμα καὶ σύνσωμα καὶ συνμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου, 3.7. οὗ ἐγενήθην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ — 3.8. ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη — τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ χριστοῦ, 3.9. καὶ φωτίσαι τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι, 3.10. ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, 3.11. κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῷ χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, 3.12. ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ. 3.13. Διὸ αἰτοῦμαι μὴ ἐνκακεῖν ἐν ταῖς θλίψεσίν μου ὑπὲρ ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν. 3.14. Τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα, 3.15. ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται, 3.16. ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον, 3.17. κατοικῆσαι τὸν χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν ἐν ἀγάπῃ· ἐρριζωμένοι καὶ τεθεμελιωμένοι, 3.18. ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις τί τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος, 3.19. γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ χριστοῦ, ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ. 3.20. Τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν, 3.21. αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων· ἀμήν. 4.1. Παρακαλῶ οὖν ὑμᾶς ἐγὼ ὁ δέσμιος ἐν κυρίῳ ἀξίως περιπατῆσαι τῆς κλήσεως ἧς ἐκλήθητε, 4.2. μετὰ πάσης ταπεινοφροσύνης καὶ πραΰτητος, μετὰ μακροθυμίας, ἀνεχόμενοι ἀλλήλων ἐν ἀγάπῃ, 4.3. σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύματος ἐν τῷ συνδέσμῳ τῆς εἰρήνης· 4.4. ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς [καὶ] ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν· 4.5. εἷς κύριος, μία πίστις, ἓν βάπτισμα· εἷς θεὸς καὶ πατὴρ πάντων, 4.6. ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν. 4.7. Ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη [ἡ] χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ χριστοῦ. 4.8. διὸ λέγει Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν, [καὶ] ἔδωκεν δόματα τοῖς ἀνθρώποις. 4.9. τὸ δέ Ἀνέβη τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη εἰς τὰ κατώτερα μέρη τῆς γῆς; 4.10. ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα. 4.11. καὶ αὐτὸς ἔδωκεν τοὺς μὲν ἀποστόλους, τοὺς δὲ προφήτας, τοὺς δὲ εὐαγγελιστάς, τοὺς δὲ ποιμένας καὶ διδασκάλους, 4.12. πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ, 4.13. μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ, 4.14. ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας ἐν τῇ κυβίᾳ τῶν ἀνθρώπων ἐν πανουργίᾳ πρὸς τὴν μεθοδίαν τῆς πλάνης, 4.15. ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός, 4.16. ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συνβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ. 4.24. καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. 5.14. διὸ λέγει Ἔγειρε, ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ χριστός.

1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire, 1.19. and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 2.1. You were made alive when you were dead in transgressions and sins, 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved), 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus, 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition, 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God, 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 3.1. For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles, 3.2. if it is so that you have heard of the administration of that grace of God which was given me toward you; 3.3. how that by revelation the mystery was made known to me, as I wrote before in few words, 3.4. by which, when you read, you can perceive my understanding in the mystery of Christ; 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.6. that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel, 3.7. whereof I was made a servant, according to the gift of that grace of God which was given me according to the working of his power. 3.8. To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ, 3.9. and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ; 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places, 3.11. according to the eternal purpose which he purposed in Christ Jesus our Lord; 3.12. in whom we have boldness and access in confidence through our faith in him. 3.13. Therefore I ask that you may not lose heart at my troubles for you, which are your glory. 3.14. For this cause, I bow my knees to the Father of our Lord Jesus Christ, 3.15. from whom every family in heaven and on earth is named, 3.16. that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inward man; 3.17. that Christ may dwell in your hearts through faith; to the end that you, being rooted and grounded in love, 3.18. may be strengthened to comprehend with all the saints what is the breadth and length and height and depth, 3.19. and to know Christ's love which surpasses knowledge, that you may be filled with all the fullness of God. 3.20. Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 4.1. I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called, 4.2. with all lowliness and humility, with longsuffering, bearing with one another in love; 4.3. being eager to keep the unity of the Spirit in the bond of peace. 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5. one Lord, one faith, one baptism, 4.6. one God and Father of all, who is over all, and through all, and in us all. 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men." 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you."

219. New Testament, Colossians, 1.10, 1.17, 3.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, church as •cosmos, as temple •temple, diaspora loyalty Found in books: McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 88; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 174; deSilva, Ephesians (2022) 190

1.10. περιπατῆσαι ἀξίως τοῦ κυρίου εἰς πᾶσαν ἀρεσκίαν ἐν παντὶ ἔργῳ ἀγαθῷ καρποφοροῦντες καὶ αὐξανόμενοι τῇ ἐπιγνώσει τοῦ θεοῦ, 1.17. καὶ αὐτὸς ἔστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν, 3.11. ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός.

1.10. that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God; 1.17. He is before all things, and in him all things are held together. 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all.

220. New Testament, Apocalypse, 1, 1.1, 1.5, 1.11, 1.15, 1.16, 1.19, 1.20, 2, 2.13, 2.20, 2.21, 2.23, 2.24, 3, 3.10, 3.12, 3.14, 3.15, 4.3, 5, 5.2, 5.5, 5.9, 5.10, 6.1-8.5, 6.10, 7, 7.9, 7.10, 7.37, 7.38, 7.39, 8.13, 9.21, 10, 10.1-11.13, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 11, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.19, 12, 12.6, 12.9, 12.14, 13.1, 13.3, 13.5, 13.7, 13.8, 13.11, 13.12, 13.14, 14.1, 14.2, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 15.6, 16.6, 16.14, 16.19, 17, 17.1, 17.2, 17.3, 17.4, 17.5, 17.6, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 18, 18.10, 18.16, 18.18, 18.19, 18.21, 18.24, 19.4, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 19.20, 19.21, 20.7, 20.8, 20.15, 21, 21.1-22.5, 21.3, 21.4, 21.10, 21.11, 21.14, 21.18, 21.19, 21.20, 21.21, 21.22, 21.23, 21.27, 22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 130; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 159, 160, 166

2.23. καὶ τὰ τέκνα αὐτῆς ἀποκτενῶ ἐν θανάτῳ· καὶ γνώσονται πᾶσαι αἱ ἐκκλησίαι ὅτι ἐγώ εἰμι ὁἐραυνῶν νεφροὺς καὶ καρδίας,καὶδώσωὑμῖνἑκάστῳ κατὰ τὰ ἔργαὑμῶν.

2.23. I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds.

221. Plutarch, Aristides, 11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •anaphe, temple of apollo asgelatas Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 524

222. Plutarch, Brutus, a b c d\n0 24.7 24.7 24 7\n1 24.6 24.6 24 6\n2 24.5 24.5 24 5\n3 24.4 24.4 24 4\n4 9.8 9.8 9 8\n5 1.1 1.1 1 1\n6 "24.7" "24.7" "24 7" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Xinyue, Politics and Divinization in Augustan Poetry (2022) 164

223. Plutarch, Julius Caesar, 55.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rome, temple of castor and pollux Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 221

224. Plutarch, Camillus, a b c d\n0 36.5 36.5 36 5\n1 43.2 43.2 43 2\n2 42.4 42.4 42 4\n3 42.5 42.5 42 5\n4 42.6 42.6 42 6\n5 "20.5" "20.5" "20 5"\n6 "20.6" "20.6" "20 6"\n7 20.4 20.4 20 4\n8 20.5 20.5 20 5\n9 "31.4" "31.4" "31 4"\n10 "20.3" "20.3" "20 3"\n11 "32.2" "32.2" "32 2" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 331

225. Plutarch, Lives of The Ten Orators, 843f-844a, 852b, 841d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 98

226. Plutarch, Tiberius And Gaius Gracchus, a b c d\n0 40 40 40 None\n1 17.6 17.6 17 6\n2 15.1 15.1 15 1\n3 "38(17).8" "38(17).8" "38(17) 8" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Roller, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 229

227. Plutarch, Sulla, 6.1-6.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •acilius glabrio, m’., dedicates temple of pietas •rome, temple of felicitas Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 151

228. Plutarch, Romulus, a b c d\n0 "7.7" "7.7" "7 7"\n1 "4.2" "4.2" "4 2"\n2 "18.9" "18.9" "18 9" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Buszard, Greek Translations of Roman Gods (2023) 248

229. Plutarch, Roman Questions, "268", "276f-277a", "268e" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Buszard, Greek Translations of Roman Gods (2023) 248

230. Plutarch, Greek Questions, 58 (304c) (1st cent. CE - 2nd cent. CE) Tagged with subjects: •onias temple, building of / foundation •onias temple, legitimacy •onias temple, worship at Found in books: Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 151

231. Plutarch, Publicola, 15.3-15.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temples, as display expenditure Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 332

15.3. ὁ δὲ τέταρτος οὗτος ὑπὸ Δομετιανοῦ καὶσυνετελέσθη καὶ καθιερώθη. λέγεται δὲ Ταρκύνιον εἰς τοὺς θεμελίους ἀναλῶσαι λίτρας ἀργυρίου τετρακισμυρίας· τούτου δὲ τοῦ καθʼ ἡμᾶς τὸν μέγιστον ἐν Ῥώμῃ τῶν ἰδιωτικῶν πλοῦτον ἐκλογισθέντα τὸ τῆς χρυσώσεως μὴ τελέσαι ἂν ἀνάλωμα, πλέον ἢ δισχιλίων καὶ μυρίων ταλάντων γενόμενον. 15.4. οἱ δὲ κίονες ἐκ τοῦ Πεντελῆσιν ἐτμήθησαν λίθου, κάλλιστα τῷ πάχει πρὸς τὸ μῆκος ἔχοντες· εἴδομεν γὰρ αὐτοὺς Ἀθήνησιν. ἐν δὲ Ῥώμῃ πληγέντες αὖθις καὶ ἀναξυσθέντες οὐ τοσοῦτον ἔσχον γλαφυρίας ὅσον ἀπώλεσαν συμμετρίας καὶ καὶ supplied by Bekker, after G. Hermann; συμμετρίας τοῦ καλοῦ ( the symmetry of their beauty ). τοῦ καλοῦ, διάκενοικαὶ λαγαροὶ φανέντες.

15.3. The fourth temple, which is now standing on the same site as the others, was both completed and consecrated by Domitian. It is said that Tarquin expended upon its foundations forty thousand pounds of silver. But time greatest wealth now attributed to any private citizen of Rome would not pay the cost of the gilding alone of the present temple, which was more than twelve thousand talents. For purposes of comparison a talent may be reckoned as worth £250, or

232. Plutarch, Pompey, 2.2-2.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rome, temple of castor and pollux Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 182, 221

2.2. ᾗ καὶ τοὔνομα πολλῶν ἐν ἀρχῇ συνεπιφερόντων οὐκ ἔφευγεν ὁ Πομπήϊος, ὥστε καὶ χλευάζοντας αὐτὸν ἐνίους ἤδη καλεῖν Ἀλέξανδρον. διὸ καὶ Λεύκιος Φίλιππος, ἀνὴρ ὑπατικός, συνηγορῶν αὐτῷ, μηδὲν ἔφη ποιεῖν παράλογον εἰ Φίλιππος ὢν φιλαλέξανδρός ἐστιν. Φλώραν δὲ τὴν ἑταίραν ἔφασαν ἤδη πρεσβυτέραν οὖσαν ἐπιεικῶς ἀεὶ μνημονεύειν τῆς γενομένης αὐτῇ πρὸς Πομπήϊον ὁμιλίας, λέγουσαν ὡς οὐκ ἦν ἐκείνῳ συναναπαυσαμένην ἀδήκτως ἀπελθεῖν.

2.2. Wherefore, since many also applied the name to him in his earlier years, Pompey did not decline it, so that presently some called him Alexander in derision. Hence, too, Lucius Philippus, a man of consular rank, when pleading in his behalf, said that he was discovering nothing strange if, being Philip, he loved Alexander. We are told that Flora the courtesan, when she was now quite old, always took delight in telling about her former intimacy with Pompey, saying that she never left his embraces without bearing the marks of his teeth.

233. New Testament, Acts, 2.10, 2.44-2.46, 3.1, 4.32-4.35, 5.1-5.12, 5.20, 6.13-6.14, 7.1-7.54, 7.56-7.58, 8.1-8.3, 8.26-8.40, 11.20, 21.26-21.27, 22.19-22.20, 23.16, 26.5-26.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 238, 242, 244; Levine, The Ancient Synagogue, The First Thousand Years (2005) 56; Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 216; Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 35, 85, 90; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 7

2.10. Φρυγίαν τε καὶ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, καὶ οἱ ἐπιδημοῦντες Ῥωμαῖοι, 2.44. πάντες δὲ οἱ πιστεύσαντες ἐπὶ τὸ αὐτὸ εἶχον ἅπαντα κοινά, 2.45. καὶ τὰ κτήματα καὶ τὰς ὑπάρξεις ἐπίπρασκον καὶ διεμέριζον αὐτὰ πᾶσιν καθότι ἄν τις χρείαν εἶχεν· 2.46. καθʼ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές τε κατʼ οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας, 3.1. Πέτρος δὲ καὶ Ἰωάνης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην, 4.32. Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλʼ ἦν αὐτοῖς πάντα κοινά. 4.33. καὶ δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τοῦ κυρίου Ἰησοῦ τῆς ἀναστάσεως, χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς. 4.34. οὐδὲ γὰρ ἐνδεής τις ἦν ἐν αὐτοῖς· ὅσοι γὰρ κτήτορες χωρίων ἢ οἰκιῶν ὑπῆρχον, πωλοῦντες ἔφερον τὰς τιμὰς τῶν πιπρασκομένων 4.35. καὶ ἐτίθουν παρὰ τοὺς πόδας τῶν ἀποστόλων· διεδίδετο δὲ ἑκάστῳ καθότι ἄν τις χρείαν εἶχεν. 5.1. Ἀνὴρ δέ τις Ἁνανίας ὀνόματι σὺν Σαπφείρῃ τῇ γυναικὶ αὐτοῦ ἐπώλησεν κτῆμα 5.2. καὶ ἐνοσφίσατο ἀπὸ τῆς τιμῆς, συνειδυίης καὶ τῆς γυναικός, καὶ ἐνέγκας μέρος τι παρὰ τοὺς πόδας τῶν ἀποστόλων ἔθηκεν. 5.3. εἶπεν δὲ ὁ Πέτρος Ἁνανία, διὰ τί ἐπλήρωσεν ὁ Σατανᾶς τὴν καρδίαν σου ψεύσασθαί σε τὸ πνεῦμα τὸ ἅγιον καὶ νοσφίσασθαι ἀπὸ τῆς τιμῆς τοῦ χωρίου; 5.4. οὐχὶ μένον σοὶ ἔμενεν καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχεν; τί ὅτι ἔθου ἐν τῇ καρδίᾳ σου τὸ πρᾶγμα τοῦτο; οὐκ ἐψεύσω ἀνθρώποις ἀλλὰ τῷ θεῷ. 5.5. ἀκούων δὲ ὁ Ἁνανίας τοὺς λόγους τούτους πεσὼν ἐξέψυξεν· 5.6. καὶ ἐγένετο φόβος μέγας ἐπὶ πάντας τοὺς ἀκούοντας. ἀναστάντες δὲ οἱ νεώτεροι συνέστειλαν αὐτὸν καὶ ἐξενέγκαντες ἔθαψαν. 5.7. Ἐγένετο δὲ ὡς ὡρῶν τριῶν διάστημα καὶ ἡ γυνὴ αὐτοῦ μὴ εἰδυῖα τὸ γεγονὸς εἰσῆλθεν. 5.8. ἀπεκρίθη δὲ πρὸς αὐτὴν Πέτρος Εἰπέ μοι, εἰ τοσούτου τὸ χωρίον ἀπέδοσθε; ἡ δὲ εἶπεν Ναί, τοσούτου. 5.9. ὁ δὲ Πέτρος πρὸς αὐτήν Τί ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ πνεῦμα Κυρίου; ἰδοὺ οἱ πόδες τῶν θαψάντων τὸν ἄνδρα σου ἐπὶ τῇ θύρᾳ καὶ ἐξοίσουσίν σε. 5.10. ἔπεσεν δὲ παραχρῆμα πρὸς τοὺς πόδας αὐτοῦ καὶ ἐξέψυξεν· εἰσελθόντες δὲ οἱ νεανίσκοι εὗρον αὐτὴν νεκράν, καὶ ἐξενέγκαντες ἔθαψαν πρὸς τὸν ἄνδρα αὐτῆς. 5.11. Καὶ ἐγένετο φόβος μέγας ἐφʼ ὅλην τὴν ἐκκλησίαν καὶ ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα. 5.12. Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα πολλὰ ἐν τῷ λαῷ· καὶ ἦσαν ὁμοθυμαδὸν πάντες ἐν τῇ Στοᾷ Σολομῶντος· 5.20. Πορεύεσθε καὶ σταθέντες λαλεῖτε ἐν τῷ ἱερῷ τῷ λαῷ πάντα τὰ ῥήματα τῆς ζωῆς ταύτης. 6.13. ἔστησάν τε μάρτυρας ψευδεῖς λέγοντας Ὁ ἄνθρωπος οὗτος οὐ παύεται λαλῶν ῥήματα κατὰ τοῦ τόπου τοῦ ἁγίου [τούτου] καὶ τοῦ νόμου, 6.14. ἀκηκόαμεν γὰρ αὐτοῦ λέγοντος ὅτι Ἰησοῦς ὁ Ναζωραῖος οὗτος καταλύσει τὸν τόπον τοῦτον καὶ ἀλλάξει τὰ ἔθη ἃ παρέδωκεν ἡμῖν Μωυσῆς. 7.1. Εἶπεν δὲ ὁ ἀρχιερεύς Εἰ ταῦτα οὕτως ἔχει; 7.2. ὁ δὲ ἔφη Ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε. Ὁ θεὸς τῆς δόξης ὤφθη τῷ πατρὶ ἡμῶν Ἀβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ πρὶν ἢ κατοικῆσαι αὐτὸν ἐν Χαρράν, 7.3. καὶ εἶπεν πρὸς αὐτόν Ἔξελθε ἐκ τῆς γῆς σου καὶ τῆς συγγενείας σου, καὶ δεῦρο εἰς τὴν γῆν ἣν ἄν σοι δείξω· 7.4. τότε ἐξελθὼν ἐκ γῆς Χαλδαίων κατῴκησεν ἐν Χαρράν. κἀκεῖθεν μετὰ τὸ ἀποθανεῖν τὸν πατέρα αὐτοῦ μετῴκισεν αὐτὸν εἰς τὴν γῆν ταύτην εἰς ἣν ὑμεῖς νῦν κατοικεῖτε, 7.5. καὶοὐκ ἔδωκεν αὐτῷ κληρονομίαν ἐν αὐτῇ οὐδὲ βῆμα ποδός, καὶ ἐπηγγείλατο δοῦναι αὐτῷ εἰς κατάσχεσιν αὐτὴν καὶ τῷ σπέρματι αὐτοῦ μετʼ αὐτόν, οὐκ ὄντος αὐτῷ τέκνου. 7.6. ἐλάλησεν δὲ οὕτως ὁ θεὸς ὅτιἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν ἔτη τετρακόσια· 7.7. καὶ τὸ ἔθνος ᾧ ἂν δουλεύσουσιν κρινῶ ἐγώ, ὁ θεὸς εἶπεν, καὶ μετὰ ταῦτα ἐξελεύσονται καὶ λατρεύσουσίν μοι ἐν τῷ τόπῳτούτῳ. 7.8. καὶ ἔδωκεν αὐτῷ διαθήκην περιτομῆς· καὶ οὕτως ἐγέννησεν τὸν Ἰσαὰκ καὶ περιέτεμεν αὐτὸν τῇ ἡμέρᾳ τῇ ὀγδόῃ, καὶ Ἰσαὰκ τὸν Ἰακώβ, καὶ Ἰακὼβ τοὺς δώδεκα πατριάρχας. 7.9. Καὶ οἱ πατριάρχαιζηλώσαντες τὸν Ἰωσὴφ ἀπέδοντο εἰς Αἴγυπτον· καὶ ἦν ὁ θεὸς μετʼ αὐτοῦ, 7.10. καὶ ἐξείλατο αὐτὸν ἐκ πασῶν τῶν θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῷ χάριν καὶ σοφίαν ἐναντίον Φαραὼ βασιλέως Αἰγύπτου, καὶ κατέστησεν αὐτὸν ἡγούμενον ἐπʼ Αἴγυπτον καὶ ὅλον τὸν οἶκον αὐτοῦ 7.11. ἦλθεν δὲ λιμὸς ἐφʼ ὅλην τὴν Αἴγυπτον καὶΧαναὰν καὶ θλίψις μεγάλη, καὶ οὐχ ηὕρισκον χορτάσματα οἱ πατέρες ἡμῶν· 7.12. ἀκούσας δὲ Ἰακὼβ ὄντα σιτία εἰς Αἴγυπτον ἐξαπέστειλεν τοὺς πατέρας ἡμῶν πρῶτον· 7.13. καὶ ἐν τῷ δευτέρῳ ἐγνωρίσθη Ἰωσὴφ τοῖς ἀδελφοῖς αὐτοῦ, καὶ φανερὸν ἐγένετο τῷ Φαραὼ τὸ γένος Ἰωσήφ. 7.14. ἀποστείλας δὲ Ἰωσὴφ μετεκαλέσατο Ἰακὼβ τὸν πατέρα αὐτοῦ καὶ πᾶσαν τὴν συγγένειαν ἐν ψυχαῖς ἑβδομήκοντα πέντε, 7.15. κατέβη δὲ Ἰακὼβ [εἰς Αἴγυπτον]. καὶ ἐτελεύτησεν αὐτὸς καὶ οἱ πατέρες ἡμῶν, 7.16. καὶ μετετέθησαν εἰς Συχὲμ καὶ ἐτέθησαν ἐν τῷ μνήματι ᾧ ὠνήσατο Ἀβραὰμ τιμῆς ἀργυρίου παρὰ τῶν υἱῶν Ἑμμὼρ ἐν Συχέμ. 7.17. Καθὼς δὲ ἤγγιζεν ὁ χρόνος τῆς ἐπαγγελίας ἧς ὡμολόγησεν ὁ θεὸς τῷ Ἀβραάμ, ηὔξησεν ὁ λαὸς καὶ ἐπληθύνθη ἐν Ἀἰγύπτῳ, 7.18. ἄχρι οὗἀνέστη βασιλεὺς ἕτερος ἐπʼ Αἴγυπτον, ὃς οὐκ ᾔδει τὸν Ἰωσήφ. 7.19. οὗτος κατασοφισάμενος τὸ γένος ἡμῶν ἐκάκωσεν τοὺς πατέρας τοῦ ποιεῖν τὰ βρέφη ἔκθετα αὐτῶν εἰς τὸ μὴ ζωογονεῖσθαι. 7.20. ἐν ᾧ καιρῷ ἐγεννήθη Μωυσῆς, καὶ ἦνἀστεῖος τῷ θεῷ· ὃς ἀνετράφη μῆνας τρεῖς ἐν τῷ οἴκῳ τοῦ πατρός· 7.21. ἐκτεθέντος δὲ αὐτοῦἀνείλατο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν. 7.22. καὶ ἐπαιδεύθη Μωυσῆς πάσῃ σοφίᾳ Αἰγυπτίων, ἦν δὲ δυνατὸς ἐν λόγοις καὶ ἔργοις αὐτοῦ. 7.23. Ὡς δὲ ἐπληροῦτο αὐτῷ τεσσερακονταετὴς χρόνος, ἀνέβη ἐπὶ τὴν καρδίαν αὐτοῦ ἐπισκέψασθαι τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ. 7.24. καὶ ἰδών τινα ἀδικούμενον ἠμύνατο καὶ ἐποίησεν ἐκδίκησιν τῷ καταπονουμένῳ πατάξας τὸν Αἰγύπτιον. 7.25. ἐνόμιζεν δὲ συνιέναι τοὺς ἀδελφοὺς ὅτι ὁ θεὸς διὰ χειρὸς αὐτοῦ δίδωσιν σωτηρίαν αὐτοῖς, οἱ δὲ οὐ συνῆκαν. 7.26. τῇ τε ἐπιούσῃ ἡμέρᾳ ὤφθη αὐτοῖς μαχομένοις καὶ συνήλλασσεν αὐτοὺς εἰς εἰρήνην εἰπών Ἄνδρες, ἀδελφοί ἐστε· ἵνα τί ἀδικεῖτε ἀλλήλους; 7.27. ὁ δὲ ἀδικῶν τὸν πλησίον ἀπώσατο αὐτὸν εἰπών Τίς σὲ κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφʼ ἡμῶν; 7.28. μὴ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες ἐχθὲς τὸν Αἰγύπτιον; 7.29. ἔφυγεν δὲ Μωυσῆς ἐν τῷ λόγῳ τούτῳ, καὶ ἐγένετο πάροικος ἐν γῇ Μαδιάμ, οὗ ἐγέννησεν υἱοὺς δύο. 7.30. Καὶ πληρωθέντων ἐτῶν τεσσεράκονταὤφθη αὐτῷ ἐν τῇ ἐρήμῳ τοῦ ὄρους Σινὰ ἄγγελος ἐν φλογὶ πυρὸς βάτου· 7.31. ὁ δὲ Μωυσῆς ἰδὼν ἐθαύμασεν τὸ ὅραμα· προσερχομένου δὲ αὐτοῦ κατανοῆσαι ἐγένετο φωνὴ Κυρίου 7.32. Ἐγὼ ὁ θεὸς τῶν πατέρων σου, ὁ θεὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. ἔντρομος δὲ γενόμενος Μωυσῆς οὐκ ἐτόλμα κατανοῆσαι. 7.33. εἶπεν δὲ αὐτῷ ὁ κύριος Λῦσον τὸ ὑπόδημα τῶν ποδῶν σου, ὁ γὰρ τόπος ἐφʼ ᾧ ἕστηκας γῆ ἁγία ἐστίν. 7.34. ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ, καὶ τοῦ στεναγμοῦ αὐτοῦ ἤκουσα, καὶ κατέβην ἐξελέσθαι αὐτούς· καὶ νῦν δεῦρο ἀποστείλω σε εἰς Αἴγυπτον. 7.35. Τοῦτον τὸν Μωυσῆν, ὃν ἠρνήσαντο εἰπόντεςΤίς σε κατέστησεν ἄρχοντα καὶ δικαστήν; τοῦτον ὁ θεὸς καὶ ἄρχοντα καὶ λυτρωτὴν ἀπέσταλκεν σὺν χειρὶ ἀγγέλου τοῦ ὀφθέντος αὐτῷ ἐν τῇ βάτῳ. 7.36. οὗτος ἐξήγαγεν αὐτοὺς ποιήσαςτέρατα καὶ σημεῖα ἐν τῇ Αἰγύπτῳ καὶ ἐν Ἐρυθρᾷ Θαλάσσῃ καὶἐν τῇ ἐρήμῳ ἔτη τεσσεράκοντα. 7.37. οὗτός ἐστιν ὁ Μωυσῆς ὁ εἴπας τοῖς υἱοῖς Ἰσραήλ Προφήτην ὑμῖν ἀναστήσει ὁ θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν 7.38. ὡς ἐμέ. οὗτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῷ ἐν τῷ ὄρει Σινὰ καὶ τῶν πατέρων ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ὑμῖν, 7.39. ᾧ οὐκ ἠθέλησαν ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν ἀλλὰ ἀπώσαντο καὶ ἐστράφησαν ἐν ταῖς καρδίαις αὐτῶν εἰς Αἴγυπτον, 7.40. εἰπόντες τῷ Ἀαρών Ποίησον ἡμῖν θεοὺς οἳ προπορεύσονται ἡμῶν· ὁ γὰρ Μωυσῆς οὗτος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί ἐγένετο αὐτῷ. 7.41. καὶ ἐμοσχοποίησαν ἐν ταῖς ἡμέραις ἐκείναις καὶ ἀνήγαγον θυσίαν τῷ εἰδώλῳ, καὶ εὐφραίνοντο ἐν τοῖς ἔργοις τῶν χειρῶν αὐτῶν. 7.42. ἔστρεψεν δὲ ὁ θεὸς καὶ παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατιᾷ τοῦ οὐρανοῦ, καθὼς γέγραπται ἐν Βίβλῳ τῶν προφητῶν 7.43. 7.44. Ἡ σκηνὴ τοῦ μαρτυρίου ἦν τοῖς πατράσιν ἡμῶν ἐν τῇ ἐρήμῳ, καθὼς διετάξατο ὁ λαλῶν τῷ Μωυσῇ ποιῆσαι αὐτὴνκατὰ τὸν τύπον ὃν ἑωράκει, 7.45. ἣν καὶ εἰσήγαγον διαδεξάμενοι οἱ πατέρες ἡμῶν μετὰ Ἰησοῦ ἐν τῇ κατασχέσει τῶν ἐθνῶν ὧν ἐξῶσεν ὁ θεὸς ἀπὸ προσώπου τῶν πατέρων ἡμῶν ἕως τῶν ἡμερῶν Δαυείδ· 7.46. ὃς εὗρεν χάριν ἐνώπιον τοῦ θεοῦ καὶ ᾐτήσατο εὑρεῖν σκήνωμα τῷ θεῷ Ἰακώβ. 7.47. Σολομῶν δὲ οἰκοδόμησεν αὐτῷ οἶκον. 7.48. ἀλλʼ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις κατοικεῖ· καθὼς ὁ προφήτης λέγει 7.49. 7.50. 7.51. Σκληροτράχηλοι καὶ ἀπερίτμητοι καρδίαις καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς. 7.52. τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε, 7.53. οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων, καὶ οὐκ ἐφυλάξατε. 7.54. Ἀκούοντες δὲ ταῦτα διεπρίοντο ταῖς καρδίαις αὐτῶν καὶ ἔβρυχον τοὺς ὀδόντας ἐπʼ αὐτόν. 7.56. καὶ εἶπεν Ἰδοὺ θεωρῶ τοὺς οὐρανοὺς διηνοιγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ. 7.57. κράξαντες δὲ φωνῇ μεγάλῃ συνέσχον τὰ ὦτα αὐτῶν, καὶ ὥρμησαν ὁμοθυμαδὸν ἐπʼ αὐτόν, 7.58. καὶ ἐκβαλόντες ἔξω τῆς πόλεως ἐλιθοβόλουν. καὶ οἱ μάρτυρες ἀπέθεντο τὰ ἱμάτια αὐτῶν παρὰ τοὺς πόδας νεανίου καλουμένου Σαύλου. 8.1. Σαῦλος δὲ ἦν συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ.Ἐγένετο δὲ ἐν ἐκείνῃ τῇ ἡμέρᾳ διωγμὸς μέγας ἐπὶ τὴν ἐκκλησίαν τὴν ἐν Ἰεροσολύμοις· πάντες [δὲ] διεσπάρησαν κατὰ τὰς χώρας τῆς Ἰουδαίας καὶ Σαμαρίας πλὴν τῶν ἀποστόλων. 8.2. συνεκόμισαν δὲ τὸν Στέφανον ἄνδρες εὐλαβεῖς καὶ ἐποίησαν κοπετὸν μέγαν ἐπʼ αὐτῷ. 8.3. Σαῦλος δὲ ἐλυμαίνετο τὴν ἐκκλησίαν κατὰ τοὺς οἴκους εἰσπορευόμενος, σύρων τε ἄνδρας καὶ γυναῖκας παρεδίδου εἰς φυλακήν. 8.26. Ἄγγελος δὲ Κυρίου ἐλάλησεν πρὸς Φίλιππον λέγων Ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἰερουσαλὴμ εἰς Γάζαν· αὕτη ἐστὶν ἔρημος. 8.27. καὶ ἀναστὰς ἐπορεύθη, καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, [ὃς] ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ, 8.28. ἦν δὲ ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην Ἠσαίαν. 8.29. εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ. 8.30. προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαίαν τὸν προφήτην, καὶ εἶπεν Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις; 8.31. ὁ δὲ εἶπεν Πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸνΦίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ. 8.32. ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη 8.33. 8.34. ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπεν Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός; 8.35. ἀνοίξας δὲ ὁ Φίλιππος τὸ στόμα αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελίσατο αὐτῷ τὸν Ἰησοῦν. 8.36. ὡς δὲ ἐπορεύοντο κατὰ τὴν ὁδόν, ἦλθον ἐπί τι ὕδωρ, καί φησιν ὁ εὐνοῦχος Ἰδοὺ ὕδωρ· τί κωλύει με βαπτισθῆναι; 8.37. 8.38. καὶ ἐκέλευσεν στῆναι τὸ ἅρμα, καὶ κατέ βησαν ἀμφότεροι εἰς τὸ ὕδωρ ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν. 8.39. ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, πνεῦμα Κυρίου ἥρπασεν τὸν Φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος, ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων. 8.40. Φίλιππος δὲ εὑρέθη εἰς Ἄζωτον, καὶ διερχόμενος εὐηγγελίζετο τὰς πόλεις πάσας ἕως τοῦ ἐλθεῖν αὐτὸν εἰς Καισαρίαν. 11.20. Ἦσαν δέ τινες ἐξ αὐτῶν ἄνδρες Κύπριοι καὶ Κυρηναῖοι, οἵτινες ἐλθόντες εἰς Ἀντιόχειαν ἐλάλουν καὶ πρὸς τοὺς Ἑλληνιστάς, εὐαγγελιζόμενοι τὸν κύριον Ἰησοῦν. 21.26. τότε ὁ Παῦλος παραλαβὼν τοὺς ἄνδρας τῇ ἐχομένῃ ἡμέρᾳ σὺν αὐτοῖς ἁγνισθεὶς εἰσῄει εἰς τὸ ἱερόν, διαγγέλλων τὴν ἐκπλήρωσιν τῶν ἡμερῶν τοῦ ἁγνισμοῦ ἕως οὗ προσηνέχθη ὑπὲρ ἑνὸς ἑκάστου αὐτῶν ἡ προσφορά. 21.27. Ὡς δὲ ἔμελλον αἱ ἑπτὰ ἡμέραι συντελεῖσθαι, οἱ ἀπὸ τῆς Ἀσίας Ἰουδαῖοι θεασάμενοι αὐτὸν ἐν τῷ ἱερῷ συνέχεον πάντα τὸν ὄχλον καὶ ἐπέβαλαν ἐπʼ αὐτὸν τὰς χεῖρας, 22.19. κἀγὼ εἶπον Κύριε, αὐτοὶ ἐπίστανται ὅτι ἐγὼ ἤμην φυλακίζων καὶ δέρων κατὰ τὰς συναγωγὰς τοὺς πιστεύοντας ἐπὶ σέ· 22.20. καὶ ὅτε ἐξεχύννετο τὸ αἷμα Στεφάνου τοῦ μάρτυρός σου, καὶ αὐτὸς ἤμην ἐφεστὼς καὶ συνευδοκῶν καὶ φυλάσσων τὰ ἱμάτια τῶν ἀναιρούντων αὐτόν. 26.5. προγινώσκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν, ὅτι κατὰ τὴν ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα Φαρισαῖος. 26.6. καὶ νῦν ἐπʼ ἐλπίδι τῆς εἰς τοὺς πατέρας ἡμῶν ἐπαγγελίας γενομένης ὑπὸ τοῦ θεοῦ ἕστηκα κρινόμενος, 26.7. εἰς ἣν τὸ δωδεκάφυλον ἡμῶν ἐν ἐκτενείᾳ νύκτα καὶ ἡμέραν λατρεῦον ἐλπίζει καταντῆσαι· περὶ ἧς ἐλπίδος ἐγκαλοῦμαι ὑπὸ Ἰουδαίων, βασιλεῦ·

2.10. Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes, 2.44. All who believed were together, and had all things common. 2.45. They sold their possessions and goods, and distributed them to all, according as anyone had need. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 4.32. The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common. 4.33. With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all. 4.34. For neither was there among them any who lacked, for as many as were owners of lands or houses sold them, and brought the prices of the things that were sold, 4.35. and laid them at the apostles' feet, and distribution was made to each, according as anyone had need. 5.1. But a certain man named Aias, with Sapphira, his wife, sold a possession, 5.2. and kept back part of the price, his wife also being aware of it, and brought a certain part, and laid it at the apostles' feet. 5.3. But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? 5.4. While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God." 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things. 5.6. The young men arose and wrapped him up, and they carried him out and buried him. 5.7. About three hours later, his wife, not knowing what had happened, came in. 5.8. Peter answered her, "Tell me whether you sold the land for so much."She said, "Yes, for so much." 5.9. But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out." 5.10. She fell down immediately at his feet, and died. The young men came in and found her dead, and they carried her out and buried her by her husband. 5.11. Great fear came on the whole assembly, and on all who heard these things. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.20. "Go stand and speak in the temple to the people all the words of this life." 6.13. and set up false witnesses who said, "This man never stops speaking blasphemous words against this holy place and the law. 6.14. For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us." 7.1. The high priest said, "Are these things so?" 7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran, 7.3. and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.' 7.4. Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living. 7.5. He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him in possession, and to his seed after him, when he still had no child. 7.6. God spoke in this way: that his seed would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years. 7.7. 'I will judge the nation to which they will be in bondage,' said God, 'and after that will they come out, and serve me in this place.' 7.8. He gave him the covet of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs. 7.9. "The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him, 7.10. and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house. 7.11. Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food. 7.12. But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time. 7.13. On the second time Joseph was made known to his brothers, and Joseph's race was revealed to Pharaoh. 7.14. Joseph sent, and summoned Jacob, his father, and all his relatives, seventy-five souls. 7.15. Jacob went down into Egypt, and he died, himself and our fathers, 7.16. and they were brought back to Shechem, and laid in the tomb that Abraham bought for a price in silver from the sons of Hamor of Shechem. 7.17. "But as the time of the promise came close which God swore to Abraham, the people grew and multiplied in Egypt, 7.18. until there arose a different king, who didn't know Joseph. 7.19. The same dealt slyly with our race, and mistreated our fathers, that they should throw out their babies, so that they wouldn't stay alive. 7.20. At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father's house. 7.21. When he was thrown out, Pharaoh's daughter took him up, and reared him as her own son. 7.22. Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. 7.23. But when he was forty years old, it came into his heart to visit his brothers, the children of Israel. 7.24. Seeing one of them suffer wrong, he defended him, and avenged him who was oppressed, striking the Egyptian. 7.25. He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didn't understand. 7.26. "The day following, he appeared to them as they fought, and urged them to be at peace again, saying, 'Sirs, you are brothers. Why do you wrong one to another?' 7.27. But he who did his neighbor wrong pushed him away, saying, 'Who made you a ruler and a judge over us? 7.28. Do you want to kill me, as you killed the Egyptian yesterday?' 7.29. Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons. 7.30. "When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai , in a flame of fire in a bush. 7.31. When Moses saw it, he wondered at the sight. As he came close to see, a voice of the Lord came to him, 7.32. 'I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.' Moses trembled, and dared not look. 7.33. The Lord said to him, 'Take your sandals off of your feet, for the place where you stand is holy ground. 7.34. I have surely seen the affliction of my people that is in Egypt , and have heard their groaning. I have come down to deliver them. Now come, I will send you into Egypt.' 7.35. "This Moses, whom they refused, saying, 'Who made you a ruler and a judge?' -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush. 7.36. This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness forty years. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us, 7.39. to whom our fathers wouldn't be obedient, but rejected him, and turned back in their hearts to Egypt , 7.40. saying to Aaron, 'Make us gods that will go before us, for as for this Moses, who led us out of the land of Egypt , we don't know what has become of him.' 7.41. They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands. 7.42. But God turned, and gave them up to serve the host of the sky, as it is written in the book of the prophets, 'Did you offer to me slain animals and sacrifices Forty years in the wilderness, O house of Israel ? 7.43. You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.' 7.44. "Our fathers had the tent of the testimony in the wilderness, even as he who spoke to Moses appointed, that he should make it according to the pattern that he had seen; 7.45. which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David, 7.46. who found favor in the sight of God, and asked to find a habitation for the God of Jacob. 7.47. But Solomon built him a house. 7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says, 7.49. 'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest? 7.50. Didn't my hand make all these things?' 7.51. "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 7.53. You received the law as it was ordained by angels, and didn't keep it!" 7.54. Now when they heard these things, they were cut to the heart, and they gnashed at him with their teeth. 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!" 7.57. But they cried out with a loud voice, and stopped their ears, and rushed at him with one accord. 7.58. They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul. 8.1. Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. 8.2. Devout men buried Stephen, and lamented greatly over him. 8.3. But Saul ravaged the assembly, entering into every house, and dragged both men and women off to prison. 8.26. But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert." 8.27. He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28. He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29. The Spirit said to Philip, "Go near, and join yourself to this chariot." 8.30. Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" 8.31. He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32. Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth. 8.33. In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth." 8.34. The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?" 8.35. Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. 8.36. As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized?" 8.37. 8.38. He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. 8.39. When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. 8.40. But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea. 11.20. But there were some of them, men of Cyprus and Cyrene, who, when they had come to Antioch, spoke to the Greeks, preaching the Lord Jesus. 21.26. Then Paul took the men, and the next day, purified himself and went with them into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them. 21.27. When the seven days were almost completed, the Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him, 22.19. I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you. 22.20. When the blood of Stephen, your witness, was shed, I also was standing by, and consenting to his death, and guarding the cloaks of those who killed him.' 26.5. having known me from the first, if they are willing to testify, that after the strictest sect of our religion I lived a Pharisee. 26.6. Now I stand here to be judged for the hope of the promise made by God to our fathers, 26.7. which our twelve tribes, earnestly serving night and day, hope to attain. Concerning this hope I am accused by the Jews, King Agrippa!

234. Plutarch, Numa Pompilius, a b c d\n0 "14.1" "14.1" "14 1"\n1 4.2 4.2 4 2\n2 13.4 13.4 13 4\n3 13.3 13.3 13 3\n4 13.2 13.2 13 2\n5 4.1 4.1 4 1\n6 8.12 8.12 8 12\n7 8.11 8.11 8 11\n8 8.10 8.10 8 10 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Buszard, Greek Translations of Roman Gods (2023) 145

235. Plutarch, Marius, 23.5, 32.2, 40.1, 2, 592c, 592d (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 151, 153

236. Plutarch, Coriolanus, a b c d\n0 37.1 37.1 37 1\n1 3.5 3.5 3 5\n2 3.6 3.6 3 6\n3 "3.6" "3.6" "3 6" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 227

237. Plutarch, Lucullus, 37.2, 39.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •rome, temple of castor and pollux •rome, temple of felicitas •jerusalem, temple treasures repatriated Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 4, 56, 221

37.2. ἐλθόντος δʼ εἰς ἀγῶνα τοῦ Λουκούλλου μέγαν οἱ πρῶτοι καὶ δυνατώτατοι καταμίξαντες ἑαυτοὺς ταῖς φυλαῖς πολλῇ δεήσει καὶ σπουδῇ μόλις ἔπεισαν τὸν δῆμον ἐπιτρέψαι θριαμβεῦσαι, οὐχ, ὥσπερ ἔνιοι, μήκει τε πομπῆς καὶ πλήθει τῶν κομιζομένων ἐκπληκτικὸν καὶ ὀχλώδη θρίαμβον, ἀλλὰ τοῖς μὲν ὅπλοις τῶν πολεμίων οὖσι παμπόλλοις καὶ τοῖς βασιλικοῖς μηχανήμασι τὸν Φλαμίνειον ἱππόδρομον διεκόσμησε· καὶ θέα τις ἦν αὐτὴ καθʼ ἑαυτὴν οὐκ εὐκαταφρόνητος· 39.2. εἰς παιδιὰν γὰρ ἔγωγε τίθεμαι καὶ οἰκοδομὰς πολυτελεῖς καὶ κατασκευὰς περιπάτων καὶ λουτρῶν καὶ ἔτι μᾶλλον γραφὰς καὶ ἀνδριάντας καὶ τὴν περὶ ταύτας τὰς τέχνας σπουδήν, ἃς ἐκεῖνος συνῆγε μεγάλοις ἀναλώμασιν, εἰς ταῦτα τῷ πλούτῳ ῥύδην καταχρώμενος, ὃν ἠθροίκει πολὺν καὶ λαμπρὸν ἀπὸ τῶν στρατειῶν, ὅπου καὶ νῦν, ἐπίδοσιν τοιαύτην τῆς τρυφῆς ἐχούσης, οἱ Λουκουλλιανοὶ κῆποι τῶν βασιλικῶν ἐν τοῖς πολυτελεστάτοις ἀριθμοῦνται.

37.2. Lucullus strove mightily against this decision, and the foremost and most influential men mingled with the tribes, and by much entreaty and exertion at last persuaded the people to allow him to celebrate a triumph; not, however, like some, a triumph which was startling and tumultuous from the length of the procession and the multitude of objects displayed. Instead, he decorated the circus of Flaminius with the arms of the enemy, which were very numerous, and with the royal engines of war; and this was a great spectacle in itself, and far from contemptible. 39.2. For I must count as frivolity his costly edifices, his ambulatories and baths, and still more his paintings and statues (not to speak of his devotion to these arts), which he collected at enormous outlays, pouring out into such channels the vast and splendid wealth which he accumulated from his campaigns. Even now, when luxury has increased so much, the gardens of Lucullus are counted among the most costly of the imperial gardens.

238. Plutarch, Galba, a b c d\n0 "27.4" "27.4" "27 4" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temples, shrines, and altars, of vesta (base of mons palatinus) Found in books: Buszard, Greek Translations of Roman Gods (2023) 145

239. Plutarch, Demetrius, 22.2-22.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jerusalem, temple’s treasures Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 282

22.2. οὐ μὴν ἀλλά, καίπερ ἐπὶ τούτῳ σφόδρα δηχθεὶς ὁ Δημήτριος, εὐθὺς παρασχόντας λαβὴν οὐχ ὑπέμεινεν ἀντιλυπῆσαι τοὺς Ῥοδίους. ἔτυχε γὰρ αὐτοῖς ὁ Καύνιος Πρωτογένης γράφων τὴν περὶ τὸν Ἰάλυσον διάθεσιν, καὶ τὸν πίνακα μικρὸν ἀπολείποντα τοῦ τέλος ἔχειν ἔν τινι τῶν προαστείων ἔλαβεν ὁ Δημήτριος. πεμψάντων δὲ κήρυκα τῶν Ῥοδίων καὶ δεομένων φείσασθαι καὶ μὴ διαφθεῖραι τὸ ἔργον, ἀπεκρίνατο τὰς τοῦ πατρὸς εἰκόνας ἂν ἐμπρῆσαι μᾶλλον ἢ τέχνης πόνον τοσοῦτον. 22.3. ἑπτὰ γὰρ ἔτεσι λέγεται συντελέσαι τὴν γραφὴν ὁ Πρωτογένης. καί φησιν ὁ Ἀπελλῆς οὕτως ἐκπλαγῆναι θεασάμενος τὸ ἔργον ὥστε καὶ φωνὴν ἐπιλιπεῖν αὐτόν, ὀψὲ δὲ εἰπεῖν ὅτι μέγας ὁ πόνος καὶ θαυμαστὸν τὸ ἔργον, οὐ μὴν ἔχειν γε χάριτας δι’ ἃς οὐρανοῦ ψαύειν τὰ ὑπʼ αὐτοῦ γραφόμενα. 22.4. ταύτην μὲν οὖν τὴν γραφὴν εἰς ταὐτὸ ταῖς ἄλλαις συνωσθεῖσαν ἐν Ῥώμῃ τὸ πῦρ ἐπενείματο. τῶν δὲ Π̔οδίων κατεξανισταμένων τοῦ πολέμου, δεόμενον προφάσεως τὸν Δημήτριον Ἀθηναῖοι παραγενόμενοι διήλλαξαν ἐπὶ τῷ συμμαχεῖν Ῥοδίους Ἀντιγόνῳ καὶ Δημητρίῳ πλὴν ἐπὶ Πτολεμαῖον.

22.2. However, although Demetrius was exceedingly exasperated by this, when the Rhodians soon after gave him a chance to retaliate, he would not allow himself to do so. It happened, namely, that Protogenes the Caunian had been making a painting for them which illustrated the story of Ialysus, and this picture, nearly finished, had been captured by Demetrius in one of the suburbs of the city. The Rhodians sent a herald and begged Demetrius to spare and not destroy the work, whereupon he replied that he would rather burn the likenesses of his father than so great a labour of art. 22.3. For we are told that it took Protogenes seven years to complete the painting. And Apelles says he was so smitten with amazement on beholding the work that his voice actually failed him, and that when at last he had recovered it, he cried, "Great is the toil and astonishing the work," remarking, however, that it had not the graces which made the fame of his own paintings touch the heavens. 22.4. This painting, then, crowded into the same place with the rest at Rome, the fire destroyed. 899As for the Rhodians, they continued their strenuous resistance in the war until Demetrius, who wanted a pretext for abandoning it, was induced to make terms with them by a deputation of Athenians, on condition that the Rhodians should be allies of Antigonus and Demetrius, except in a war against Ptolemy. 23

240. Plutarch, On Isis And Osiris, 361f28(=mor. -, 359b (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 92

241. Plutarch, On The Fortune of The Romans, "320d" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •temples, shrines, and altars, of pietas (forum holitorium) Found in books: Buszard, Greek Translations of Roman Gods (2023) 248

242. Plutarch, Cicero, a b c d\n0 7 7 7 None\n1 "33.1" "33.1" "33 1" (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 56

243. Plutarch, Moralia, 183b, 200b, 230d, 336c, 336d, 517, 520c, 521b, 521c, 521d, 592c, 592d, 805a, 805b, 230c (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 280

244. New Testament, 2 Timothy, 13, 17A, 22, 28, 32, 59, 8, 9, 1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 524, 525, 533, 534, 535, 536, 537, 538

245. New Testament, 2 Thessalonians, 1.11, 3.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, church as •religion passim, temple, shrine Found in books: Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 19; deSilva, Ephesians (2022) 190

1.11. Εἰς ὃ καὶ προσευχόμεθα πάντοτε περὶ ὑμῶν, ἵνα ὑμᾶς ἀξιώσῃ τῆς κλήσεως ὁ θεὸς ἡμῶν καὶ πληρώσῃ πᾶσαν εὐδοκίαν ἀγαθωσύνης καὶ ἔργον πίστεως ἐν δυνάμει, 3.16. Αὐτὸς δὲ ὁ κύριος τῆς εἰρήνης δῴη ὑμῖν τὴν εἰρήνην διὰ παντὸς ἐν παντὶ τρόπῳ. ὁ κύριος μετὰ πάντων ὑμὼν.

1.11. To this end we also pray always for you, that our God may count you worthy of your calling, and fulfill every desire of goodness and work of faith, with power; 3.16. Now may the Lord of peace himself give you peace at all times in all ways. The Lord be with you all.

246. New Testament, 2 Corinthians, 6.14-7.1, 6.16, 6.17, 6.18, 11.2, 11.3, 11.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332

11.3. φοβοῦμαι δὲ μή πως, ὡςὁ ὄφις ἐξηπάτησενΕὕαν ἐν τῇ πανουργίᾳ αὐτοῦ, φθαρῇ τὰ νοήματα ὑμῶν ἀπὸ τῆς ἁπλότητος [καὶ τῆς ἁγνότητος] τῆς εἰς τὸν χριστόν.

247. Mishnah, Megillah, 3.1, 3.6, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •diaspora, centrality of the jerusalem temple in the world-view of diaspora jews •fast days, synagogue, and temple •hekdesh, as temple property •leases, by the jerusalem temple Found in books: Goodman, Judaism in the Roman World: Collected Essays (2006) 221; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 167; Levine, The Ancient Synagogue, The First Thousand Years (2005) 539

3.1. בְּנֵי הָעִיר שֶׁמָּכְרוּ רְחוֹבָהּ שֶׁל עִיר, לוֹקְחִין בְּדָמָיו בֵּית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לוֹקְחִין תֵּבָה. תֵּבָה, לוֹקְחִין מִטְפָּחוֹת. מִטְפָּחוֹת, לוֹקְחִין סְפָרִים. סְפָרִים, לוֹקְחִין תּוֹרָה. אֲבָל אִם מָכְרוּ תוֹרָה, לֹא יִקְחוּ סְפָרִים. סְפָרִים, לֹא יִקְחוּ מִטְפָּחוֹת. מִטְפָּחוֹת, לֹא יִקְחוּ תֵבָה. תֵּבָה, לֹא יִקְחוּ בֵית הַכְּנֶסֶת. בֵּית הַכְּנֶסֶת, לֹא יִקְחוּ אֶת הָרְחוֹב. וְכֵן בְּמוֹתְרֵיהֶן. אֵין מוֹכְרִין אֶת שֶׁל רַבִּים לְיָחִיד, מִפְּנֵי שֶׁמּוֹרִידִין אוֹתוֹ מִקְּדֻשָּׁתוֹ, דִּבְרֵי רַבִּי יְהוּדָה. אָמְרוּ לוֹ, אִם כֵּן, אַף לֹא מֵעִיר גְּדוֹלָה לְעִיר קְטַנָּה: 3.6. בַּחֲנֻכָּה, בַּנְּשִׂיאִים (שם ז). בְּפוּרִים, וַיָּבֹא עֲמָלֵק (שמות יז). בְּרָאשֵׁי חֳדָשִׁים, וּבְרָאשֵׁי חָדְשֵׁיכֶם (במדבר כח). בַּמַּעֲמָדוֹת, בְּמַעֲשֵׂה בְּרֵאשִׁית (בראשית א). בַּתַּעֲנִיּוֹת, בְּרָכוֹת וּקְלָלוֹת (ויקרא כו). אֵין מַפְסִיקִין בַּקְּלָלוֹת, אֶלָּא אֶחָד קוֹרֵא אֶת כֻּלָּן. בַּשֵּׁנִי וּבַחֲמִישִׁי וּבְשַׁבָּת בַּמִּנְחָה, קוֹרִין כְּסִדְרָן, וְאֵין עוֹלִין לָהֶם מִן הַחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (ויקרא כג), וַיְדַבֵּר מֹשֶׁה אֶת מֹעֲדֵי יְיָ אֶל בְּנֵי יִשְׂרָאֵל, מִצְוָתָן שֶׁיְּהוּ קוֹרִין כָּל אֶחָד וְאֶחָד בִּזְמַנּוֹ: 4.3. אֵין פּוֹרְסִין אֶת שְׁמַע, וְאֵין עוֹבְרִין לִפְנֵי הַתֵּבָה, וְאֵין נוֹשְׂאִין אֶת כַּפֵּיהֶם, וְאֵין קוֹרִין בַּתּוֹרָה, וְאֵין מַפְטִירִין בַּנָּבִיא, וְאֵין עוֹשִׂין מַעֲמָד וּמוֹשָׁב, וְאֵין אוֹמְרִים בִּרְכַּת אֲבֵלִים וְתַנְחוּמֵי אֲבֵלִים וּבִרְכַּת חֲתָנִים, וְאֵין מְזַמְּנִין בַּשֵּׁם, פָּחוֹת מֵעֲשָׂרָה. וּבַקַּרְקָעוֹת, תִּשְׁעָה וְכֹהֵן. וְאָדָם, כַּיּוֹצֵא בָּהֶן:

3.1. Townspeople who sold the town square, they may buy with the proceeds a synagogue. [If they sold] a synagogue, they may buy with the proceeds an ark. [If they sold] an ark they may buy covers [for scrolls]. [If they sold] covers, they may buy scrolls [of the Tanakh]. [If they sold] scrolls they may buy a Torah. But if they sold a Torah they may not buy with the proceeds scrolls [of the Tanakh]. If [they sold] scrolls they may not buy covers. If [they sold] covers they may not buy an ark. If [they sold] an ark they may not buy a synagogue. If [they sold] a synagogue they may not buy a town square. The same applies to any money left over. They may not sell [something] belonging to a community because this lowers its sanctity, the words of Rabbi Meir. They said to him: if so, it should not be allowed to sell from a larger town to a smaller one. 3.6. On Hanukkah they read the section of the princes (Numbers. On Purim, “And Amalek came” (Exodus 17:8). On Rosh Hodesh, “And on the first of your months” (Numbers 28:11). On Maamadot, the account of the creation (Genesis 1:1-2:3). On fast days, the blessings and curses (Leviticus 26:3 ff and Deuteronomy. They do not interrupt while reading the curses, but rather one reads them all. On Monday and Thursday and on Shabbat at minhah they read according to the regular order and this does not count as part of the reading [for the succeeding Shabbat]. As it says, “And Moshe declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44) it is their mitzvah that each should be read in its appropriate time. 4.3. They do not recite the Shema responsively, And they do not pass before the ark; And the [the priests] do not lift up their hands; And they do not read the Torah [publicly]; And they do not conclude with a haftarah from the prophets; And they do not make stops [at funeral] processions; And they do not say the blessing for mourners, or the comfort of mourners, or the blessing of bridegrooms; And they do not mention God’s name in the invitation [to say Birkat Hamazon]; Except in the presence of ten. [For redeeming sanctified] land nine and a priest [are sufficient], and similarly with human beings.

248. Mishnah, Makkot, 3.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hekdesh, as temple property •leases, by the jerusalem temple Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 166

3.2. הַטָּמֵא שֶׁאָכַל אֶת הַקֹּדֶשׁ, וְהַבָּא אֶל הַמִּקְדָּשׁ טָמֵא, וְהָאוֹכֵל חֵלֶב, וְדָם, וְנוֹתָר, וּפִגּוּל, וְטָמֵא, הַשּׁוֹחֵט וְהַמַּעֲלֶה בַחוּץ, וְהָאוֹכֵל חָמֵץ בְּפֶסַח, וְהָאוֹכֵל וְהָעוֹשֶׂה מְלָאכָה בְּיוֹם הַכִּפּוּרִים, וְהַמְפַטֵּם אֶת הַשֶּׁמֶן, וְהַמְפַטֵּם אֶת הַקְּטֹרֶת, וְהַסָּךְ בְּשֶׁמֶן הַמִּשְׁחָה, וְהָאוֹכֵל נְבֵלוֹת וּטְרֵפוֹת, שְׁקָצִים וּרְמָשִׂים. אָכַל טֶבֶל וּמַעֲשֵׂר רִאשׁוֹן שֶׁלֹּא נִטְּלָה תְרוּמָתוֹ, וּמַעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁלֹּא נִפְדּוּ. כַּמָּה יֹאכַל מִן הַטֶּבֶל וִיהֵא חַיָּב, רַבִּי שִׁמְעוֹן אוֹמֵר כָּל שֶׁהוּא, וַחֲכָמִים אוֹמְרִים כַּזַּיִת. אָמַר לָהֶם רַבִּי שִׁמְעוֹן, אֵין אַתֶּם מוֹדִים לִי בְּאוֹכֵל נְמָלָה כָּל שֶׁהוּא חַיָּב. אָמְרוּ לוֹ, מִפְּנֵי שֶׁהִיא כִבְרִיָּתָהּ. אָמַר לָהֶן, אַף חִטָּה אַחַת כִּבְרִיָּתָהּ:

3.2. An unclean person who ate holy meat (Leviticus 7:20, 12:4); One who entered the sanctuary while unclean (Leviticus 12:4, Numbers 5:3, 19:13); One who ate forbidden fat or blood (Leviticus 3:16, 7:23-27); Or leftover sacrificial meats (Leviticus 19:6-8); Or sacrifices that had been offered up with improper intention (Leviticus 7:18); Or [an offering] that has became unclean (Leviticus 7:19); One who slaughters, or offers up a sacrifice, outside the Temple precincts (Leviticus 17:4); One who ate leavened [bread] during Passover (Exodus 12:15,; One who partakes of food [or drink] or does work on the Day of Atonement (Leviticus 23:27-31); One who puts together the ingredients for the [anointing] oil, or the ingredients for the incense, or anoints with the oil for anointing (Exodus 30:22-28): One who eats an animal that died a natural death (Deuteronomy 14:21); Or was improperly slaughtered (Exodus 22:30); Or any of the [creatures deemed] ‘abominable’ and ‘teeming’ (Leviticus 11:11,. One who eats non-tithed produce, or first-tithe from which heave offering has not been removed, or unredeemed second-tithe, or unredeemed sanctified property. How much untithed produce is one to eat to become liable? Rabbi Shimon says: “Any amount.” The Sages say: “An olive's size.” Rabbi Shimon said to them: “Do you not admit that if one ate the minutest ant that he would be liable? They said to him: “[Only] because it is a whole creature.” He said to them: “Even a grain of wheat is a whole entity.”

249. Mishnah, Maaser Sheni, 5.9-5.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •levites, as temple officials subordinate to priests Found in books: Udoh, To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E (2006) 258

5.9. מִי שֶׁהָיוּ פֵרוֹתָיו רְחוֹקִים מִמֶּנּוּ, צָרִיךְ לִקְרוֹא לָהֶם שֵׁם. מַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל וְהַזְּקֵנִים שֶׁהָיוּ בָאִין בִּסְפִינָה, אָמַר רַבָּן גַּמְלִיאֵל, עִשּׂוּר שֶׁאֲנִי עָתִיד לָמוֹד, נָתוּן לִיהוֹשֻׁעַ, וּמְקוֹמוֹ מֻשְׂכָּר לוֹ. עִשּׂוּר אַחֵר שֶׁאֲנִי עָתִיד לָמֹד, נָתוּן לַעֲקִיבָא בֶן יוֹסֵף שֶׁיִּזְכֶּה בוֹ לָעֲנִיִּים, וּמְקוֹמוֹ מֻשְׂכָּר לוֹ. אָמַר רַבִּי יְהוֹשֻׁעַ, עִשּׂוּר שֶׁאֲנִי עָתִיד לָמוֹד נָתוּן לְאֶלְעָזָר בֶּן עֲזַרְיָה, וּמְקוֹמוֹ מֻשְׂכָּר לוֹ. וְנִתְקַבְּלוּ זֶה מִזֶּה שָׂכָר:

5.9. One whose produce was far away from him, he must call it by name. Once it happened that Rabban Gamaliel and the elders were traveling by ship, and Rabban Gamaliel said: “The tithe which I shall measure out in the future is given to Joshua, and the place which it is in is leased to him. The other tithe which I shall measure out in the future is given to Akiva ben Joseph that he may hold it for the poor, and the place which it is in is leased to him.” Rabbi Joshua said: “The tithe [taken from terumah] which I shall measure out is given to Elazar ben Azariah, and the place which it is in is leased to him,” and they each received rent one from another. 5.10. At minhah on the last festival day they would make the confession. How was the confession made? “I have cleared out the holy portion from the house” this refers to maaser sheni and the fruit of plants in their fourth year. “I have given them to the Levite” this refers to the tithe of the levites. “And also I have given them” this refers to terumah and the terumah of tithe. “To the stranger, to the orphans, and to the widow” this refers to the tithe of the poor, gleanings, forgotten sheaves, and the corners of the field, even though these do not prevent [one from making] the confession. “Out of the house” this refers to hallah.

250. Mishnah, Keritot, 1.7, 2.1, 5.2-5.3, 6.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, as ritually inadequate, in new testament •immersion, in m. pesahim, yerushalmi and bavli, as statutory immersion required of all about to enter the temple •hekdesh, as temple property •leases, by the jerusalem temple Found in books: Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 320; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 165, 166; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 226

1.7. הָאִשָּׁה שֶׁיֵּשׁ עָלֶיהָ סְפֵק חֲמִשָּׁה זִיבוֹת וּסְפֵק חֲמִשָּׁה לֵדוֹת, מְבִיאָה קָרְבָּן אֶחָד, וְאוֹכֶלֶת בַּזְּבָחִים, וְאֵין הַשְּׁאָר עָלֶיהָ חוֹבָה. חָמֵשׁ לֵדוֹת וַדָּאוֹת, חָמֵשׁ זִיבוֹת וַדָּאוֹת, מְבִיאָה קָרְבָּן אֶחָד, וְאוֹכֶלֶת בַּזְּבָחִים, וְהַשְּׁאָר עָלֶיהָ חוֹבָה. מַעֲשֶׂה שֶׁעָמְדוּ קִנִּים בִּירוּשָׁלַיִם בְּדִינְרֵי זָהָב. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, הַמָּעוֹן הַזֶּה, לֹא אָלִין הַלַּיְלָה, עַד שֶׁיְּהוּ בְדִינָרִין. נִכְנַס לְבֵית דִּין וְלִמֵּד, הָאִשָּׁה שֶׁיֵּשׁ עָלֶיהָ חָמֵשׁ לֵדוֹת וַדָּאוֹת, חָמֵשׁ זִיבוֹת וַדָּאוֹת, מְבִיאָה קָרְבָּן אֶחָד, וְאוֹכֶלֶת בַּזְּבָחִים, וְאֵין הַשְּׁאָר עָלֶיהָ חוֹבָה. וְעָמְדוּ קִנִּים בּוֹ בַיּוֹם בְּרִבְעָתָיִם: 2.1. אַרְבָּעָה מְחֻסְּרֵי כִפּוּרִים וְאַרְבָּעָה מְבִיאִין עַל הַזָּדוֹן כִּשְׁגָגָה. אֵלּוּ הֵן מְחֻסְּרֵי כִפּוּרִים. הַזָּב, וְהַזָּבָה, וְהַיּוֹלֶדֶת, וְהַמְצֹרָע. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, גֵּר, מְחֻסַּר כַּפָּרָה עַד שֶׁיִּזָּרֵק עָלָיו הַדָּם. וְנָזִיר, לְיֵינוֹ וְתִגְלַחְתּוֹ וְטֻמְאָתוֹ:

1.7. If a woman had five doubtful genital discharges or five doubtful births, she needs to bring only one offering, and she may eat sacrifices [immediately], and she is not liable to bring the other [offerings]. If a woman had five certain births, or five certain genital discharges, she brings one offering and may then eat sacrifices [immediately], and she is liable to bring the other offerings. It once happened in Jerusalem that the price of a pair of doves rose to a golden denar. Rabban Shimon ben Gamaliel said: By this sanctuary, I shall not go to sleep tonight before they cost but a [silver] denar! Then he entered the court and taught: if a woman had five certain births or five certain genital discharges she needs to bring only one offering, and she may then eat sacrifices, and she is not liable to bring the other [offerings]. Thereupon the price of a pair of birds stood at a quarter of a [silver] denar each. 2.1. There are four persons who require a ceremony of atonement, and there are four who bring a sacrifice for willful as well as for inadvertent transgression. The following are those who require a ceremony of atonement: the zav, the zavah, the woman who gave birth and the metzora. Rabbi Eliezer ben Jacob said: also a convert is regarded as a person who still requires a ceremony of atonement until the blood has been sprinkled for him; the same applies to the nazirite with reference to wine, haircutting and uncleanness.

251. Mishnah, Hulin, 2.10, 10.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, as siteof performance •hekdesh, as temple property •leases, by the jerusalem temple Found in books: Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 233; Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 166

10.2. כָּל הַקֳּדָשִׁים שֶׁקָּדַם מוּם קָבוּעַ לְהֶקְדֵּשָׁן וְנִפְדּוּ, חַיָּבִין בַּבְּכוֹרָה וּבַמַּתָּנוֹת, וְיוֹצְאִין לְחֻלִּין, לְהִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן מֻתָּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ פָּטוּר, וְאֵין עוֹשִׂין תְּמוּרָה, וְאִם מֵתוּ יִפָּדוּ, חוּץ מִן הַבְּכוֹר וּמִן הַמַּעֲשֵׂר. כֹּל שֶׁקָּדַם הֶקְדֵּשָׁן אֶת מוּמָן, אוֹ מוּם עוֹבֵר לְהֶקְדֵּשָׁן, וּלְאַחַר מִכָּאן נוֹלַד לָהֶם מוּם קָבוּעַ וְנִפְדּוּ, פְּטוּרִין מִן הַבְּכוֹרָה וּמִן הַמַּתָּנוֹת, וְאֵינָן יוֹצְאִין לְחֻלִּין לְהִגָּזֵז וּלְהֵעָבֵד, וּוְלָדָן וַחֲלָבָן אָסוּר לְאַחַר פִּדְיוֹנָן, וְהַשּׁוֹחֲטָן בַּחוּץ חַיָּב, וְעוֹשִׂין תְּמוּרָה, וְאִם מֵתוּ, יִקָּבֵרוּ:

2.10. If one slaughtered [an unconsecrated animal outside the Temple court] for it to be an olah or a shelamim or an asham for a doubtful sin or as a Pesah or a todah, the slaughtering is invalid. But Rabbi Shimon declares it valid. If two persons held one knife and slaughtered [an unconsecrated animal outside the Temple court], one declaring it to be one of the above and the other intending it for a legitimate purpose, the slaughtering is invalid. If one slaughtered [an unconsecrated animal outside the Temple court] for it to be a hatat or an asham or a first-born or the tithe [of cattle] or a substitute offering, the slaughtering is valid. This is the general rule: if one slaughtered an animal declaring it to be a sacrifice which can be brought either as a voluntary or a freewill-offering it is invalid, but if he declares it to be a sacrifice which cannot be brought either as a votive or a freewill-offering it is valid. 10.2. All consecrated animals whose permanent physical blemish preceded their consecration and were then redeemed: Are subject to the law of the firstling and to the priestly gifts, And when they become like hullin [by being redeemed] they may be shorn and may be put to work. And their young and their milk are permitted after they have been redeemed. And he who slaughtered them outside the sanctuary is not liable. And they do not render what is substituted for them [holy]. And if they died they may be redeemed, except for the firstling and the tithe of cattle. All [consecrated animals] whose consecration preceded their permanent, or their impermanent blemish [preceded] their consecration and subsequently they contracted a permanent blemish, and they were redeemed: Are exempt from the law of the firstling, and from priestly gifts; And they are not like unconsecrated animals to be shorn or put to work; And [even] after they have been redeemed their young and their milk are forbidden; And he who slaughtered them outside the sanctuary is liable; And they render what was substituted for them [holy], And if they died they must be buried.

252. Mishnah, Hagigah, 2.5-2.6, 3.6-3.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •immersion, in m. pesahim, yerushalmi and bavli, as statutory immersion required of all about to enter the temple •temple, as cosmos, destruction of Found in books: Cohen, The Significance of Yavneh and other Essays in Jewish Hellenism (2010) 320; Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 183

2.5. נוֹטְלִין לַיָּדַיִם לְחֻלִּין וּלְמַעֲשֵׂר וְלִתְרוּמָה. וּלְקֹדֶשׁ, מַטְבִּילִין. וּלְחַטָּאת, אִם נִטְמְאוּ יָדָיו, נִטְמָא גוּפוֹ: 2.6. הַטּוֹבֵל לְחֻלִּין וְהֻחְזַק לְחֻלִּין, אָסוּר לְמַעֲשֵׂר. טָבַל לְמַעֲשֵׂר וְהֻחְזַק לְמַעֲשֵׂר, אָסוּר לִתְרוּמָה. טָבַל לִתְרוּמָה, וְהֻחְזַק לִתְרוּמָה, אָסוּר לְקֹדֶשׁ. טָבַל לְקֹדֶשׁ וְהֻחְזַק לְקֹדֶשׁ, אָסוּר לְחַטָּאת. טָבַל לְחָמוּר, מֻתָּר לְקַל. טָבַל וְלֹא הֻחְזַק, כְּאִלּוּ לֹא טָבָל: 3.6. הַגַּבָּאִין שֶׁנִּכְנְסוּ לְתוֹךְ הַבַּיִת, וְכֵן הַגַּנָּבִים שֶׁהֶחֱזִירוּ אֶת הַכֵּלִים, נֶאֱמָנִין לוֹמַר, לֹא נָגָעְנוּ. וּבִירוּשָׁלַיִם נֶאֱמָנִין עַל הַקֹּדֶשׁ, וּבִשְׁעַת הָרֶגֶל אַף עַל הַתְּרוּמָה: 3.7. הַפּוֹתֵחַ אֶת חָבִיתוֹ, וְהַמַּתְחִיל בְּעִסָּתוֹ עַל גַּב הָרֶגֶל, רַבִּי יְהוּדָה אוֹמֵר, יִגְמֹר. וַחֲכָמִים אוֹמְרִים, לֹא יִגְמֹר. מִשֶּׁעָבַר הָרֶגֶל, הָיוּ מַעֲבִירִין עַל טָהֳרַת עֲזָרָה. עָבַר הָרֶגֶל בְּיוֹם שִׁשִּׁי, לֹא הָיוּ מַעֲבִירִין, מִפְּנֵי כְבוֹד הַשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, אַף לֹא בְיוֹם חֲמִישִׁי, שֶׁאֵין הַכֹּהֲנִים פְּנוּיִין: 3.8. כֵּיצַד מַעֲבִירִים עַל טָהֳרַת עֲזָרָה. מַטְבִּילִין אֶת הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, וְאוֹמְרִין לָהֶם, הִזָּהֲרוּ שֶׁלֹּא תִגְּעוּ בַּשֻּׁלְחָן וּבַמְּנוֹרָה וּתְטַמְּאוּהוּ. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, יֵשׁ לָהֶם שְׁנִיִּים וּשְׁלִישִׁים, שֶׁאִם נִטְמְאוּ הָרִאשׁוֹנִים, יָבִיאוּ שְׁנִיִּים תַּחְתֵּיהֶן. כָּל הַכֵּלִים שֶׁהָיוּ בַמִּקְדָּשׁ, טְעוּנִין טְבִילָה, חוּץ מִמִּזְבַּח הַזָּהָב וּמִזְבַּח הַנְּחֹשֶׁת, מִפְּנֵי שֶׁהֵן כַּקַּרְקַע, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, מִפְּנֵי שֶׁהֵן מְצֻפִּין:

2.5. They wash hands for [eating] unconsecrated [food], and [second] tithe, and for terumah [heave-offering]. But for sacred food they must immerse [their hands in a mikveh]. With regard to the [water of] purification, if one’s hands became impure, one’s [whole] body is impure. 2.6. If he immersed for unconsecrated [food], and was presumed to be fit to eat unconsecrated [food], he is prohibited from [eating second] tithe. If he immersed for [second] tithe, and was presumed to be fit to eat [second] tithe, he is prohibited from [eating] terumah. If he immersed for terumah, and was presumed to be fit to eat terumah, he is prohibited from [eating] holy things. If he immersed for holy things, and was presumed to be fit to eat holy things he is prohibited from [touching the waters of] purification. If one immersed for something possessing a stricter [degree of holiness], one is permitted [to have contact with] something possessing a lighter [degree of holiness]. If he immersed but without special intention, it is as though he had not immersed. 3.6. Tax-collectors who entered a house, and similarly thieves who restored [stolen] vessels are believed if they say, “We have not touched [anything].” And in Jerusalem they are believed in regard to sacred things, and during a festival also in regard to terumah. 3.7. One who opened his jar [of wine] or broke into his dough [to sell them] on account of the festival [and an am haaretz touched the wine or dough]: Rabbi Judah says: he may finish [selling them after the festival]; But the sages say: he may not finish. When the festival was over, they undertook the purification of the Temple court. If the festival ended on Friday, they did not undertake [the purification of the Temple court] because of the honor of the Shabbat. Rabbi Judah said: even not on Thursday, for the priests are not free. 3.8. How did they undertake the purification of the Temple court? They immersed the vessels which were in the Temple, and they say to them: “Be cautious lest you touch the table or menorah and defile them.” All the vessels that were in the Temple had second and third sets, so that if the first was defiled, they might bring a second set in its place. All the vessels that were in the Temple required immersion, except the altar of gold and the altar of bronze, for they are like the ground, the words of Rabbi Eliezer. But the sages say: because they were overlaid [with metal].

253. Mishnah, Eduyot, 1.5-1.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple scroll, as authoritative document Found in books: Shemesh, Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis (2009) 34

1.5. וְלָמָּה מַזְכִּירִין דִּבְרֵי הַיָּחִיד בֵּין הַמְרֻבִּין, הוֹאִיל וְאֵין הֲלָכָה אֶלָּא כְדִבְרֵי הַמְרֻבִּין. שֶׁאִם יִרְאֶה בֵית דִּין אֶת דִּבְרֵי הַיָּחִיד וְיִסְמֹךְ עָלָיו, שֶׁאֵין בֵּית דִּין יָכוֹל לְבַטֵּל דִּבְרֵי בֵית דִּין חֲבֵרוֹ עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן. הָיָה גָדוֹל מִמֶּנּוּ בְחָכְמָה אֲבָל לֹא בְמִנְיָן, בְּמִנְיָן אֲבָל לֹא בְחָכְמָה, אֵינוֹ יָכוֹל לְבַטֵּל דְּבָרָיו, עַד שֶׁיִּהְיֶה גָדוֹל מִמֶּנּוּ בְחָכְמָה וּבְמִנְיָן: 1.6. אָמַר רַבִּי יְהוּדָה, אִם כֵּן לָמָּה מַזְכִּירִין דִּבְרֵי הַיָּחִיד בֵּין הַמְרֻבִּין לְבַטָּלָה. שֶׁאִם יֹאמַר הָאָדָם כָּךְ אֲנִי מְקֻבָּל, יֵאָמֵר לוֹ, כְּדִבְרֵי אִישׁ פְּלוֹנִי שָׁמָעְתָּ:

1.5. And why do they record the opinion of a single person among the many, when the halakhah must be according to the opinion of the many? So that if a court prefers the opinion of the single person it may depend on him. For no court may set aside the decision of another court unless it is greater than it in wisdom and in number. If it was greater than it in wisdom but not in number, in number but not in wisdom, it may not set aside its decision, unless it is greater than it in wisdom and in number. 1.6. Rabbi Judah said: “If so, why do they record the opinion of a single person among the many to set it aside? So that if a man shall say, ‘Thus have I received the tradition’, it may be said to him, ‘According to the [refuted] opinion of that individual did you hear it.’”

254. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, as ritually inadequate, in new testament Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 224, 233

9.5. חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ:

9.5. One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”

255. Mishnah, Menachot, 13.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •onias, temple of •temple, as siteof performance •onias, temple of ~ Found in books: Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 233; Schwartz, 2 Maccabees (2008) 12; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 114

13.10. [If one said,] “I take upon myself to offer an olah,” he must offer it in the Temple. And if he offered it in the Temple of Onias, he has not fulfilled his obligation. [If one said,] “I take upon myself to offer an olah but I will offer it in the Temple of Onias,” he must offer it in the Temple, yet if he offered it in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: this is not an olah. [If one said,] “I will be a nazirite,” he must bring his offerings and shave his hair in the Temple. And if he brought them and shaved his hair in the Temple of Onias he has not fulfilled his obligation. [If he said,] “I will be a nazirite but I will bring my offerings and shave my hair in the Temple of Onias,” he must bring them in the Temple, yet if he brought them and shaved his hair in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: such a one is not a nazirite. The priests who served in the Temple of Onias may not serve in the Temple in Jerusalem; and needless to say [this is so of priests who served] something else; for it is said, “The priests of the shrines, however, did not ascend the altar of the Lord in Jerusalem. But they did eat unleavened bread along with their kinsmen” (II Kings 23:9). Thus they are like those that had a blemish: they are entitled to share and eat [of the holy things] but they are not permitted to offer sacrifices.

256. Mishnah, Bikkurim, 3.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hekdesh, as temple property •leases, by the jerusalem temple Found in books: Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 168

257. Mishnah, Bava Qamma, 4.1-4.2, 9.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •temple, as ritually inadequate, in new testament •temple, as community, at qumran Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 167, 235

258. Mela, De Chorographia, 1.8.46, 2.110 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •asklepieion (or asklepieion-sarapieion?), temple of hera burned down •ios, iovis cassius, temple of Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 12; Roller, A Guide to the Geography of Pliny the Elder (2022) 215

259. Martial, Epigrams, 1.41, 2.19.3, 2.48, 4.19, 5.20, 8.3.4-8.3.8, 9.59, 10.5.1-10.5.7, 10.51, 10.58.6, 10.74, 10.96, 12.15, 12.32.10, 12.32.25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •castor and pollux, temple of •temple of, castor and pollux •temples, as display expenditure •jerusalem, temple’s treasures Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 43, 65, 113, 227; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 77

1.41. TO CAECILIUS: You imagine yourself Caecilius, a man of wit. You are no such thing, believe me. What then? A low buffoon; such a thing as wanders about in the quarters beyond the Tiber, and barters pale-coloured sulphur matches for broken glass; such a one as sells boiled peas and beans to the idle crowd; such as a lord and keeper of snakes; or as a common servant of the salt-meat-sellers; or a hoarse-voiced cook who carries round smoking sausages in steaming shops; or the worst of street poets; or a blackguard slave-dealer from Gades; or a chattering old debauchee. Cease at length, therefore, to imagine yourself that which is imagined by you alone, Caecilius, you who could have silenced Gabba, and even Testius Caballus, with your jokes. It is not given to every one to have taste; he who jests with a stupid effrontery is not a Testius, but a Caballus. 2.48. ON TELESINA: [Not translated] 9.59. ON MAMURRA: Mamurra, after having walked long and anxiously in the squares, where golden Rome ostentatiously displays her riches, viewed the tender young slaves, and devoured them with his eyes; not those exposed in the open shops, but those which are kept for the select in private apartments, and are not seen by the people, or such as I am. Satiated with this inspection, he uncovers the tables square and round; and aaks to see some rich ivory ornaments which were displayed on the upper shelves. Then, having four times measured a dinner-couch for six, wrought with tortoise-shell, he sorrowfully regretted that it was not large enough for his citron table. He consulted his nose whether the bronzes had the true Corinthian aroma, and criticised the statues of Polyclitus! Next, complaining that some crystal vases had been spoiled by an admixture of glass, he marked and set aside ten myrrhine cups. He weighed ancient bowls, and inquired for goblets that had been ennobled by the hand of Mentor. He counted emeralds set in chased gold, and examined the largest pearl ear-pendants. He sought on every counter for real sardonyxes, and cheapened some large jaspers. At last, when forced by fatigue to retire at the eleventh hour, he bought two cups for one small coin, and carried them home himself. 10.51. TO FAUSTINUS: The Tyrian bull now looks back on the constellation of the ram of Phryxus, and the winter flees from Castor, visible alternately with his brother. The country smiles; the earth resumes its verdure, the trees their foliage; and plaintive Philomel renews her strain. of what bright days at Ravenna does Rome deprive you, Faustinus! O you suns! O retired ease in the simple tunic! O groves! O fountains! O sandy shores moist but firm! O rocky Anxur, towering in splendour above the azure surface! and the couch, which commands the view of more than one water, beholding on one side the ships of the river, on the other those of the sea! But there are no Theatre of Marcellus or of Pompey, no triple baths, no four forums; nor the lofty temple or Capitoline Jove; nor other glittering temples that almost reach the heaven to which they are consecrated. How often do I imagine I hear you, when thoroughly wearied, saying to the Founder of Rome: "Keep what is yours, and restore me what is mine." 10.74. TO ROME: Have pity at length, Rome, upon the weary congratulatory the weary client: How long shall I be a dangler at levees, among crowds of anxious clients and toga-clad dependents, earning a hundred paltry coins with a whole day's work, while Scorpus triumphantly carries off in a single hour fifteen heavy bags of shining gold? I ask not as the reward of my little books (for what indeed are they worth?) the plains of Apulia, or Hybla, or the spice-bearing Nile, or the tender vines which, from the brow of the Setian hill, look down on the Pomptine marshes. What then do I desire, you ask? — To sleep. 10.96. TO AVITUS: You are astonished, Avitus, that I, who have grown old in the capital of Latium, should so often speak of countries afar off; that I should thirst for the gold-bearing Tagus, and my native Salo; and that I should long to return to the rude fields around my well-furnished cottage. But that land wins my affection, in which a small income is sufficient for happiness, and a slender estate affords even luxuries. Here we must nourish our fields: there the fields nourish us. Here the hearth is warmed by a half-starved fire; there it burns with unstinted brilliancy. Here to be hungry is an expensive gratification, and the market ruins us; there the table is covered with the riches of its own neighbourhood. Here four togas or more are worn out in a summer; there one suffices for four autumns. Go then and pay your court to patrons, while a spot exists which offers you everything that a protector refuses you. 12.15. A COMPLIMENT TO TRAJAN, ON HIS MUNIFICENCE TO THE TEMPLE OF JUPITER: Everything that glittered in the Parrhasian palace has been given to our gods and to the eyes of all. Jupiter wonders at the Scythian radiance of the emeralds set in gold, and is amazed at the objects of imperial magnificence, and at luxuries so oppressive to the nation. Here are cups fit for the Thunderer; there for his Phrygian favourite. We all now rejoice with Jupiter. But very lately (and with shame, yes, with shame I confess it) we were all poor as well as Jupiter.

260. Martial, Epigrams, 1.41, 2.19.3, 2.48, 4.19, 5.20, 8.3.4-8.3.8, 9.59, 10.5.1-10.5.7, 10.51, 10.58.6, 10.74, 10.96, 12.15, 12.32.10, 12.32.25 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •castor and pollux, temple of •temple of, castor and pollux •temples, as display expenditure •jerusalem, temple’s treasures Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 43, 65, 113, 227; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 77

261. Lucan, Pharsalia, 1.195-1.200, 1.508 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple of pallas at troy Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 30

1.195. Came that which ruins nations; while the fields Furrowed of yore by great Camillus' plough, Or by the mattock which a Curius held, Lost their once narrow bounds, and widening tracts By hinds unknown were tilled. No nation this To sheathe the sword, with tranquil peace content And with her liberties; but prone to ire; Crime holding light as though by want compelled: And great the glory in the minds of men, Ambition lawful even at point of sword, 1.196. Came that which ruins nations; while the fields Furrowed of yore by great Camillus' plough, Or by the mattock which a Curius held, Lost their once narrow bounds, and widening tracts By hinds unknown were tilled. No nation this To sheathe the sword, with tranquil peace content And with her liberties; but prone to ire; Crime holding light as though by want compelled: And great the glory in the minds of men, Ambition lawful even at point of sword, 1.197. Came that which ruins nations; while the fields Furrowed of yore by great Camillus' plough, Or by the mattock which a Curius held, Lost their once narrow bounds, and widening tracts By hinds unknown were tilled. No nation this To sheathe the sword, with tranquil peace content And with her liberties; but prone to ire; Crime holding light as though by want compelled: And great the glory in the minds of men, Ambition lawful even at point of sword, 1.198. Came that which ruins nations; while the fields Furrowed of yore by great Camillus' plough, Or by the mattock which a Curius held, Lost their once narrow bounds, and widening tracts By hinds unknown were tilled. No nation this To sheathe the sword, with tranquil peace content And with her liberties; but prone to ire; Crime holding light as though by want compelled: And great the glory in the minds of men, Ambition lawful even at point of sword, 1.199. Came that which ruins nations; while the fields Furrowed of yore by great Camillus' plough, Or by the mattock which a Curius held, Lost their once narrow bounds, and widening tracts By hinds unknown were tilled. No nation this To sheathe the sword, with tranquil peace content And with her liberties; but prone to ire; Crime holding light as though by want compelled: And great the glory in the minds of men, Ambition lawful even at point of sword, 1.200. To rise above their country: might their law: Decrees are forced from Senate and from Plebs: Consul and Tribune break the laws alike: Bought are the fasces, and the people sell For gain their favour: bribery's fatal curse Corrupts the annual contests of the Field. Then covetous usury rose, and interest Was greedier ever as the seasons came; Faith tottered; thousands saw their gain in war. Caesar has crossed the Alps, his mighty soul 1.508. And Taranis' altars cruel as were those Loved by Diana, goddess of the north; All these now rest in peace. And you, ye Bards, Whose martial lays send down to distant times The fame of valorous deeds in battle done, Pour forth in safety more abundant song. While you, ye Druids, when the war was done, To mysteries strange and hateful rites returned: To you alone 'tis given the gods and stars To know or not to know; secluded groves

262. Juvenal, Satires, 3.251-3.253, 3.274-3.275, 7.38, 10.58-10.67, 14.259-14.262 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •castor and pollux, temple of •temple of, castor and pollux •rome, temple of felicitas •temples, as display expenditure Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 35, 47, 113, 227; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 222

263. Josephus Flavius, Life, 198, 2-3, 358, 4, 412, 415, 8, 80, 342 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 49; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 142, 281

342. ταῦτα δὲ οὐκ ἐγὼ λέγω μόνος, ἀλλὰ καὶ ἐν τοῖς Οὐεσπασιανοῦ τοῦ αὐτοκράτορος ὑπομνήμασιν οὕτως γέγραπται, καὶ τίνα τρόπον ἐν Πτολεμαί̈δι Οὐεσπασιανοῦ κατεβόησαν οἱ τῶν δέκα πόλεων ἔνοικοι τιμωρίαν ὑποσχεῖν σε τὸν αἴτιον ἀξιοῦντες.

264. Josephus Flavius, Against Apion, 1.54, 1.56, 1.186-1.189, 1.196-1.199, 1.209-1.211, 1.238, 1.250, 1.261, 1.265, 1.279, 2.10, 2.28-2.32, 2.39, 2.44, 2.49-2.55, 2.65-2.69, 2.109-2.111, 2.121-2.124, 2.164-2.167, 2.193-2.194 (1st cent. CE - 1st cent. CE) Tagged with subjects: •onias temple •onias temple, building of / foundation •onias temple, closure / destruction of •onias temple, appearance •onias temple, distance to •onias temple, identity of builder •mikdash adam (temple of man) •onias temple, history of •onias temple, worship at •onias temple, attitudes toward •onias iv, temple of onias (leontopolis) •onias temple, duration of •onias temple, importance •onias temple, location •temple, as cosmos •temple, as cosmos, in josephus •onias temple, date of foundation •onias temple, legitimacy Found in books: Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 114; Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 3, 32, 39, 48, 49, 69, 71, 106, 112, 201, 205, 211, 214, 275, 276, 285, 289, 298, 330, 341, 345, 350, 352, 354, 355, 356, 357, 358, 399, 400, 405, 413; Salvesen et al., Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period (2020) 109, 110

1.54. τοῖς γεγονόσιν ἢ παρὰ τῶν εἰδότων πυνθανόμενον. ὅπερ ἐγὼ μάλιστα περὶ ἀμφοτέρας νομίζω πεποιηκέναι τὰς πραγματείας: τὴν μὲν γὰρ ἀρχαιολογίαν, ὥσπερ ἔφην, ἐκ τῶν ἱερῶν γραμμάτων μεθερμήνευκα γεγονὼς ἱερεὺς ἐκ γένους καὶ μετεσχηκὼς τῆς φιλοσοφίας 1.56. πῶς οὖν οὐκ ἂν θρασεῖς τις ἡγήσαιτο τοὺς ἀνταγωνίζεσθαί μοι περὶ τῆς ἀληθείας ἐπικεχειρηκότας, οἳ κἂν τοῖς τῶν αὐτοκρατόρων ὑπομνήμασιν ἐντυχεῖν λέγωσιν, ἀλλ' οὔ γε καὶ τοῖς ἡμετέροις τῶν ἀντιπολεμούντων πράγμασι παρέτυχον. 1.186. ἐκεῖνον καὶ κατὰ ̓Αλέξανδρον ἤκμαζεν ἡμῶν τὸ ἔθνος. λέγει τοίνυν ὁ ̔Εκαταῖος πάλιν τάδε, ὅτι μετὰ τὴν ἐν Γάζῃ μάχην ὁ Πτολεμαῖος ἐγένετο τῶν περὶ Συρίαν τόπων ἐγκρατής, καὶ πολλοὶ τῶν ἀνθρώπων πυνθανόμενοι τὴν ἠπιότητα καὶ φιλανθρωπίαν τοῦ Πτολεμαίου συναπαίρειν εἰς Αἴγυπτον αὐτῷ καὶ κοινωνεῖν τῶν πραγμάτων ἠβουλήθησαν. 1.187. ὧν εἷς ἦν, φησίν, ̓Εζεκίας ἀρχιερεὺς τῶν ̓Ιουδαίων, ἄνθρωπος τὴν μὲν ἡλικίαν ὡς ἑξηκονταὲξ ἐτῶν, τῷ δ' ἀξιώματι τῷ παρὰ τοῖς ὁμοέθνοις μέγας καὶ τὴν ψυχὴν οὐκ ἀνόητος, ἔτι δὲ καὶ λέγειν δυνατὸς καὶ τοῖς περὶ τῶν πραγμάτων, εἴπερ τις ἄλλος, ἔμπειρος. 1.188. καίτοι, φησίν, οἱ πάντες ἱερεῖς τῶν ̓Ιουδαίων οἱ τὴν δεκάτην τῶν γινομένων λαμβάνοντες καὶ τὰ κοινὰ διοικοῦντες 1.189. περὶ χιλίους μάλιστα καὶ πεντακοσίους εἰσίν.” πάλιν δὲ τοῦ προειρημένου μνημονεύων ἀνδρός “οὗτος, φησίν, ὁ ἄνθρωπος τετευχὼς τῆς τιμῆς ταύτης καὶ συνήθης ἡμῖν γενόμενος, παραλαβών τινας τῶν μεθ' ἑαυτοῦ τήν τε διαφορὰν ἀνέγνω πᾶσαν αὐτοῖς: εἶχεν γὰρ 1.196. ἐστιν.” ἀλλὰ μὴν ὅτι καὶ τὴν πόλιν αὐτὴν τὰ ̔Ιεροσόλυμα καλλίστην τε καὶ μεγίστην ἐκ παλαιοτάτου κατοικοῦμεν καὶ περὶ πλήθους ἀνδρῶν καὶ περὶ τῆς τοῦ νεὼ κατασκευῆς οὕτως αὐτὸς διηγεῖται. 1.197. “ἔστι γὰρ τῶν ̓Ιουδαίων τὰ μὲν πολλὰ ὀχυρώματα κατὰ τὴν χώραν καὶ κῶμαι, μία δὲ πόλις ὀχυρὰ πεντήκοντα μάλιστα σταδίων τὴν περίμετρον, ἣν οἰκοῦσι μὲν ἀνθρώπων περὶ δώδεκα 1.198. μυριάδες, καλοῦσι δ' αὐτὴν ̔Ιεροσόλυμα. ἐνταῦθα δ' ἐστὶ κατὰ μέσον μάλιστα τῆς πόλεως περίβολος λίθινος μῆκος ὡς πεντάπλεθρος, εὖρος δὲ πηχῶν ρ, ἔχων διπλᾶς πύλας, ἐν ᾧ βωμός ἐστι τετράγωνος ἀτμήτων συλλέκτων ἀργῶν λίθων οὕτως συγκείμενος, πλευρὰν μὲν ἑκάστην εἴκοσι πηχῶν, ὕψος δὲ δεκάπηχυ. καὶ παρ' αὐτὸν οἴκημα μέγα, οὗ βωμός ἐστι καὶ λυχνίον ἀμφότερα χρυσᾶ 1.199. δύο τάλαντα τὴν ὁλκήν. ἐπὶ τούτων φῶς ἐστιν ἀναπόσβεστον καὶ τὰς νύκτας καὶ τὰς ἡμέρας. ἄγαλμα δὲ οὐκ ἔστιν οὐδὲ ἀνάθημα τὸ παράπαν οὐδὲ φύτευμα παντελῶς οὐδὲν οἷον ἀλσῶδες ἤ τι τοιοῦτον. διατρίβουσι δ' ἐν αὐτῷ καὶ τὰς νύκτας καὶ τὰς ἡμέρας ἱερεῖς ἁγνείας τινὰς ἁγνεύοντες καὶ τὸ παράπαν οἶνον οὐ πίνοντες ἐν 1.209. “οἱ καλούμενοι ̓Ιουδαῖοι πόλιν οἰκοῦντες ὀχυρωτάτην πασῶν, ἣν καλεῖν ̔Ιεροσόλυμα συμβαίνει τοὺς ἐγχωρίους, ἀργεῖν εἰθισμένοι δι' ἑβδόμης ἡμέρας καὶ μήτε τὰ ὅπλα βαστάζειν ἐν τοῖς εἰρημένοις χρόνοις μήτε γεωργίας ἅπτεσθαι μήτε ἄλλης ἐπιμελεῖσθαι λειτουργίας μηδεμιᾶς, ἀλλ' ἐν τοῖς ἱεροῖς ἐκτετακότες τὰς χεῖρας 1.211. τὸ δὲ συμβὰν πλὴν ἐκείνων τοὺς ἄλλους πάντας δεδίδαχε τηνικαῦτα φυγεῖν εἰς ἐνύπνια καὶ τὴν περὶ τοῦ νόμου παραδεδομένην ὑπόνοιαν, ἡνίκα ἂν τοῖς ἀνθρωπίνοις λογισμοῖς περὶ 1.238. οἱ δὲ εἰς ταύτην εἰσελθόντες καὶ τὸν τόπον τοῦτον [εἰς] ἀπόστασιν ἔχοντες ἡγεμόνα αὐτῶν λεγόμενόν τινα τῶν ̔Ηλιοπολιτῶν ἱερέων ̓Οσάρσηφον ἐστήσαντο καὶ τούτῳ πειθαρχήσοντες ἐν πᾶσιν ὡρκωμότησαν. 1.265. παρανομίας μηδὲ ὠμότητος. ὁ δὲ τὴν πολιτείαν καὶ τοὺς νόμους αὐτοῖς καταβαλόμενος ἱερεύς, φησίν, ἦν τὸ γένος ̔Ηλιοπολίτης, ὄνομα δ' ̓Οσαρσὴφ ἀπὸ τοῦ ἐν ̔Ηλιουπόλει θεοῦ ̓Οσίρεως, 1.279. Λοιπόν μοι πρὸς αὐτὸν εἰπεῖν περὶ Μωυσέως. τοῦτον δὲ τὸν ἄνδρα θαυμαστὸν μὲν Αἰγύπτιοι καὶ θεῖον νομίζουσι, βούλονται δὲ προσποιεῖν αὐτοῖς μετὰ βλασφημίας ἀπιθάνου, λέγοντες ̔Ηλιοπολίτην εἶναι τῶν ἐκεῖθεν ἱερέων ἕνα διὰ τὴν λέπραν συνεξεληλαμένον. 2.28. Τοιαῦτα μέν τινα περὶ Μωσέως καὶ τῆς ἐξ Αἰγύπτου γενομένης τοῖς ̓Ιουδαίοις ἀπαλλαγῆς ὁ Αἰγύπτιος ̓Απίων ἐκαινοποίησεν παρὰ τοὺς ἄλλους ἐπινοήσας. καὶ τί γε δεῖ θαυμάζειν, εἰ περὶ τῶν ἡμετέρων ψεύδεται προγόνων λέγων αὐτοὺς εἶναι τὸ γένος Αἰγυπτίους; 2.28. ὑφ' ἡμῶν τε διηλέγχθησαν οἱ νόμοι καὶ τοῖς ἄλλοις ἅπασιν 2.29. αὐτὸς γὰρ περὶ αὐτοῦ τοὐναντίον ἐψεύδετο καὶ γεγενημένος ἐν ̓Οάσει τῆς Αἰγύπτου πάντων Αἰγυπτίων πρῶτος ὤν, ὡς ἂν εἴποι τις, τὴν μὲν ἀληθῆ πατρίδα καὶ τὸ γένος ἐξωμόσατο, ̓Αλεξανδρεὺς δὲ εἶναι καταψευδόμενος ὁμολογεῖ τὴν μοχθηρίαν τοῦ γένους. 2.29. οἱ μὲν ὡς φαυλότατον ἡμῶν τὸν νομοθέτην ἐλοιδόρησαν: τῷ δὲ τῆς ἀρετῆς πάλαι μὲν ὁ θεός, μετ' ἐκεῖνον δὲ μάρτυς ὁ χρόνος εὕρηται γεγενημένος. 2.31. πρὸς ἡμᾶς δὲ δυοῖν θάτερον Αἰγύπτιοι πεπόνθασιν: ἢ γὰρ ὡς ἐπισεμνυνόμενοι προσποιοῦνται τὴν συγγένειαν ἢ κοινωνοὺς ἡμᾶς ἐπισπῶνται τῆς αὑτῶν κακοδοξίας. 2.32. ὁ δὲ γενναῖος ̓Απίων δοκεῖ μὲν τὴν βλασφημίαν τὴν καθ' ἡμῶν ὥσπερ τινὰ μισθὸν ἐθελῆσαι παρασχεῖν ̓Αλεξανδρεῦσι τῆς δοθείσης αὐτῷ πολιτείας, καὶ τὴν ἀπέχθειαν αὐτῶν ἐπιστάμενος τὴν πρὸς τοὺς συνοικοῦντας αὐτοῖς ἐπὶ τῆς ̓Αλεξανδρείας ̓Ιουδαίους προτέθειται μὲν ἐκείνοις λοιδορεῖσθαι, συμπεριλαμβάνειν δὲ καὶ τοὺς ἄλλους ἅπαντας, ἐν ἀμφοτέροις ἀναισχύντως ψευδόμενος. 2.39. καὶ τί δεῖ περὶ τῶν ἄλλων λέγειν; αὐτῶν γὰρ ἡμῶν οἱ τὴν ̓Αντιόχειαν κατοικοῦντες ̓Αντιοχεῖς ὀνομάζονται: τὴν γὰρ πολιτείαν αὐτοῖς ἔδωκεν ὁ κτίστης Σέλευκος. ὁμοίως οἱ ἐν ̓Εφέσῳ καὶ κατὰ τὴν ἄλλην ̓Ιωνίαν τοῖς αὐθιγενέσι πολίταις ὁμωνυμοῦσιν τοῦτο παρασχόντων αὐτοῖς τῶν διαδόχων. 2.44. ὅμοια δὲ ̓Αλεξάνδρῳ καὶ Πτολεμαῖος ὁ Λάγου περὶ τῶν ἐν ̓Αλεξανδρείᾳ κατοικούντων ἐφρόνησεν: καὶ γὰρ τὰ κατὰ τὴν Αἴγυπτον αὐτοῖς ἐνεχείρισε φρούρια πιστῶς ἅμα καὶ γενναίως φυλάξειν ὑπολαμβάνων, καὶ Κυρήνης ἐγκρατῶς ἄρχειν βουλόμενος καὶ τῶν ἄλλων τῶν ἐν τῇ Λιβύῃ πόλεων 2.49. ὁ δὲ Φιλομήτωρ Πτολεμαῖος καὶ ἡ γυνὴ αὐτοῦ Κλεοπάτρα τὴν βασιλείαν ὅλην τὴν ἑαυτῶν ̓Ιουδαίοις ἐπίστευσαν, καὶ στρατηγοὶ πάσης τῆς δυνάμεως ἦσαν ̓Ονίας καὶ Δοσίθεος ̓Ιουδαῖοι, ὧν ̓Απίων σκώπτει τὰ ὀνόματα, δέον τὰ ἔργα θαυμάζειν καὶ μὴ λοιδορεῖν, ἀλλὰ χάριν αὐτοῖς ἔχειν, ὅτι διέσωσαν τὴν ̓Αλεξάνδρειαν, ἧς ὡς πολίτης ἀντιποιεῖται. 2.51. τοῦ παρὰ ̔Ρωμαίων πρεσβευτοῦ καὶ παρόντος.” ὀρθῶς δὲ ποιῶν φαίην ἂν καὶ μάλα δικαίως: ὁ γὰρ Φύσκων ἐπικληθεὶς Πτολεμαῖος ἀποθανόντος αὐτῷ τοῦ ἀδελφοῦ Πτολεμαίου τοῦ Φιλομήτορος ἀπὸ Κυρήνης ἐξῆλθε Κλεοπάτραν ἐκβαλεῖν βουλόμενος τῆς βασιλείας 2.52. ετ φιλιος ρεγις, υτ ιπσε ρεγνυμ ινιυστε σιβιμετ αππλιξαρετ; προπτερ ηαεξ εργο ονιας αδυερσυς ευμ βελλυμ προ ξλεοπατρα συσξεπιτ ετ φιδεμ, θυαμ ηαβυιτ ξιρξα ρεγες, νεθυαθυαμ ιν νεξεσσιτατε δεσερυιτ. 2.53. τεστις αυτεμ δευς ιυστιτιαε ειυς μανιφεστυς αππαρυιτ; ναμ φψσξον πτολομαευς ξυμ αδυερσυμ εχερξιτυμ θυιδεμ ονιαε πυγναρε πραεσυμερετ, ομνες υερο ιυδαεος ιν ξιυιτατε ποσιτος ξυμ φιλιις ετ υχοριβυς ξαπιενς νυδος ατθυε υινξτος ελεπηαντις συβιεξισσετ, υτ αβ εις ξονξυλξατι δεφιξερεντ, ετ αδ ηοξ ετιαμ βεστιας ιπσας δεβριασσετ, ιν ξοντραριυμ θυαε πραεπαραυερατ ευενερυντ. 2.54. ελεπηαντι ενιμ ρελινθυεντες σιβι απποσιτος ιυδαεος ιμπετυ φαξτο συπερ αμιξος ειυς μυλτος εχ ιπσις ιντερεμερυντ. ετ ποστ ηαεξ πτολομαευς θυιδεμ ασπεξτυμ τερριβιλεμ ξοντεμπλατυς εστ προηιβεντεμ σε, υτ ιλλις νοξερετ 2.55. ηομινιβυς, ξονξυβινα υερο συα ξαρισσιμα, θυαμ αλιι θυιδεμ ιτηαξαμ, αλιι υερο ηιρενεν δενομιναντ, συππλιξαντε νε τανταμ ιμπιετατεμ περαγερετ, ει ξονξεσσιτ ετ εχ ηις θυαε ιαμ εγερατ υελ αξτυρυς ερατ παενιτεντιαμ εγιτ. υνδε ρεξτε ηανξ διεμ ιυδαει αλεχανδρια ξονστιτυτι εο θυοδ απερτε α δεο σαλυτεμ προμερυερυντ ξελεβραρε νοσξυντυρ. 2.65. σεδ συπερ ηαεξ, θυομοδο εργο, ινθυιτ, σι συντ ξιυες, εοσδεμ δεος θυος αλεχανδρινι νον ξολυντ? ξυι ρεσπονδεο, θυομοδο ετιαμ, ξυμ υος σιτις αεγψπτιι, ιντερ αλτερυτρος προελιο μαγνο ετ σινε 2.66. φοεδερε δε ρελιγιονε ξοντενδιτις? αν ξερτε προπτερεα νον υος ομνες διξιμυς αεγψπτιος ετ νεθυε ξομμυνιτερ ηομινες, θυονιαμ βεστιας αδυερσαντες νατυραε νοστραε ξολιτις μυλτα διλιγεντια νυτριεντες, ξυμ 2.67. γενυς υτιθυε νοστρορυμ υνυμ ιταθυε ιδεμ εσσε υιδεατυρ? σι αυτεμ ιν υοβις αεγψπτιις τανταε διφφερεντιαε οπινιονυμ συντ, θυιδ μιραρις συπερ ηις, θυι αλιυνδε ιν αλεχανδριαμ αδυενερυντ, σι ιν λεγιβυς α 2.68. πρινξιπιο ξονστιτυτις ξιρξα ταλια περμανσερυντ? ις αυτεμ ετιαμ σεδιτιονις ξαυσας νοβις αππονιτ, θυι σι ξυμ υεριτατε οβ ηοξ αξξυσατ ιυδαεος ιν αλεχανδρια ξονστιτυτος, ξυρ ομνες νος ξυλπατ υβιθυε ποσιτος 2.69. εο θυοδ νοσξαμυρ ηαβερε ξονξορδιαμ? πορρο ετιαμ σεδιτιονις αυξτορες θυιλιβετ ινυενιετ απιονι σιμιλες αλεχανδρινορυμ φυισσε ξιυες. δονεξ ενιμ γραεξι φυερυντ ετ μαξεδονες ηανξ ξιυιλιτατεμ ηαβεντες, νυλλαμ σεδιτιονεμ αδυερσυς νος γεσσερυντ, σεδ αντιθυις ξεσσερε σολλεμνιτατιβυς. ξυμ υερο μυλτιτυδο αεγψπτιορυμ ξρευισσετ ιντερ εος προπτερ ξονφυσιονες τεμπορυμ, ετιαμ ηοξ οπυς σεμπερ εστ αδδιτυμ. νοστρυμ υερο γενυς περμανσιτ πυρυμ. 2.109. ταλια ναμθυε ετιαμ αδ αλταρε οφφερρε προηιβιτυμ εστ πραετερ ιλλα, θυαε αδ σαξριφιξια πραεπαραντυρ. θυιδ εργο απιονεμ εσσε διξιμυς νισι νιηιλ ηορυμ εχαμιναντεμ υερβα ινξρεδυλα προτυλισσε? σεδ τυρπε εστ; ηιστοριαε ενιμ υεραμ νοτιτιαμ σε προφερρε γραμματιξυς νον προμισιτ. 2.111. ηοξ εργο πεσσιμα εστ ιμπιετας ατθυε μενδαξιυμ σποντανευμ αδ εορυμ σεδυξτιονεμ, θυι νολυεριντ δισξυτερε υεριτατεμ. περ εα σιθυιδεμ μαλα ετ ινεφφαβιλια, θυαε πραεδιξτα συντ, νοβις δετραηερε τεμπταυερυντ. 2.121. πρὸς δευτέραν ̓Απίωνι μυθολογίαν καταψεύσασθαί τινα καὶ ὅρκον ἡμῶν ὡς ὀμνυόντων τὸν θεὸν τὸν ποιήσαντα τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν μηδενὶ εὐνοήσειν ἀλλοφύλῳ, μάλιστα 2.122. δὲ ̔́Ελλησιν. ἔδει δὲ καταψευδόμενον ἅπαξ εἰπεῖν μηδενὶ εὐνοήσειν ἀλλοφύλῳ, μάλιστα δ' Αἰγυπτίοις: οὕτως γὰρ ἂν τοῖς ἐξ ἀρχῆς αὐτοῦ πλάσμασιν ἥρμοττεν τὰ περὶ τὸν ὅρκον, εἴπερ ἦσαν ὑπὸ Αἰγυπτίων τῶν συγγενῶν οἱ πατέρες ἡμῶν οὐχὶ διὰ πονηρίαν 2.123. ἀλλ' ἐπὶ συμφοραῖς ἐξεληλαμένοι. τῶν ̔Ελλήνων δὲ πλέον τοῖς τόποις ἢ τοῖς ἐπιτηδεύμασιν ἀφεστήκαμεν, ὥστε μηδεμίαν ἡμῖν εἶναι πρὸς αὐτοὺς ἔχθραν μηδὲ ζηλοτυπίαν. τοὐναντίον μέντοι πολλοὶ παρ' αὐτῶν εἰς τοὺς ἡμετέρους νόμους συνέβησαν εἰσελθεῖν, καί τινες μὲν ἐνέμειναν, εἰσὶ δ' οἳ τὴν καρτερίαν οὐχ ὑπομείναντες πάλιν ἀπέστησαν. 2.124. καὶ τούτων οὐδεὶς πώποτε τὸν ὅρκον εἶπεν ἀκοῦσαι παρ' ἡμῖν ὀμωμοσμένον, ἀλλὰ μόνος ̓Απίων, ὡς ἔοικεν, ἤκουσεν: αὐτὸς γὰρ ὁ συνθεὶς αὐτὸν ἦν. 2.164. οὐκοῦν ἄπειροι μὲν αἱ κατὰ μέρος τῶν ἐθῶν καὶ τῶν νόμων παρὰ τοῖς ἅπασιν ἀνθρώποις διαφοραί, * κεφαλαιωδῶς ἂν ἐπίοι τις: οἱ μὲν γὰρ μοναρχίαις, οἱ δὲ ταῖς ὀλίγων δυναστείαις, ἄλλοι δὲ 2.165. τοῖς πλήθεσιν ἐπέτρεψαν τὴν ἐξουσίαν τῶν πολιτευμάτων. ὁ δ' ἡμέτερος νομοθέτης εἰς μὲν τούτων οὐδοτιοῦν ἀπεῖδεν, ὡς δ' ἄν τις εἴποι βιασάμενος τὸν λόγον θεοκρατίαν ἀπέδειξε τὸ πολίτευμα 2.166. θεῷ τὴν ἀρχὴν καὶ τὸ κράτος ἀναθείς. καὶ πείσας εἰς ἐκεῖνον ἅπαντας ἀφορᾶν ὡς αἴτιον μὲν ἁπάντων ὄντα τῶν ἀγαθῶν, ἃ κοινῇ τε πᾶσιν ἀνθρώποις ὑπάρχει καὶ ὅσων ἔτυχον αὐτοὶ δεηθέντες ἐν ἀμηχάνοις, λαθεῖν δὲ τὴν ἐκείνου γνώμην οὐκ ἐνὸν οὔτε τῶν 2.167. πραττομένων οὐδὲν οὔθ' ὧν ἄν τις παρ' αὐτῷ διανοηθῇ, ἕνα αὐτὸν ἀπέφηνε καὶ ἀγένητον καὶ πρὸς τὸν ἀίδιον χρόνον ἀναλλοίωτον πάσης ἰδέας θνητῆς κάλλει διαφέροντα καὶ δυνάμει μὲν ἡμῖν γνώριμον, 2.193. Εἷς ναὸς ἑνὸς θεοῦ, φίλον γὰρ ἀεὶ παντὶ τὸ ὅμοιον, κοινὸς ἁπάντων κοινοῦ θεοῦ ἁπάντων. τοῦτον θεραπεύσουσιν μὲν διὰ παντὸς οἱ ἱερεῖς, ἡγήσεται δὲ τούτων ὁ πρῶτος ἀεὶ κατὰ γένος. 2.194. οὗτος μετὰ τῶν συνιερέων θύσει τῷ θεῷ, φυλάξει τοὺς νόμους, δικάσει περὶ τῶν ἀμφισβητουμένων, κολάσει τοὺς ἐλεγχθέντας. ὁ τούτῳ μὴ πειθόμενος ὑφέξει δίκην ὡς εἰς θεὸν αὐτὸν ἀσεβῶν.

1.54. Now, both these methods of knowledge I may very properly pretend to in the composition of both my works; for, as I said, I have translated the Antiquities out of our sacred books; which I easily could do, since I was a priest by my birth, and have studied that philosophy which is contained in those writings; 1.56. How impudent then must those deserve to be esteemed, who undertake to contradict me about the true state of those affairs! who, although they pretend to have made use of both the emperors’ own memoirs, yet they could not be acquainted with our affairs who fought against them.

Tiresias: The Ancient Mediterranean Religions Source Database