1. Hebrew Bible, Deuteronomy, 20.7, 22.20-22.21, 22.23-22.27 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Hymns on Virginity โข Hymns on Virginity,biblical law โข Mary (mother of Jesus), virginity โข R. Benayah, Betulah (virgin, girl of marriageable age) โข Virginity โข rape,unbetrothed virgin โข virgin birth โข virgin, Eve โข virgin, Lots daughters โข virginity โข virginity suit โข virginity, personified โข virginity, tokens of
Found in books: Kanarek (2014), Biblical narrative and formation rabbinic law, 72, 73; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 54, 87, 97, 119, 187; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 198; Sly (1990), Philo's Perception of Women, 200
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20.7 ืึผืึดืึพืึธืึดืืฉื ืึฒืฉืึถืจึพืึตืจึทืฉื ืึดืฉืึผึธื ืึฐืึนื ืึฐืงึธืึธืึผ ืึตืึตืึฐ ืึฐืึธืฉืึนื ืึฐืึตืืชืึน ืคึผึถืึพืึธืืึผืช ืึผึทืึผึดืึฐืึธืึธื ืึฐืึดืืฉื ืึทืึตืจ ืึดืงึผึธืึถื ึผึธืื' '22.21 ืึฐืืึนืฆึดืืืึผ ืึถืชึพืื ืขืจ ืึทื ึผึทืขึฒืจึธื ืึถืึพืคึผึถืชึทื ืึผึตืืชึพืึธืึดืืึธ ืึผืกึฐืงึธืืึผืึธ ืึทื ึฐืฉืึตื ืขึดืืจึธืึผ ืึผึธืึฒืึธื ึดืื ืึธืึตืชึธื ืึผึดืึพืขึธืฉืึฐืชึธื ื ึฐืึธืึธื ืึผึฐืึดืฉืึฐืจึธืึตื ืึดืึฐื ืึนืช ืึผึตืืช ืึธืึดืืึธ ืึผืึดืขึทืจึฐืชึผึธ ืึธืจึธืข ืึดืงึผึดืจึฐืึผึถืึธื
22.23 ืึผึดื ืึดืึฐืึถื ื ืขืจ ื ึทืขึฒืจึธื ืึฐืชืึผืึธื ืึฐืึนืจึธืฉืึธื ืึฐืึดืืฉื ืึผืึฐืฆึธืึธืึผ ืึดืืฉื ืึผึธืขึดืืจ ืึฐืฉืึธืึทื ืขึดืึผึธืึผื 22.24 ืึฐืืึนืฆึตืืชึถื ืึถืชึพืฉืึฐื ึตืืึถื ืึถืึพืฉืึทืขึทืจ ืึธืขึดืืจ ืึทืึดืื ืึผืกึฐืงึทืึฐืชึผึถื ืึนืชึธื ืึผึธืึฒืึธื ึดืื ืึธืึตืชืึผ ืึถืชึพืื ืขืจ ืึทื ึผึทืขึฒืจึธื ืขึทืึพืึผึฐืึทืจ ืึฒืฉืึถืจ ืึนืึพืฆึธืขึฒืงึธื ืึธืขึดืืจ ืึฐืึถืชึพืึธืึดืืฉื ืขึทืึพืึผึฐืึทืจ ืึฒืฉืึถืจึพืขึดื ึผึธื ืึถืชึพืึตืฉืึถืช ืจึตืขึตืืึผ ืึผืึดืขึทืจึฐืชึผึธ ืึธืจึธืข ืึดืงึผึดืจึฐืึผึถืึธื 22.25 ืึฐืึดืึพืึผึทืฉืึผึธืึถื ืึดืึฐืฆึธื ืึธืึดืืฉื ืึถืชึพืื ืขืจ ืึทื ึผึทืขึฒืจึธื ืึทืึฐืึนืจึธืฉืึธื ืึฐืึถืึฑืึดืืงึพืึผึธืึผ ืึธืึดืืฉื ืึฐืฉืึธืึทื ืขึดืึผึธืึผ ืึผืึตืช ืึธืึดืืฉื ืึฒืฉืึถืจึพืฉืึธืึทื ืขึดืึผึธืึผ ืึฐืึทืึผืึนื 22.26 ืืื ืขืจ ืึฐืึทื ึผึทืขึฒืจึธื ืึนืึพืชึทืขึฒืฉืึถื ืึธืึธืจ ืึตืื ืื ืขืจ ืึทื ึผึทืขึฒืจึธื ืึตืึฐื ืึธืึถืช ืึผึดื ืึผึทืึฒืฉืึถืจ ืึธืงืึผื ืึดืืฉื ืขึทืึพืจึตืขึตืืึผ ืึผืจึฐืฆึธืืึน ื ึถืคึถืฉื ืึผึตื ืึทืึผึธืึธืจ ืึทืึผึถืื 22.27 ืึผึดื ืึทืฉืึผึธืึถื ืึฐืฆึธืึธืึผ ืฆึธืขึฒืงึธื ืื ืขืจ ืึทื ึผึทืขึฒืจึธื ืึทืึฐืึนืจึธืฉืึธื ืึฐืึตืื ืืึนืฉืึดืืขึท ืึธืึผื'' None | sup>
20.7 And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her.โ
22.20 But if this thing be true, that the tokens of virginity were not found in the damsel; 22.21 then they shall bring out the damsel to the door of her fatherโs house, and the men of her city shall stone her with stones that she die; because she hath wrought a wanton deed in Israel, to play the harlot in her fatherโs house; so shalt thou put away the evil from the midst of thee.
22.23 If there be a damsel that is a virgin betrothed unto a man, and a man find her in the city, and lie with her; 22.24 then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die: the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbourโs wife; so thou shalt put away the evil from the midst of thee. 22.25 But if the man find the damsel that is betrothed in the field, and the man take hold of her, and lie with her; then the man only that lay with her shall die. 22.26 But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death; for as when a man riseth against his neighbour, and slayeth him, even so is this matter. 22.27 For he found her in the field; the betrothed damsel cried, and there was none to save her.'' None |
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2. Hebrew Bible, Exodus, 22.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข R. Benayah, Betulah (virgin, girl of marriageable age) โข virginity
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 119; Kanarek (2014), Biblical narrative and formation rabbinic law, 73
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22.15 ืึฐืึดืึพืึฐืคึทืชึผึถื ืึดืืฉื ืึผึฐืชืึผืึธื ืึฒืฉืึถืจ ืึนืึพืึนืจึธืฉืึธื ืึฐืฉืึธืึทื ืขึดืึผึธืึผ ืึธืึนืจ ืึดืึฐืึธืจึถื ึผึธื ืึผืึน ืึฐืึดืฉืึผึธืื'' None | sup>
22.15 And if a man entice a virgin that is not betrothed, and lie with her, he shall surely pay a dowry for her to be his wife.'' None |
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3. Hebrew Bible, Genesis, 2.24, 4.1, 6.1-6.4, 16.1, 24.14, 24.16, 24.28, 24.37-24.38, 24.51, 24.55, 24.57, 24.64 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Mary, virginity of โข R. Benayah, Betulah (virgin, girl of marriageable age) โข Virgin/Virginity โข Virginity โข Virginity, and age โข Virginity, definition of โข theology, Christian, virgin birth โข virgin birth โข virgin(al), virginity โข virginity โข virgins in Christianity
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 57; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 152; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 168; Kanarek (2014), Biblical narrative and formation rabbinic law, 72, 73, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 100; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 268, 373; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 12; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 256, 354, 364; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostraโs Contra Manichaeos. 54; Sly (1990), Philo's Perception of Women, 151, 155
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2.24 ืขึทืึพืึผึตื ืึทืขึฒืึธืึพืึดืืฉื ืึถืชึพืึธืึดืื ืึฐืึถืชึพืึดืึผืึน ืึฐืึธืึทืง ืึผึฐืึดืฉืึฐืชึผืึน ืึฐืึธืืึผ ืึฐืึธืฉืึธืจ ืึถืึธืื
4.1 ืึฐืึธืึธืึธื ืึธืึทืข ืึถืชึพืึทืึผึธื ืึดืฉืึฐืชึผืึน ืึทืชึผึทืึทืจ ืึทืชึผึตืึถื ืึถืชึพืงึทืึดื ืึทืชึผึนืืึถืจ ืงึธื ึดืืชึดื ืึดืืฉื ืึถืชึพืึฐืืึธืื
4.1 ืึทืึผึนืืึถืจ ืึถื ืขึธืฉืึดืืชึธ ืงืึนื ืึผึฐืึตื ืึธืึดืืึธ ืฆึนืขึฒืงึดืื ืึตืึทื ืึดืึพืึธืึฒืึธืึธืื
6.1 ืึทืึฐืึดื ืึผึดืึพืึตืึตื ืึธืึธืึธื ืึธืจึนื ืขึทืึพืคึผึฐื ึตื ืึธืึฒืึธืึธื ืึผืึธื ืึนืช ืึปืึผึฐืืึผ ืึธืึถืื
6.1 ืึทืึผืึนืึถื ื ึนืึท ืฉืึฐืึนืฉืึธื ืึธื ึดืื ืึถืชึพืฉืึตื ืึถืชึพืึธื ืึฐืึถืชึพืึธืคึถืชื 6.2 ืึทืึผึดืจึฐืืึผ ืึฐื ึตืึพืึธืึฑืึนืึดืื ืึถืชึพืึผึฐื ืึนืช ืึธืึธืึธื ืึผึดื ืึนืึนืช ืึตื ึผึธื ืึทืึผึดืงึฐืืึผ ืึธืึถื ื ึธืฉืึดืื ืึดืึผึนื ืึฒืฉืึถืจ ืึผึธืึธืจืึผื 6.2 ืึตืึธืขืึนืฃ ืึฐืึดืื ึตืืึผ ืึผืึดืึพืึทืึผึฐืึตืึธื ืึฐืึดืื ึธืึผ ืึดืึผึนื ืจึถืึถืฉื ืึธืึฒืึธืึธื ืึฐืึดืื ึตืืึผ ืฉืึฐื ึทืึดื ืึดืึผึนื ืึธืึนืืึผ ืึตืึถืืึธ ืึฐืึทืึฒืืึนืชื 6.3 ืึทืึผึนืืึถืจ ืึฐืืึธื ืึนืึพืึธืืึนื ืจืึผืึดื ืึธืึธืึธื ืึฐืขึนืึธื ืึผึฐืฉืึทืึผึทื ืืึผื ืึธืฉืึธืจ ืึฐืึธืืึผ ืึธืึธืื ืึตืึธื ืึฐืขึถืฉืึฐืจึดืื ืฉืึธื ึธืื 6.4 ืึทื ึผึฐืคึดืึดืื ืึธืืึผ ืึธืึธืจึถืฅ ืึผึทืึผึธืึดืื ืึธืึตื ืึฐืึทื ืึทืึฒืจึตืึพืึตื ืึฒืฉืึถืจ ืึธืึนืืึผ ืึผึฐื ึตื ืึธืึฑืึนืึดืื ืึถืึพืึผึฐื ืึนืช ืึธืึธืึธื ืึฐืึธืึฐืืึผ ืึธืึถื ืึตืึผึธื ืึทืึผึดืึผึนืจึดืื ืึฒืฉืึถืจ ืึตืขืึนืึธื ืึทื ึฐืฉืึตื ืึทืฉืึผึตืื
1
6.1 ืึฐืฉืึธืจึทื ืึตืฉืึถืช ืึทืึฐืจึธื ืึนื ืึธืึฐืึธื ืืึน ืึฐืึธืึผ ืฉืึดืคึฐืึธื ืึดืฆึฐืจึดืืช ืึผืฉืึฐืึธืึผ ืึธืึธืจื
1
6.1 ืึทืึผึนืืึถืจ ืึธืึผ ืึทืึฐืึทืึฐ ืึฐืืึธื ืึทืจึฐืึผึธื ืึทืจึฐืึผึถื ืึถืชึพืึทืจึฐืขึตืึฐ ืึฐืึนื ืึดืกึผึธืคึตืจ ืึตืจึนืื
2
4.14 ืึฐืึธืึธื ืึทื ึผึทืขึฒืจึธ ืึฒืฉืึถืจ ืึนืึทืจ ืึตืึถืืึธ ืึทืึผึดืึพื ึธื ืึทืึผึตืึฐ ืึฐืึถืฉืึฐืชึผึถื ืึฐืึธืึฐืจึธื ืฉืึฐืชึตื ืึฐืึทืึพืึผึฐืึทืึผึถืืึธ ืึทืฉืึฐืงึถื ืึนืชึธืึผ ืึนืึทืึฐืชึผึธ ืึฐืขึทืึฐืึผึฐืึธ ืึฐืึดืฆึฐืึธืง ืึผืึธืึผ ืึตืึทืข ืึผึดืึพืขึธืฉืึดืืชึธ ืึถืกึถื ืขึดืึพืึฒืึนื ึดืื
2
4.16 ืึฐืึทื ึผึทืขึฒืจึธ ืึนืึทืช ืึทืจึฐืึถื ืึฐืึนื ืึผึฐืชืึผืึธื ืึฐืึดืืฉื ืึนื ืึฐืึธืขึธืึผ ืึทืชึผึตืจึถื ืึธืขึทืึฐื ึธื ืึทืชึผึฐืึทืึผึตื ืึทืึผึธืึผ ืึทืชึผึธืขึทืื
24.28 ืึทืชึผึธืจึธืฅ ืึทื ึผึทืขึฒืจึธ ืึทืชึผึทืึผึตื ืึฐืึตืืช ืึดืึผึธืึผ ืึผึทืึผึฐืึธืจึดืื ืึธืึตืึผึถืื
24.37 ืึทืึผึทืฉืึฐืึผึดืขึตื ึดื ืึฒืึนื ึดื ืึตืืึนืจ ืึนืึพืชึดืงึผึทื ืึดืฉืึผึธื ืึดืึฐื ึดื ืึดืึผึฐื ืึนืช ืึทืึผึฐื ึทืขึฒื ึดื ืึฒืฉืึถืจ ืึธื ึนืึดื ืึนืฉืึตื ืึผึฐืึทืจึฐืฆืึนื 24.38 ืึดืึพืึนื ืึถืึพืึผึตืืชึพืึธืึดื ืชึผึตืึตืึฐ ืึฐืึถืึพืึดืฉืึฐืคึผึทืึฐืชึผึดื ืึฐืึธืงึทืึฐืชึผึธ ืึดืฉืึผึธื ืึดืึฐื ึดืื
24.51 ืึดื ึผึตืึพืจึดืึฐืงึธื ืึฐืคึธื ึถืืึธ ืงึทื ืึธืึตืึฐ ืึผืชึฐืึดื ืึดืฉืึผึธื ืึฐืึถืึพืึฒืึนื ึถืืึธ ืึผึทืึฒืฉืึถืจ ืึผึดืึผึถืจ ืึฐืืึธืื
24.55 ืึทืึผึนืืึถืจ ืึธืึดืืึธ ืึฐืึดืึผึธืึผ ืชึผึตืฉืึตื ืึทื ึผึทืขึฒืจึธ ืึดืชึผึธื ืึผ ืึธืึดืื ืืึน ืขึธืฉืืึนืจ ืึทืึทืจ ืชึผึตืึตืึฐื
24.57 ืึทืึผึนืืึฐืจืึผ ื ึดืงึฐืจึธื ืึทื ึผึทืขึฒืจึธ ืึฐื ึดืฉืึฐืึฒืึธื ืึถืชึพืคึผึดืืึธื
24.64 ืึทืชึผึดืฉืึผึธื ืจึดืึฐืงึธื ืึถืชึพืขึตืื ึถืืึธ ืึทืชึผึตืจึถื ืึถืชึพืึดืฆึฐืึธืง ืึทืชึผึดืคึผึนื ืึตืขึทื ืึทืึผึธืึธืื' ' None | sup>
2.24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.
4.1 And the man knew Eve his wife; and she conceived and bore Cain, and said: โI have agotten a man with the help of the LORD.โ
6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, 6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. 6.3 And the LORD said: โMy spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.โ 6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
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6.1 Now Sarai Abramโs wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar.
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4.14 So let it come to pass, that the damsel to whom I shall say: Let down thy pitcher, I pray thee, that I may drink; and she shall say: Drink, and I will give thy camels drink also; let the same be she that Thou hast appointed for Thy servant, even for Isaac; and thereby shall I know that Thou hast shown kindness unto my master.โ
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4.16 And the damsel was very fair to look upon, a virgin, neither had any man known her; and she went down to the fountain, and filled her pitcher, and came up.
24.28 And the damsel ran, and told her motherโs house according to these words.
24.37 And my master made me swear, saying: Thou shalt not take a wife for my son of the daughters of the Canaanites, in whose land I dwell. 24.38 But thou shalt go unto my fatherโs house, and to my kindred, and take a wife for my son.
24.51 Behold, Rebekah is before thee, take her, and go, and let her be thy masterโs sonโs wife, as the LORD hath spoken.โ
24.55 And her brother and her mother said: โLet the damsel abide with us a few days, at the least ten; after that she shall go.โ
24.57 And they said: โWe will call the damsel, and inquire at her mouth.โ
24.64 And Rebekah lifted up her eyes, and when she saw Isaac, she alighted from the camel.' ' None |
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4. Hebrew Bible, Proverbs, 8.22-8.31 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข virgin(al), virginity โข virgins
Found in books: Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 190; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 252, 256
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8.22 ืึฐืืึธื ืงึธื ึธื ึดื ืจึตืืฉืึดืืช ืึผึทืจึฐืึผืึน ืงึถืึถื ืึดืคึฐืขึธืึธืื ืึตืึธืื 8.23 ืึตืขืึนืึธื ื ึดืกึผึทืึฐืชึผึดื ืึตืจึนืืฉื ืึดืงึผึทืึฐืึตืึพืึธืจึถืฅื 8.24 ืึผึฐืึตืืึพืชึผึฐืึนืืึนืช ืืึนืึธืึฐืชึผึดื ืึผึฐืึตืื ืึทืขึฐืึธื ืึนืช ื ึดืึฐืึผึทืึผึตืึพืึธืึดืื 8.25 ืึผึฐืึถืจึถื ืึธืจึดืื ืึธืึฐืึผึธืขืึผ ืึดืคึฐื ึตื ืึฐืึธืขืึนืช ืืึนืึธืึฐืชึผึดืื 8.26 ืขึทืึพืึนื ืขึธืฉืึธื ืึถืจึถืฅ ืึฐืืึผืฆืึนืช ืึฐืจึนืืฉื ืขึธืคึฐืจืึนืช ืชึผึตืึตืื 8.27 ืึผึทืึฒืึดืื ืึน ืฉืึธืึทืึดื ืฉืึธื ืึธื ึดื ืึผึฐืืึผืงืึน ืืึผื ืขึทืึพืคึผึฐื ึตื ืชึฐืืึนืื 8.28 ืึผึฐืึทืึผึฐืฆืึน ืฉืึฐืึธืงึดืื ืึดืึผึธืขึทื ืึผึทืขึฒืืึนื ืขึดืื ืึนืช ืชึผึฐืืึนืื 8.29 ืึผึฐืฉืืึผืืึน ืึทืึผึธื ืึปืงึผืึน ืึผืึทืึดื ืึนื ืึทืขึทืึฐืจืึผึพืคึดืื ืึผึฐืืึผืงืึน ืืึนืกึฐืึตื ืึธืจึถืฅื' '8.31 ืึฐืฉืึทืึถืงึถืช ืึผึฐืชึตืึตื ืึทืจึฐืฆืึน ืึฐืฉืึทืขึฒืฉืึปืขึทื ืึถืชึพืึผึฐื ึตื ืึธืึธืื'' None | sup>
8.22 The LORD made me as the beginning of His way, The first of His works of old. 8.23 I was set up from everlasting, from the beginning, Or ever the earth was. 8.24 When there were no depths, I was brought forth; When there were no fountains abounding with water. 8.25 Before the mountains were settled, Before the hills was I brought forth; 8.26 While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world. 8.27 When He established the heavens, I was there; When He set a circle upon the face of the deep, 8.28 When He made firm the skies above, When the fountains of the deep showed their might, 8.29 When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth; 8.30 Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him, 8.31 Playing in His habitable earth, And my delights are with the sons of men.'' None |
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5. Hebrew Bible, Psalms, 51.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข virgin(al), virginity โข virgin/virginity
Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 252; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 80
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51.7 ืึตืึพืึผึฐืขึธืืึนื ืืึนืึธืึฐืชึผึดื ืึผืึฐืึตืึฐื ืึถืึฑืึทืชึฐื ึดื ืึดืึผึดืื'' None | sup>
51.7 Behold, I was brought forth in iniquity, and in sin did my mother conceive me.'' None |
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6. Hebrew Bible, Isaiah, 7.14, 54.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข theology, Christian, virgin birth โข virgin โข virgin birth โข virgin(al), virginity โข virginity โข virginity, fruitful, โข virginity, fruitful,ย
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 30, 115, 116, 119, 120, 124, 135, 136; Fisch, (2023), Written for Us: Paulโs Interpretation of Scripture and the History of Midrash, 100, 101, 102; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 331; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostraโs Contra Manichaeos. 53
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7.14 ืึธืึตื ืึดืชึผึตื ืึฒืึนื ึธื ืืึผื ืึธืึถื ืืึนืช ืึดื ึผึตื ืึธืขึทืึฐืึธื ืึธืจึธื ืึฐืึนืึถืึถืช ืึผึตื ืึฐืงึธืจึธืืช ืฉืึฐืืึน ืขึดืึผึธื ืึผ ืึตืื
54.1 ืึผึดื ืึถืึธืจึดืื ืึธืืึผืฉืืึผ ืึฐืึทืึผึฐืึธืขืึนืช ืชึผึฐืืึผืึถื ึธื ืึฐืึทืกึฐืึผึดื ืึตืึดืชึผึตืึฐ ืึนืึพืึธืืึผืฉื ืึผืึฐืจึดืืช ืฉืึฐืืึนืึดื ืึนื ืชึธืืึผื ืึธืึทืจ ืึฐืจึทืึฒืึตืึฐ ืึฐืืึธืื54.1 ืจึธื ึผึดื ืขึฒืงึธืจึธื ืึนื ืึธืึธืึธื ืคึผึดืฆึฐืึดื ืจึดื ึผึธื ืึฐืฆึทืึฒืึดื ืึนืึพืึธืึธื ืึผึดืึพืจึทืึผึดืื ืึผึฐื ึตืึพืฉืืึนืึตืึธื ืึดืึผึฐื ึตื ืึฐืขืึผืึธื ืึธืึทืจ ืึฐืืึธืื ' None | sup>
7.14 Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel.
54.1 Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.'' None |
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7. Hebrew Bible, Judges, 11.39 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Virgin โข virginity,
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 106; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 256
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11.39 ืึทืึฐืึดื ืึดืงึผึตืฅ ืฉืึฐื ึทืึดื ืึณืึธืฉืึดืื ืึทืชึผึธืฉืึธื ืึถืึพืึธืึดืืึธ ืึทืึผึทืขึทืฉื ืึธืึผ ืึถืชึพื ึดืึฐืจืึน ืึฒืฉืึถืจ ื ึธืึธืจ ืึฐืึดืื ืึนืึพืึธืึฐืขึธื ืึดืืฉื ืึทืชึผึฐืึดืึพืึนืง ืึผึฐืึดืฉืึฐืจึธืึตืื'' None | sup>
11.39 And it came to pass at the end of two months, that she returned to her father, who did with her according to his vow which he had vowed: and she knew no man. And it was a custom in Yisraแพฝel,'' None |
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8. Hesiod, Works And Days, 734 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: โข virginity, of goddesses โข virginity, of religious cults โข virgins in Greco-Roman cult
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 24; Hubbard (2014), A Companion to Greek and Roman Sexualities, 167
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734 แผฑฯฯฮฏแฟ แผฮผฯฮตฮปฮฑฮดแฝธฮฝ ฯฮฑฯฮฑฯฮฑฮนฮฝฮญฮผฮตฮฝ, แผฮปฮปสผ แผฮปฮญฮฑฯฮธฮฑฮน.'' None | sup>
734 The South Windโs dreadful blasts โ he stirs the sea'' None |
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9. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข virgin(al), virginity โข virginity, of tragic characters
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 354; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 159
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10. Euripides, Hippolytus, 16-20, 73-87, 102, 948-957 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข hagnos, as chastity and/or virginity โข virginity, and Artemis โข virginity, and Hippolytus โข virginity, and priests โข virginity, maintaining of before marriage โข virginity, of goddesses โข virginity, of religious cults โข virginity, of tragic characters
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 165, 169, 170, 171, 172, 173, 360; Meinel (2015), Pollution and Crisis in Greek Tragedy, 33; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 185, 188, 199, 200
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16 ฯฮนฮผฮฑออ
, ฮผฮตฮณฮนฬฯฯฮทฮฝ ฮดฮฑฮนฮผฮฟฬฮฝฯฮฝ ฮทฬฮณฮฟฯ
ฬฮผฮตฮฝฮฟฯ,' "17 ฯฮปฯฯฮฑฬฮฝ ฮด' ฮฑฬฮฝ' ฯ
ฬฬฮปฮทฮฝ ฯฮฑฯฮธฮตฬฮฝฯอ
ฮพฯ
ฮฝฯฬฮฝ ฮฑฬฮตฮนฬ" '18 ฮบฯ
ฯฮนฬฮฝ ฯฮฑฯฮตฮนฬฮฑฮนฯ ฮธฮทอฯฮฑฯ ฮตฬฮพฮฑฮนฯฮตฮนอ ฯฮธฮฟฮฝฮฟฬฯ, 19 ฮผฮตฮนฬฮถฯ ฮฒฯฮฟฯฮตฮนฬฮฑฯ ฯฯฮฟฯฯฮตฯฯฬฮฝ ฮฟฬฮผฮนฮปฮนฬฮฑฯ. 20 ฯฮฟฯ
ฬฯฮฟฮนฯฮน ฮผฮตฬฮฝ ฮฝฯ
ฮฝ ฮฟฯ
ฬ ฯฮธฮฟฮฝฯอ: ฯฮนฬ ฮณฮฑฬฯ ฮผฮต ฮดฮตฮนอ;
73 ฯฮฟฮนฬ ฯฮฟฬฮฝฮดฮต ฯฮปฮตฮบฯฮฟฬฮฝ ฯฯฮตฬฯฮฑฮฝฮฟฮฝ ฮตฬฮพ ฮฑฬฮบฮทฯฮฑฬฯฮฟฯ
74 ฮปฮตฮนฮผฯอฮฝฮฟฯ, ฯฬอ ฮดฮตฬฯฯฮฟฮนฮฝฮฑ, ฮบฮฟฯฮผฮทฬฯฮฑฯ ฯฮตฬฯฯ,' "75 ฮตฬฬฮฝฮธ' ฮฟฯ
ฬฬฯฮต ฯฮฟฮนฮผฮทฬฮฝ ฮฑฬฮพฮนฮฟฮนอ ฯฮตฬฯฮฒฮตฮนฮฝ ฮฒฮฟฯฮฑฬ" "76 ฮฟฯ
ฬฬฯ' ฮทฬอฮปฮธฮตฬ ฯฯ ฯฮนฬฮดฮทฯฮฟฯ, ฮฑฬฮปฮป' ฮฑฬฮบฮทฬฯฮฑฯฮฟฮฝ" "77 ฮผฮตฬฮปฮนฯฯฮฑ ฮปฮตฮนฮผฯอฮฝ' ฮทฬฯฮนฮฝฮทฬ ฮดฮนฮตฬฯฯฮตฯฮฑฮน," '78 ฮฮนฬฮดฯฬฯ ฮดฮตฬ ฯฮฟฯฮฑฮผฮนฬฮฑฮนฯฮน ฮบฮทฯฮตฯ
ฬฮตฮน ฮดฯฮฟฬฯฮฟฮนฯ,' "79 ฮฟฬฬฯฮฟฮนฯ ฮดฮนฮดฮฑฮบฯฮฟฬฮฝ ฮผฮทฮดฮตฬฮฝ ฮฑฬฮปฮป' ฮตฬฮฝ ฯฮทออ
ฯฯ
ฬฯฮตฮน" "80 ฯฮฟฬ ฯฯฯฯฮฟฮฝฮตฮนอฮฝ ฮตฮนฬฬฮปฮทฯฮตฮฝ ฮตฬฯ ฯฮฑฬ ฯฮฑฬฮฝฯ' ฮฑฬฮตฮนฬ," "81 ฯฮฟฯ
ฬฯฮฟฮนฯ ฮดฯฮตฬฯฮตฯฮธฮฑฮน, ฯฮฟฮนอฯ ฮบฮฑฮบฮฟฮนอฯฮน ฮด' ฮฟฯ
ฬ ฮธฮตฬฮผฮนฯ." "82 ฮฑฬฮปฮป', ฯฬอ ฯฮนฬฮปฮท ฮดฮตฬฯฯฮฟฮนฮฝฮฑ, ฯฯฯ
ฯฮตฬฮฑฯ ฮบฮฟฬฮผฮทฯ" '83 ฮฑฬฮฝฮฑฬฮดฮทฮผฮฑ ฮดฮตฬฮพฮฑฮน ฯฮตฮนฯฮฟฬฯ ฮตฯ
ฬฯฮตฮฒฮฟฯ
อฯ ฮฑฬฬฯฮฟ.' "84 ฮผฮฟฬฮฝฯอ
ฮณฮฑฬฯ ฮตฬฯฯฮน ฯฮฟฯ
อฯ' ฮตฬฮผฮฟฮนฬ ฮณฮตฬฯฮฑฯ ฮฒฯฮฟฯฯอฮฝ:" '85 ฯฮฟฮนฬ ฮบฮฑฮนฬ ฮพฯ
ฬฮฝฮตฮนฮผฮน ฮบฮฑฮนฬ ฮปฮฟฬฮณฮฟฮนฯ ฮฑฬฮผฮตฮนฬฮฒฮฟฮผฮฑฮน,' "86 ฮบฮปฯ
ฬฯฮฝ ฮผฮตฬฮฝ ฮฑฯ
ฬฮดฮทอฯ, ฮฟฬฬฮผฮผฮฑ ฮด' ฮฟฯ
ฬฯ ฮฟฬฯฯอฮฝ ฯฮฟฬ ฯฮฟฬฮฝ." "87 ฯฮตฬฮปฮฟฯ ฮดฮตฬ ฮบฮฑฬฮผฯฮฑฮนฮผ' ฯฬฬฯฯฮตฯ ฮทฬฯฮพฮฑฬฮผฮทฮฝ ฮฒฮนฬฮฟฯ
." 102 ฯฯฮฟฬฯฯฮธฮตฮฝ ฮฑฯ
ฬฯฮทฬฮฝ ฮฑฬฮณฮฝฮฟฬฯ ฯฬฬฮฝ ฮฑฬฯฯฮฑฬฮถฮฟฮผฮฑฮน.948 ฯฯ
ฬ ฮดฮทฬ ฮธฮตฮฟฮนอฯฮนฮฝ ฯฬฯ ฯฮตฯฮนฯฯฮฟฬฯ ฯฬฬฮฝ ฮฑฬฮฝฮทฬฯ 949 ฮพฯ
ฬฮฝฮตฮน; ฯฯ
ฬ ฯฯฬฯฯฯฮฝ ฮบฮฑฮนฬ ฮบฮฑฮบฯอฮฝ ฮฑฬฮบฮทฬฯฮฑฯฮฟฯ; 950 ฮฟฯ
ฬฮบ ฮฑฬฬฮฝ ฯฮนฮธฮฟฮนฬฮผฮทฮฝ ฯฮฟฮนอฯฮน ฯฮฟฮนอฯ ฮบฮฟฬฮผฯฮฟฮนฯ ฮตฬฮณฯฬ 951 ฮธฮตฮฟฮนอฯฮน ฯฯฮฟฯฮธฮตฮนฬฯ ฮฑฬฮผฮฑฮธฮนฬฮฑฮฝ ฯฯฮฟฮฝฮตฮนอฮฝ ฮบฮฑฮบฯอฯ.' "952 ฮทฬฬฮดฮท ฮฝฯ
ฮฝ ฮฑฯ
ฬฬฯฮตฮน ฮบฮฑฮนฬ ฮดฮน' ฮฑฬฯฯ
ฬฯฮฟฯ
ฮฒฮฟฯฮฑอฯ" "953 ฯฮนฬฯฮฟฮนฯ ฮบฮฑฯฮทฬฮปฮตฯ
' ฬฮฯฯฮตฬฮฑ ฯ' ฮฑฬฬฮฝฮฑฮบฯ' ฮตฬฬฯฯฮฝ" '954 ฮฒฮฑฬฮบฯฮตฯ
ฮต ฯฮฟฮปฮปฯอฮฝ ฮณฯฮฑฮผฮผฮฑฬฯฯฮฝ ฯฮนฮผฯอฮฝ ฮบฮฑฯฮฝฮฟฯ
ฬฯ:' "955 ฮตฬฯฮตฮนฬ ฮณ' ฮตฬฮปฮทฬฯฮธฮทฯ. ฯฮฟฯ
ฬฯ ฮดฮตฬ ฯฮฟฮนฮฟฯ
ฬฯฮฟฯ
ฯ ฮตฬฮณฯฬ" '956 ฯฮตฯ
ฬฮณฮตฮนฮฝ ฯฯฮฟฯฯฮฝฯอ ฯฮฑอฯฮน: ฮธฮทฯฮตฯ
ฬฮฟฯ
ฯฮน ฮณฮฑฬฯ 957 ฯฮตฮผฮฝฮฟฮนอฯ ฮปฮฟฬฮณฮฟฮนฯฮนฮฝ, ฮฑฮนฬฯฯฯฮฑฬ ฮผฮทฯฮฑฮฝฯฬฮผฮตฮฝฮฟฮน. ' None | sup>
16 but Artemis, daughter of Zeus, sister of Phoebus, he doth honour, counting her the chief of goddesses, and ever through the greenwood, attendant on his virgin goddess, he dears the earth of wild beasts with his fleet hounds, enjoying the comradeship of one too high for mortal ken. 20 โTis not this I grudge him, no! why should I? But for his sins against me, I will this very day take vengeance on Hippolytus; for long ago I cleared the ground of many obstacles, so it needs but trifling toil.
73 For See note above on lines 70-72 thee, O mistress mine, I bring this woven wreath, culled from a virgin meadow, 75 where nor shepherd dares to herd his flock nor ever scythe hath mown, but oโer the mead unshorn the bee doth wing its way in spring; and with the dew from rivers drawn purity that garden tends. Such as know no cunning lore, yet in whose nature 80 elf-control, made perfect, hath a home, these may pluck the flowers, but not the wicked world. Accept, I pray, dear mistress, mine this chaplet from my holy hand to crown thy locks of gold; for I, and none other of mortals, have this high guerdon, 85 to be with thee, with thee converse, hearing thy voice, though not thy face beholding. So be it mine to end my life as I began. Attendant
102 I greet her from afar, preserving still my chastity. Att948 by my dead wife. Now, since thou hast dared this loathly crime, come, look thy father in the face. Art thou the man who dost with gods consort, as one above the vulgar herd? art thou the chaste and sinless saint? 950 Thy boasts will never persuade me to be guilty of attributing ignorance to gods. Go then, vaunt thyself, and drive1 Hippolytus is here taunted with being an exponent of the Orphic mysteries. Apparently Orpheus, like Pythagoras, taught the necessity of total abstinence from animal food. thy petty trade in viands formed of lifeless food; take Orpheus for thy chief and go a-revelling, with all honour for the vapourings of many a written scroll, 955 eeing thou now art caught. Let all beware, I say, of such hypocrites! who hunt their prey with fine words, and all the while are scheming villainy. She is dead; dost think that this will save thee? Why this convicts thee more than all, abandoned wretch! ' None |
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11. Euripides, Ion, 150 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข virginity, correlated to sacred space โข virginity, of tragic characters
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 171; Meinel (2015), Pollution and Crisis in Greek Tragedy, 224
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150 ฮฝฮฟฯฮตฯฮฟฬฮฝ ฯ
ฬฬฮดฯฯ ฮฒฮฑฬฮปฮปฯฮฝ,'' None | sup>
150 with hands from all defilement free. Oh may I never cease thus to serve Phoebus, or, if I do, may fortune smile upon me!'' None |
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12. Septuagint, Wisdom of Solomon, 9.4 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: โข Mary, Virgin โข Virginity โข virgin(al), virginity
Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 389; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 71
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9.4 For Thou art a just judge over all the peoples of the earth.
9.4 give me the wisdom that sits by thy throne,and do not reject me from among thy servants.'' None |
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13. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: โข Vestal Virgins
Found in books: Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 28; Rosa and Santangelo (2020), Cicero and Roman Religion: Eight Studies, 53; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 144
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14. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: โข Claudia the Vestal Virgin โข Vestal Virgins โข virginity,
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 106; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 21, 85, 147; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovidโs , 180
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15. Dionysius of Halycarnassus, Roman Antiquities, 2.66.6, 9.40.3 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Vestal Virgins
Found in books: Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 148; Jenkyns (2013), God, Space, and City in the Roman Imagination, 91, 157; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 163
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2.66.6 \xa0For my part, I\xa0find from very many evidences that there are indeed some holy things, unknown to the public, kept by the virgins, and not the fire alone; but what they are I\xa0do not think should be inquired into too curiously, either by me of by anyone else who wishes to observe the reverence due to the gods. <' ' None |
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16. Ovid, Ars Amatoria, 1.31 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Vestal Virgins โข Virgin
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 169; Radicke (2022), Roman Womenโs Dress: Literary Sources, Terminology, and Historical Development, 477
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1.31 Este procul, vittae tenues, insigne pudoris,'' None | sup>
1.31 Nor Clio , nor her sisters, have I seen,'' None |
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17. Ovid, Fasti, 1.17, 1.19-1.20, 3.30, 4.619-4.620, 5.355-5.356, 6.436 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Iustitia Virgo โข Minerva (Athena), as virginal โข Minerva (Athena), chastity and virginity enforced by โข Vestal Virgins โข Vestal Virgins, pontifex maximus and โข Virgin โข virginity or chastity, Minerva as enforcer of
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 12, 170; Erker (2023), Ambiguity and Religion in Ovidโs Fasti: Religious Innovation and the Imperial Family, 107, 109; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 51; Radicke (2022), Roman Womenโs Dress: Literary Sources, Terminology, and Historical Development, 434, 477; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 163; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovidโs , 318
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1.19 pagina iudicium docti subitura movetur 1.20 principis, ut Clario missa legenda deo.
3.30 decidit ante sacros lanea vitta focos,
4.619 alba decent Cererem: vestis Cerialibus albas 4.620 sumite; nunc pulli velleris usus abest.
5.355 cur tamen, ut dantur vestes Cerialibus albae, 5.356 sic haec est cultu versicolore decens?
6.436 Vesta, quod assiduo lumine cuncta videt,' ' None | sup>
1.19 My page trembles, judged by a learned prince, 1.20 As if it were being read by Clarian Apollo.
3.30 Slipped from my hair, and fell down, in front of the sacred fire.
4.619 White is fitting for Ceres: dress in white clothes for Ceresโ 4.620 Festival: on this day no one wears dark-coloured thread.
5.355 And warns us to use lifeโs beauty while itโs in bloom: 5.356 The thorn is spurned when the rose has fallen.
6.436 Vesta guards it: who sees all things by her unfailing light.' ' None |
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18. Ovid, Metamorphoses, 1.477, 2.413, 3.167, 5.110, 9.771 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Vestal Virgins โข Virgin โข virginity โข young womens rituals, in Statius Achilleid, virginity and sexuality in
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 166, 170; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 208; Radicke (2022), Roman Womenโs Dress: Literary Sources, Terminology, and Historical Development, 293, 304, 435, 477, 479
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1.477 Vitta coercebat positos sine lege capillos.
2.413 vitta coercuerat neglectos alba capillos,
9.771 crinalem capiti vittam nataeque sibique' ' None | sup>
1.477 to take the form of man. Alas, the God
2.413 that she prevailed, and pleased that she secured
2.413 the universe confused will plunge once more
9.771 o surely would be worthy of my love.' ' None |
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19. Philo of Alexandria, On The Cherubim, 40-48, 50-51 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Becoming virgin โข Virginity โข virgin(al), virginity โข virginity
Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 256, 257, 332; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 43; Sly (1990), Philo's Perception of Women, 73, 75, 80, 132, 140, 151, 154
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40 "And Adam knew his wife, and she conceived and brought forth Cain; and she said I have gotten a man by means of the Lord; and he caused her also to bring forth Abel his Brother." These men, to whose virtue the Jewish legislation bears testimony, he does not represent as knowing their wives, such as Abraham, Isaac, Jacob, Moses, and if there are any others of like zeal with them; '41 for since we say, that woman is to be understood symbolically as the outward sense, and since knowledge consists in alienation from the outward sense and from the body, it is plain that the lovers of wisdom must repudiate the outward sense rather than choose it, and is not this quite natural? for they who live with these men are in name indeed wives, but in fact virtues. Sarah is princess and guide, Rebecca is perseverance in what is good; Leah again is virtue, fainting and weary at the long continuance of exertion, which every foolish man declines, and avoids, and repudiates; and Zipporah, the wife of Moses, is virtue, mounting up from earth to heaven, and arriving at a just comprehension of the divine and blessed virtues which exist there, and she is called a bird. 42 But that we may describe the conception and the parturition of virtues, let the superstitious either stop their ears, or else let them depart; for we are about to teach those initiated persons who are worthy of the knowledge of the most sacred mysteries, the whole nature of such divine and secret ordices. And those who are thus worthy are they who, with all modesty, practise genuine piety, of that sort which scorns to disguise itself under any false colours. But we will not act the part of hierophant or expounder of sacred mysteries to those who are afflicted with the incurable disease of pride of language and quibbling expressions, and juggling tricks of manners, and who measure sanctity and holiness by no other standard. XIII. 43 But we must begin our explanation of these mysteries in this way. A husband unites with his wife, and the male human being with the female human being in a union which tends to the generation of children, in strict accordance with and obedience to nature. But it is not lawful for virtues, which are the parents of many perfect things, to associate with a mortal husband. But they, without having received the power of generation from any other being, will never be able by themselves alone to conceive any thing. 44 Who, then, is it who sows good seed in them, except the Father of the universe, the uncreated God, he who is the parent of all things? This, therefore, is the being who sows, and presently he bestows his own offspring, which he himself did sow; for God creates nothing for himself, inasmuch as he is in need of nothing, but he creates every thing for him who is able to take it. 45 And I will bring forward as a competent witness in proof of what I have said, the most holy Moses. For he introduces Sarah as conceiving a son when God beheld her by himself; but he represents her as bringing forth her son, not to him who beheld her then, but to him who was eager to attain to wisdom, and his name is called Abraham. 46 And he teaches the same lesson more plainly in the case of Leah, where he says that "God opened her Womb." But to open the womb is the especial business of the husband. And she having conceived, brought forth, not to God, for he alone is sufficient and all-abundant for himself, but to him who underwent labour for the sake of that which is good, namely, for Jacob; so that in this instance virtue received the divine seed from the great Cause of all things, but brought forth her offspring to one of her lovers, who deserved to be preferred to all her other Suitors. 47 Again, when the all-wise Isaac addressed his supplications to God, Rebecca, who is perseverance, became pregt by the agency of him who received the supplication; but Moses, who received Zipporah, that is to say, winged and sublime virtue, without any supplication or entreaty on his part, found that she conceived by no mortal man. XIV. 48 Now I bid ye, initiated men, who are purified, as to your ears, to receive these things, as mysteries which are really sacred, in your inmost souls; and reveal them not to any one who is of the number of the uninitiated, but guard them as a sacred treasure, laying them up in your own hearts, not in a storehouse in which are gold and silver, perishable substances, but in that treasurehouse in which the most excellent of all the possessions in the world does lie, the knowledge namely of the great first Cause, and of virtue, and in the third place, of the generation of them both. And if ever you meet with any one who has been properly initiated, cling to that man affectionately and adhere to him, that if he has learnt any more recent mystery he may not conceal it from you before you have learnt to comprehend it thoroughly.
50 For the association of men, with a view to the procreation of children, makes virgins women. But when God begins to associate with the soul, he makes that which was previously woman now again virgin. Since banishing and destroying all the degenerate appetites unbecoming a human being, by which it had been made effeminate, he introduces in their stead genuine, and perfect, and unadulterated virtues; therefore, he will not converse with Sarah before all the habits, such as other women have, have left her, and till she has returned into the class of pure virgins. XV. 51 But it is, perhaps, possible that in some cases a virgin soul may be polluted by intemperate passions, and so become impure. On which account the sacred oracle has been cautious, calling God the husband, not of a virgin, for a virgin is subject to change and to mortality, but of virginity; of an idea, that is to say, which is always existing in the same principles and in the same manner. For as all things endowed with distinctive qualities are by nature liable to origination and to destruction, so those archetypal powers, which are the makers of those particular things, have received an imperishable inheritance in their turn. ' None |
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20. Philo of Alexandria, On The Posterity of Cain, 135 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Virginity โข virgin(al), virginity
Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 256; Sly (1990), Philo's Perception of Women, 154
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135 on which account Moses, in strict accordance with the principles of natural philosophy, represents Leah as Hated. For those whom the charms of pleasures, which are with Rachel, that is to say, with the outward sense, cannot be endured by Leah, who is situated out of the reach of the passions; on which account they repudiate and detest her. But as far as she herself is concerned, her alienation from the creature produces her a close connection with God, from whom she receives the seeds of wisdom, and conceives, and travails, and brings forth virtuous ideas, worthy of the father who begot them. If therefore, you, O my soul, imitating Leah, reject mortal things, you will of necessity turn to the incorruptible God, who will shed over you all the fountains of his good. XLI. '' None |
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21. Philo of Alexandria, On The Contemplative Life, 68 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Taylor, J. E., as elderly virgins, โข Virginity โข virginity, of religious cults โข virgins among Jews
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 47; Hubbard (2014), A Companion to Greek and Roman Sexualities, 544; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 72; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 78; Sly (1990), Philo's Perception of Women, 73, 210
| sup>
68 And the women also share in this feast, the greater part of whom, though old, are virgins in respect of their purity (not indeed through necessity, as some of the priestesses among the Greeks are, who have been compelled to preserve their chastity more than they would have done of their own accord), but out of an admiration for and love of wisdom, with which they are desirous to pass their lives, on account of which they are indifferent to the pleasures of the body, desiring not a mortal but an immortal offspring, which the soul that is attached to God is alone able to produce by itself and from itself, the Father having sown in it rays of light appreciable only by the intellect, by means of which it will be able to perceive the doctrines of wisdom. IX. '' None |
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22. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: โข virginity โข virginity, parthenia, and
Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 175; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 115
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23. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Vestal Virgins โข Vestal Virgins, stuprum of โข Vestal virgin, punishing of โข virginity, โข virginity, of goddesses โข virginity, of religious cults
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 106; Hubbard (2014), A Companion to Greek and Roman Sexualities, 167; Konrad (2022), The Challenge to the Auspices: Studies on Magisterial Power in the Middle Roman Republic, 263; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 108; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 163; Welch (2015), Tarpeia: Workings of a Roman Myth. 58
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24. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Virginity
Found in books: Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 79; Sly (1990), Philo's Perception of Women, 151
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25. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Virginity โข virginity, of religious cults
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 544; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 78
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26. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Claudia the Vestal Virgin โข Vestal Virgins โข Vestales (priestesses of Vesta), Vestalium virgo maxima โข Virgin
Found in books: Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 85, 90, 147; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 27; Mueller (2002), Roman Religion in Valerius Maximus, 49; Radicke (2022), Roman Womenโs Dress: Literary Sources, Terminology, and Historical Development, 327, 435
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27. Ignatius, To The Ephesians, 19.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Mary (mother of Jesus), virginity of โข mystery, of Maryโs virginity โข virgin(al), virginity โข virginity of Mary
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 198, 199; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 338
| sup>
19.1 And hidden from the prince of this world were the virginity of Mary and her child-bearing and likewise also the death of the Lord -- three mysteries to be cried aloud -- the which were wrought in the silence of God. '' None |
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28. Ignatius, To The Magnesians, 8.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Mary (mother of Jesus), virginity of โข Virginity โข mystery, of Maryโs virginity โข virginity of Mary
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 198, 199; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1167
| sup>
8.2 for the divine prophets lived after Christ Jesus. For this cause also they were persecuted, being inspired by His grace to the end that they which are disobedient might be fully persuaded that there is one God who manifested Himself through Jesus Christ His Son, who is His Word that proceeded from silence, who in all things was well-pleasing unto Him that sent Him. '' None |
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29. New Testament, 1 Corinthians, 6.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Virgin/Virginity โข Virginity โข sexuality, virginity โข virgins in Christianity
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 152; Esler (2000), The Early Christian World, 415; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 49; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 75, 79
sup>
6.17 แฝ ฮดแฝฒ ฮบฮฟฮปฮปฯฮผฮตฮฝฮฟฯ ฯแฟท ฮบฯ
ฯฮฏแฟณ แผฮฝ ฯฮฝฮตแฟฆฮผฮฌ แผฯฯฮนฮฝ.' ' None | sup>
6.17 But he who is joined to the Lord isone spirit.' ' None |
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30. New Testament, Apocalypse, 3.5, 7.4, 14.4-14.5, 19.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข virgin(al), virginity โข virgin, virginity โข virgins โข virgins in Christianity
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129, 135, 137; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 173; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 52; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 349, 364
sup>
3.5 แฝ ฮฝฮนฮบแฟถฮฝ ฮฟแฝฯฯฯ ฯฮตฯฮนฮฒฮฑฮปฮตแฟฯฮฑฮน แผฮฝ แผฑฮผฮฑฯฮฏฮฟฮนฯ ฮปฮตฯ
ฮบฮฟแฟฯ, ฮบฮฑแฝถ ฮฟแฝ ฮผแฝดแผฮพฮฑฮปฮตฮฏฯฯฯแฝธ แฝฮฝฮฟฮผฮฑ ฮฑแฝฯฮฟแฟฆแผฮบ ฯแฟฯ ฮฒฮฏฮฒฮปฮฟฯ
ฯแฟฯ ฮถฯแฟฯ,ฮบฮฑแฝถ แฝฮผฮฟฮปฮฟฮณฮฎฯฯ ฯแฝธ แฝฮฝฮฟฮผฮฑ ฮฑแฝฯฮฟแฟฆ แผฮฝฯฯฮนฮฟฮฝ ฯฮฟแฟฆ ฯฮฑฯฯฯฯ ฮผฮฟฯ
ฮบฮฑแฝถ แผฮฝฯฯฮนฮฟฮฝ ฯแฟถฮฝ แผฮณฮณฮญฮปฯฮฝ ฮฑแฝฯฮฟแฟฆ.
7.4 ฮฮฑแฝถ แผคฮบฮฟฯ
ฯฮฑ ฯแฝธฮฝ แผฯฮนฮธฮผแฝธฮฝ ฯแฟถฮฝ แผฯฯฯฮฑฮณฮนฯฮผฮญฮฝฯฮฝ, แผฮบฮฑฯแฝธฮฝ ฯฮตฯฯฮตฯฮฌฮบฮฟฮฝฯฮฑ ฯฮญฯฯฮฑฯฮตฯ ฯฮนฮปฮนฮฌฮดฮตฯ, แผฯฯฯฮฑฮณฮนฯฮผฮญฮฝฮฟฮน แผฮบ ฯฮฌฯฮทฯ ฯฯ
ฮปแฟฯ ฯ
แผฑแฟถฮฝ แผธฯฯฮฑฮฎฮปยท
14.4 ฮฟแฝฯฮฟฮฏ ฮตแผฐฯฮนฮฝ ฮฟแผณ ฮผฮตฯแฝฐ ฮณฯ
ฮฝฮฑฮนฮบแฟถฮฝ ฮฟแฝฮบ แผฮผฮฟฮปฯฮฝฮธฮทฯฮฑฮฝ, ฯฮฑฯฮธฮญฮฝฮฟฮน ฮณฮฌฯ ฮตแผฐฯฮนฮฝยท ฮฟแฝฯฮฟฮน ฮฟแผฑ แผฮบฮฟฮปฮฟฯ
ฮธฮฟแฟฆฮฝฯฮตฯ ฯแฟท แผฯฮฝฮฏแฟณ แฝ
ฯฮฟฯ
แผฮฝ แฝฯฮฌฮณฮตฮนยท ฮฟแฝฯฮฟฮน แผ ฮณฮฟฯฮฌฯฮธฮทฯฮฑฮฝ แผฯแฝธ ฯแฟถฮฝ แผฮฝฮธฯฯฯฯฮฝ แผฯฮฑฯฯแฝด ฯแฟท ฮธฮตแฟท ฮบฮฑแฝถ ฯแฟท แผฯฮฝฮฏแฟณ, 14.5 ฮบฮฑแฝถแผฮฝ ฯแฟท ฯฯฯฮผฮฑฯฮนฮฑแฝฯแฟถฮฝฮฟแฝฯ ฮตแฝฯฮญฮธฮท ฯฮตแฟฆฮดฮฟฯยทแผฮผฯฮผฮฟฮฏ ฮตแผฐฯฮนฮฝ.
19.8 ฮบฮฑแฝถ แผฮดฯฮธฮท ฮฑแฝฯแฟ แผตฮฝฮฑ ฯฮตฯฮนฮฒฮฌฮปฮทฯฮฑฮน ฮฒฯฯฯฮนฮฝฮฟฮฝ ฮปฮฑฮผฯฯแฝธฮฝ ฮบฮฑฮธฮฑฯฯฮฝ, ฯแฝธ ฮณแฝฐฯ ฮฒฯฯฯฮนฮฝฮฟฮฝ ฯแฝฐ ฮดฮนฮบฮฑฮนฯฮผฮฑฯฮฑ ฯแฟถฮฝ แผฮณฮฏฯฮฝ แผฯฯฮฏฮฝ.'' None | sup>
3.5 He who overcomes will be arrayed in white garments, and I will in no way blot his name out of the book of life, and I will confess his name before my Father, and before his angels.
7.4 I heard the number of those who were sealed, one hundred forty-four thousand, sealed out of every tribe of the children of Israel:
14.4 These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb. 14.5 In their mouth was found no lie, for they are blameless.
19.8 It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints.'' None |
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31. New Testament, Ephesians, 5.29 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Mary (virgin) โข Virgins โข virginity
Found in books: Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 268; Pignot (2020), The Catechumenate in Late Antique Africa (4thโ6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 261
sup>
5.29 ฮฟแฝฮดฮตแฝถฯ ฮณฮฌฯ ฯฮฟฯฮต ฯแฝดฮฝ แผฮฑฯ
ฯฮฟแฟฆ ฯฮฌฯฮบฮฑ แผฮผฮฏฯฮทฯฮตฮฝ, แผฮปฮปแฝฐ แผฮบฯฯฮญฯฮตฮน ฮบฮฑแฝถ ฮธฮฌฮปฯฮตฮน ฮฑแฝฯฮฎฮฝ, ฮบฮฑฮธแฝผฯ ฮบฮฑแฝถ แฝ ฯฯฮนฯฯแฝธฯ ฯแฝดฮฝ แผฮบฮบฮปฮทฯฮฏฮฑฮฝ,'' None | sup>
5.29 For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; '' None |
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32. New Testament, Galatians, 4.4, 4.6, 4.21-4.31 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข betrothal, argument for the virgin birth โข virgin โข virgin birth โข virgin(al), virginity โข virginity, fruitful, โข virginity, fruitful,ย
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 124; Fisch, (2023), Written for Us: Paulโs Interpretation of Scripture and the History of Midrash, 102; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 53; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 322, 323, 336
sup>
4.4 แฝ
ฯฮต ฮดแฝฒ แผฆฮปฮธฮตฮฝ ฯแฝธ ฯฮปฮฎฯฯฮผฮฑ ฯฮฟแฟฆ ฯฯฯฮฝฮฟฯ
, แผฮพฮฑฯฮญฯฯฮตฮนฮปฮตฮฝ แฝ ฮธฮตแฝธฯ ฯแฝธฮฝ ฯ
แผฑแฝธฮฝ ฮฑแฝฯฮฟแฟฆ, ฮณฮตฮฝฯฮผฮตฮฝฮฟฮฝ แผฮบ ฮณฯ
ฮฝฮฑฮนฮบฯฯ, ฮณฮตฮฝฯฮผฮตฮฝฮฟฮฝ แฝฯแฝธ ฮฝฯฮผฮฟฮฝ,
4.6 แฝฯฮน ฮดฮญ แผฯฯฮต ฯ
แผฑฮฟฮฏ, แผฮพฮฑฯฮญฯฯฮตฮนฮปฮตฮฝ แฝ ฮธฮตแฝธฯ ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯฮฟแฟฆ ฯ
แผฑฮฟแฟฆ ฮฑแฝฯฮฟแฟฆ ฮตแผฐฯ ฯแฝฐฯ ฮบฮฑฯฮดฮฏฮฑฯ แผกฮผแฟถฮฝ, ฮบฯแพถฮถฮฟฮฝ แผฮฒฮฒฮฌ แฝ ฯฮฑฯฮฎฯ.
4.21 ฮฮญฮณฮตฯฮญ ฮผฮฟฮน, ฮฟแผฑ แฝฯแฝธ ฮฝฯฮผฮฟฮฝ ฮธฮญฮปฮฟฮฝฯฮตฯ ฮตแผถฮฝฮฑฮน, ฯแฝธฮฝ ฮฝฯฮผฮฟฮฝ ฮฟแฝฮบ แผฮบฮฟฯฮตฯฮต; 4.22 ฮณฮญฮณฯฮฑฯฯฮฑฮน ฮณแฝฐฯ แฝ
ฯฮน แผฮฒฯฮฑแฝฐฮผ ฮดฯฮฟ ฯ
แผฑฮฟแฝบฯ แผฯฯฮตฮฝ, แผฮฝฮฑ แผฮบ ฯแฟฯ ฯฮฑฮนฮดฮฏฯฮบฮทฯ ฮบฮฑแฝถ แผฮฝฮฑ แผฮบ ฯแฟฯ แผฮปฮตฯ
ฮธฮญฯฮฑฯยท 4.23 แผฮปฮปสผ แฝ ฮผแฝฒฮฝ แผฮบ ฯแฟฯ ฯฮฑฮนฮดฮฏฯฮบฮทฯ ฮบฮฑฯแฝฐ ฯฮฌฯฮบฮฑ ฮณฮตฮณฮญฮฝฮฝฮทฯฮฑฮน, แฝ ฮดแฝฒ แผฮบ ฯแฟฯ แผฮปฮตฯ
ฮธฮญฯฮฑฯ ฮดฮนสผ แผฯฮฑฮณฮณฮตฮปฮฏฮฑฯ. 4.24 แผ
ฯฮนฮฝฮฌ แผฯฯฮนฮฝ แผฮปฮปฮทฮณฮฟฯฮฟฯฮผฮตฮฝฮฑยท ฮฑแฝฯฮฑฮน ฮณฮฌฯ ฮตแผฐฯฮนฮฝ ฮดฯฮฟ ฮดฮนฮฑฮธแฟฮบฮฑฮน, ฮผฮฏฮฑ ฮผแฝฒฮฝ แผฯแฝธ แฝฯฮฟฯ
ฯ ฮฃฮนฮฝฮฌ, ฮตแผฐฯ ฮดฮฟฯ
ฮปฮตฮฏฮฑฮฝ ฮณฮตฮฝฮฝแฟถฯฮฑ, แผฅฯฮนฯ แผฯฯแฝถฮฝ แผฮณฮฑฯ, 4.25 ฯแฝธ ฮดแฝฒ แผฮณฮฑฯ ฮฃฮนฮฝแฝฐ แฝฯฮฟฯ แผฯฯแฝถฮฝ แผฮฝ ฯแฟ แผฯฮฑฮฒฮฏแพณ, ฯฯ
ฮฝฯฯฮฟฮนฯฮตแฟ ฮดแฝฒ ฯแฟ ฮฝแฟฆฮฝ แผธฮตฯฮฟฯ
ฯฮฑฮปฮฎฮผ, ฮดฮฟฯ
ฮปฮตฯฮตฮน ฮณแฝฐฯ ฮผฮตฯแฝฐ ฯแฟถฮฝ ฯฮญฮบฮฝฯฮฝ ฮฑแฝฯแฟฯยท 4.26 แผก ฮดแฝฒ แผฮฝฯ แผธฮตฯฮฟฯ
ฯฮฑฮปแฝดฮผ แผฮปฮตฯ
ฮธฮญฯฮฑ แผฯฯฮฏฮฝ, 4.27 แผฅฯฮนฯ แผฯฯแฝถฮฝ ฮผฮฎฯฮทฯ แผกฮผแฟถฮฝยท ฮณฮญฮณฯฮฑฯฯฮฑฮน ฮณฮฌฯ 4.28 แผกฮผฮตแฟฯ ฮดฮญ, แผฮดฮตฮปฯฮฟฮฏ, ฮบฮฑฯแฝฐ แผธฯฮฑแฝฐฮบ แผฯฮฑฮณฮณฮตฮปฮฏฮฑฯ ฯฮญฮบฮฝฮฑ แผฯฮผฮญฮฝยท 4.29 แผฮปฮปสผ แฝฅฯฯฮตฯ ฯฯฯฮต แฝ ฮบฮฑฯแฝฐ ฯฮฌฯฮบฮฑ ฮณฮตฮฝฮฝฮทฮธฮตแฝถฯ แผฮดฮฏฯฮบฮต ฯแฝธฮฝ ฮบฮฑฯแฝฐ ฯฮฝฮตแฟฆฮผฮฑ, ฮฟแฝฯฯฯ ฮบฮฑแฝถ ฮฝแฟฆฮฝ. 4.30 แผฮปฮปแฝฐ ฯฮฏ ฮปฮญฮณฮตฮน แผก ฮณฯฮฑฯฮฎ; แผฮบฮฒฮฑฮปฮต ฯแฝดฮฝ ฯฮฑฮนฮดฮฏฯฮบฮทฮฝ ฮบฮฑแฝถ ฯแฝธฮฝ ฯ
แผฑแฝธฮฝ ฮฑแฝฯแฟฯ, ฮฟแฝ ฮณแฝฐฯ ฮผแฝด ฮบฮปฮทฯฮฟฮฝฮฟฮผฮฎฯฮตฮน แฝ ฯ
แผฑแฝธฯ ฯแฟฯ ฯฮฑฮนฮดฮฏฯฮบฮทฯ ฮผฮตฯแฝฐ ฯฮฟแฟฆ ฯ
แผฑฮฟแฟฆ ฯแฟฯ แผฮปฮตฯ
ฮธฮญฯฮฑฯ. 4.31 ฮดฮนฯ, แผฮดฮตฮปฯฮฟฮฏ, ฮฟแฝฮบ แผฯฮผแฝฒฮฝ ฯฮฑฮนฮดฮฏฯฮบฮทฯ ฯฮญฮบฮฝฮฑ แผฮปฮปแฝฐ ฯแฟฯ แผฮปฮตฯ
ฮธฮญฯฮฑฯ.'' None | sup>
4.4 But when the fullness of the time came,God sent out his Son, born to a woman, born under the law,
4.6 And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!" ' "
4.21 Tell me, you that desire to be under the law, don't you listen to thelaw? " '4.22 For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23 However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24 These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25 For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26 But the Jerusalem that is above isfree, which is the mother of us all. 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." 4.28 Now we, brothers, as Isaac was, are children of promise. 4.29 But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30 However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman." 4.31 So then, brothers, we are not children of ahandmaid, but of the free woman.'' None |
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33. New Testament, John, 1.3, 1.14, 2.1, 2.4, 6.42 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข virgin birth โข virgin(al), virginity
Found in books: Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 370; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 325, 355, 360; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostraโs Contra Manichaeos. 54, 202
sup>
1.3 ฯฮฌฮฝฯฮฑ ฮดฮนสผ ฮฑแฝฯฮฟแฟฆ แผฮณฮญฮฝฮตฯฮฟ, ฮบฮฑแฝถ ฯฯฯแฝถฯ ฮฑแฝฯฮฟแฟฆ แผฮณฮญฮฝฮตฯฮฟ ฮฟแฝฮดแฝฒ แผฮฝ.
1.14 ฮฮฑแฝถ แฝ ฮปฯฮณฮฟฯ ฯแฝฐฯฮพ แผฮณฮญฮฝฮตฯฮฟ ฮบฮฑแฝถ แผฯฮบฮฎฮฝฯฯฮตฮฝ แผฮฝ แผกฮผแฟฮฝ, ฮบฮฑแฝถ แผฮธฮตฮฑฯฮฌฮผฮตฮธฮฑ ฯแฝดฮฝ ฮดฯฮพฮฑฮฝ ฮฑแฝฯฮฟแฟฆ, ฮดฯฮพฮฑฮฝ แฝกฯ ฮผฮฟฮฝฮฟฮณฮตฮฝฮฟแฟฆฯ ฯฮฑฯแฝฐ ฯฮฑฯฯฯฯ, ฯฮปฮฎฯฮทฯ ฯฮฌฯฮนฯฮฟฯ ฮบฮฑแฝถ แผฮปฮทฮธฮตฮฏฮฑฯยท?ฬ
2.1 ฮฮฑแฝถ ฯแฟ แผกฮผฮญฯแพณ ฯแฟ ฯฯฮฏฯแฟ ฮณฮฌฮผฮฟฯ แผฮณฮญฮฝฮตฯฮฟ แผฮฝ ฮฮฑฮฝแฝฐ ฯแฟฯ ฮฮฑฮปฮนฮปฮฑฮฏฮฑฯ, ฮบฮฑแฝถ แผฆฮฝ แผก ฮผฮฎฯฮทฯ ฯฮฟแฟฆ แผธฮทฯฮฟแฟฆ แผฮบฮตแฟยท
2.4 ฮบฮฑแฝถ ฮปฮญฮณฮตฮน ฮฑแฝฯแฟ แฝ แผธฮทฯฮฟแฟฆฯ ฮคฮฏ แผฮผฮฟแฝถ ฮบฮฑแฝถ ฯฮฟฮฏ, ฮณฯฮฝฮฑฮน; ฮฟแฝฯฯ แผฅฮบฮตฮน แผก แฝฅฯฮฑ ฮผฮฟฯ
.
6.42 ฮแฝฯแฝถ ฮฟแฝฯฯฯ แผฯฯฮนฮฝ แผธฮทฯฮฟแฟฆฯ แฝ ฯ
แผฑแฝธฯ แผธฯฯฮฎฯ, ฮฟแฝ แผกฮผฮตแฟฯ ฮฟแผดฮดฮฑฮผฮตฮฝ ฯแฝธฮฝ ฯฮฑฯฮญฯฮฑ ฮบฮฑแฝถ ฯแฝดฮฝ ฮผฮทฯฮญฯฮฑ; ฯแฟถฯ ฮฝแฟฆฮฝ ฮปฮญฮณฮตฮน แฝ
ฯฮน แผฮบ ฯฮฟแฟฆ ฮฟแฝฯฮฑฮฝฮฟแฟฆ ฮบฮฑฯฮฑฮฒฮญฮฒฮทฮบฮฑ;'' None | sup>
1.3 All things were made through him. Without him was not anything made that has been made.
1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. ' "
2.1 The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. " 2.4 Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come."
6.42 They said, "Isn\'t this Jesus, the son of Joseph, whose father and mother we know? How then does he say, \'I have come down out of heaven?\'"'' None |
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34. New Testament, Luke, 1.26-1.27, 1.35, 2.5, 3.22-3.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Annunciation to Virgin in visual art โข betrothal, argument for the virgin birth โข virgin birth โข virgin(al), virginity โข virgin, virginity
Found in books: Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 319; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 370; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 53, 68; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 322, 323, 327, 329, 335, 336, 338, 339; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 143
sup>
1.26 แผฮฝ ฮดแฝฒ ฯแฟท ฮผฮทฮฝแฝถ ฯแฟท แผฮบฯแฟณ แผฯฮตฯฯฮฌฮปฮท แฝ แผฮณฮณฮตฮปฮฟฯ ฮฮฑฮฒฯฮนแฝดฮป แผฯแฝธ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮตแผฐฯ ฯฯฮปฮนฮฝ ฯแฟฯ ฮฮฑฮปฮนฮปฮฑฮฏฮฑฯ แพ แฝฮฝฮฟฮผฮฑ ฮฮฑฮถฮฑฯแฝฒฯ 1.27 ฯฯแฝธฯ ฯฮฑฯฮธฮญฮฝฮฟฮฝ แผฮผฮฝฮทฯฯฮตฯ
ฮผฮญฮฝฮทฮฝ แผฮฝฮดฯแฝถ แพง แฝฮฝฮฟฮผฮฑ แผธฯฯแฝดฯ แผฮพ ฮฟแผดฮบฮฟฯ
ฮฮฑฯ
ฮตฮฏฮด, ฮบฮฑแฝถ ฯแฝธ แฝฮฝฮฟฮผฮฑ ฯแฟฯ ฯฮฑฯฮธฮญฮฝฮฟฯ
ฮฮฑฯฮนฮฌฮผ.
1.35 ฮบฮฑแฝถ แผฯฮฟฮบฯฮนฮธฮตแฝถฯ แฝ แผฮณฮณฮตฮปฮฟฯ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟ ฮ ฮฝฮตแฟฆฮผฮฑ แผ
ฮณฮนฮฟฮฝ แผฯฮตฮปฮตฯฯฮตฯฮฑฮน แผฯแฝถ ฯฮญ, ฮบฮฑแฝถ ฮดฯฮฝฮฑฮผฮนฯ แฝฯฮฏฯฯฮฟฯ
แผฯฮนฯฮบฮนฮฌฯฮตฮน ฯฮฟฮนยท ฮดฮนแฝธ ฮบฮฑแฝถ ฯแฝธ ฮณฮตฮฝฮฝฯฮผฮตฮฝฮฟฮฝ แผ
ฮณฮนฮฟฮฝ ฮบฮปฮทฮธฮฎฯฮตฯฮฑฮน, ฯ
แผฑแฝธฯ ฮธฮตฮฟแฟฆยท
2.5 แผฯฮฟฮณฯฮฌฯฮฑฯฮธฮฑฮน ฯแฝบฮฝ ฮฮฑฯฮนแฝฐฮผ ฯแฟ แผฮผฮฝฮทฯฯฮตฯ
ฮผฮญฮฝแฟ ฮฑแฝฯแฟท, ฮฟแฝฯแฟ แผฮฝฮบฯแฟณ.
3.22 ฮบฮฑแฝถ ฮบฮฑฯฮฑฮฒแฟฮฝฮฑฮน ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ ฯแฝธ แผ
ฮณฮนฮฟฮฝ ฯฯฮผฮฑฯฮนฮบแฟท ฮตแผดฮดฮตฮน แฝกฯ ฯฮตฯฮนฯฯฮตฯแฝฐฮฝ แผฯสผ ฮฑแฝฯฯฮฝ, ฮบฮฑแฝถ ฯฯฮฝแฝดฮฝ แผฮพ ฮฟแฝฯฮฑฮฝฮฟแฟฆ ฮณฮตฮฝฮญฯฮธฮฑฮน ฮฃแฝบ ฮตแผถ แฝ ฯ
แผฑฯฯ ฮผฮฟฯ
แฝ แผฮณฮฑฯฮทฯฯฯ, แผฮฝ ฯฮฟแฝถ ฮตแฝฮดฯฮบฮทฯฮฑ. 3.23 ฮฮฑแฝถ ฮฑแฝฯแฝธฯ แผฆฮฝ แผธฮทฯฮฟแฟฆฯ แผฯฯฯฮผฮตฮฝฮฟฯ แฝกฯฮตแฝถ แผฯแฟถฮฝ ฯฯฮนฮฌฮบฮฟฮฝฯฮฑ, แฝขฮฝ ฯ
แผฑฯฯ, แฝกฯ แผฮฝฮฟฮผฮฏฮถฮตฯฮฟ, แผธฯฯฮฎฯ ฯฮฟแฟฆ แผฉฮปฮตฮฏ'' None | sup>
1.26 Now in the sixth month, the angel Gabriel was sent from God to a city of Galilee, named Nazareth, ' "1.27 to a virgin pledged to be married to a man whose name was Joseph, of the house of David. The virgin's name was Mary. " 1.35 The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God.
2.5 to enroll himself with Mary, who was pledged to be married to him as wife, being great with child.
3.22 and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased." 3.23 Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli, '' None |
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35. New Testament, Mark, 1.10, 4.3-4.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Virgin, in Valentinianism โข virgin birth โข virgin(al), virginity
Found in books: Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 370; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 322, 355; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 203
sup>
1.10 ฮบฮฑแฝถ ฮตแฝฮธแฝบฯ แผฮฝฮฑฮฒฮฑฮฏฮฝฯฮฝ แผฮบ ฯฮฟแฟฆ แฝฮดฮฑฯฮฟฯ ฮตแผถฮดฮตฮฝ ฯฯฮนฮถฮฟฮผฮญฮฝฮฟฯ
ฯ ฯฮฟแฝบฯ ฮฟแฝฯฮฑฮฝฮฟแฝบฯ ฮบฮฑแฝถ ฯแฝธ ฯฮฝฮตแฟฆฮผฮฑ แฝกฯ ฯฮตฯฮนฯฯฮตฯแฝฐฮฝ ฮบฮฑฯฮฑฮฒฮฑแฟฮฝฮฟฮฝ ฮตแผฐฯ ฮฑแฝฯฯฮฝยท
4.3 แผฮบฮฟฯฮตฯฮต. แผฐฮดฮฟแฝบ แผฮพแฟฮปฮธฮตฮฝ แฝ ฯฯฮตฮฏฯฯฮฝ ฯฯฮตแฟฯฮฑฮน. 4.4 ฮบฮฑแฝถ แผฮณฮญฮฝฮตฯฮฟ แผฮฝ ฯแฟท ฯฯฮตฮฏฯฮตฮนฮฝ แฝ ฮผแฝฒฮฝ แผฯฮตฯฮตฮฝ ฯฮฑฯแฝฐ ฯแฝดฮฝ แฝฮดฯฮฝ, ฮบฮฑแฝถ แผฆฮปฮธฮตฮฝ ฯแฝฐ ฯฮตฯฮตฮนฮฝแฝฐ ฮบฮฑแฝถ ฮบฮฑฯฮญฯฮฑฮณฮตฮฝ ฮฑแฝฯฯ. 4.5 ฮบฮฑแฝถ แผฮปฮปฮฟ แผฯฮตฯฮตฮฝ แผฯแฝถ ฯแฝธ ฯฮตฯฯแฟถฮดฮตฯ ฮบฮฑแฝถ แฝ
ฯฮฟฯ
ฮฟแฝฮบ ฮตแผถฯฮตฮฝ ฮณแฟฮฝ ฯฮฟฮปฮปฮฎฮฝ, ฮบฮฑแฝถ ฮตแฝฮธแฝบฯ แผฮพฮฑฮฝฮญฯฮตฮนฮปฮตฮฝ ฮดฮนแฝฐ ฯแฝธ ฮผแฝด แผฯฮตฮนฮฝ ฮฒฮฌฮธฮฟฯ ฮณแฟฯยท 4.6 ฮบฮฑแฝถ แฝ
ฯฮต แผฮฝฮญฯฮตฮนฮปฮตฮฝ แฝ แผฅฮปฮนฮฟฯ แผฮบฮฑฯ
ฮผฮฑฯฮฏฯฮธฮท ฮบฮฑแฝถ ฮดฮนแฝฐ ฯแฝธ ฮผแฝด แผฯฮตฮนฮฝ แฟฅฮฏฮถฮฑฮฝ แผฮพฮทฯฮฌฮฝฮธฮท. 4.7 ฮบฮฑแฝถ แผฮปฮปฮฟ แผฯฮตฯฮตฮฝ ฮตแผฐฯ ฯแฝฐฯ แผฮบฮฌฮฝฮธฮฑฯ, ฮบฮฑแฝถ แผฮฝฮญฮฒฮทฯฮฑฮฝ ฮฑแผฑ แผฮบฮฑฮฝฮธฮฑฮน ฮบฮฑแฝถ ฯฯ
ฮฝฮญฯฮฝฮนฮพฮฑฮฝ ฮฑแฝฯฯ, ฮบฮฑแฝถ ฮบฮฑฯฯแฝธฮฝ ฮฟแฝฮบ แผฮดฯฮบฮตฮฝ. 4.8 ฮบฮฑแฝถ แผฮปฮปฮฑ แผฯฮตฯฮตฮฝ ฮตแผฐฯ ฯแฝดฮฝ ฮณแฟฮฝ ฯแฝดฮฝ ฮบฮฑฮปฮฎฮฝ, ฮบฮฑแฝถ แผฮดฮฏฮดฮฟฯ
ฮบฮฑฯฯแฝธฮฝ แผฮฝฮฑฮฒฮฑฮฏฮฝฮฟฮฝฯฮฑ ฮบฮฑแฝถ ฮฑแฝฮพฮฑฮฝฯฮผฮตฮฝฮฑ, ฮบฮฑแฝถ แผฯฮตฯฮตฮฝ ฮตแผฐฯ ฯฯฮนฮฌฮบฮฟฮฝฯฮฑ ฮบฮฑแฝถ แผฮฝ แผฮพฮฎฮบฮฟฮฝฯฮฑ ฮบฮฑแฝถ แผฮฝ แผฮบฮฑฯฯฮฝ. 4.9 ฮฮฑแฝถ แผฮปฮตฮณฮตฮฝ แฝฯ แผฯฮตฮน แฝฆฯฮฑ แผฮบฮฟฯฮตฮนฮฝ แผฮบฮฟฯ
ฮญฯฯ.'' None | sup>
1.10 Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove.
4.3 "Listen! Behold, the farmer went out to sow, 4.4 and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.5 Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 4.6 When the sun had risen, it was scorched; and because it had no root, it withered away. 4.7 Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 4.8 Others fell into the good ground, and yielded fruit, growing up and increasing. Some brought forth thirty times, some sixty times, and some one hundred times as much." 4.9 He said, "Whoever has ears to hear, let him hear."'' None |
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36. New Testament, Matthew, 1.2, 1.18, 25.1-25.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Mary (mother of Jesus), virginity โข betrothal, argument for the virgin birth โข virgin birth โข virgin(al), virginity โข virgin, Eve โข virgins, Wise and Foolish
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 374, 375; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 53, 54, 68; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 323, 329, 348, 349, 445
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1.2 แผฮฒฯฮฑแฝฐฮผ แผฮณฮญฮฝฮฝฮทฯฮตฮฝ ฯแฝธฮฝ แผธฯฮฑฮฌฮบ, แผธฯฮฑแฝฐฮบ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯฮตฮฝ ฯแฝธฮฝ แผธฮฑฮบฯฮฒ, แผธฮฑฮบแฝผฮฒ ฮดแฝฒ แผฮณฮญฮฝฮฝฮทฯฮตฮฝ ฯแฝธฮฝ แผธฮฟฯฮดฮฑฮฝ ฮบฮฑแฝถ ฯฮฟแฝบฯ แผฮดฮตฮปฯฮฟแฝบฯ ฮฑแฝฯฮฟแฟฆ,
1.18 ฮคฮฮฅ ฮฮ ฮฮฮฃฮฮฅ ฮงฮกฮฮฃฮคฮฮฅ แผก ฮณฮญฮฝฮตฯฮนฯ ฮฟแฝฯฯฯ แผฆฮฝ. ฮฮฝฮทฯฯฮตฯ
ฮธฮตฮฏฯฮทฯ ฯแฟฯ ฮผฮทฯฯแฝธฯ ฮฑแฝฯฮฟแฟฆ ฮฮฑฯฮฏฮฑฯ ฯแฟท แผธฯฯฮฎฯ, ฯฯแฝถฮฝ แผข ฯฯ
ฮฝฮตฮปฮธฮตแฟฮฝ ฮฑแฝฯฮฟแฝบฯ ฮตแฝฯฮญฮธฮท แผฮฝ ฮณฮฑฯฯฯแฝถ แผฯฮฟฯ
ฯฮฑ แผฮบ ฯฮฝฮตฯฮผฮฑฯฮฟฯ แผฮณฮฏฮฟฯ
.
25.1 ฮคฯฯฮต แฝฮผฮฟฮนฯฮธฮฎฯฮตฯฮฑฮน แผก ฮฒฮฑฯฮนฮปฮตฮฏฮฑ ฯแฟถฮฝ ฮฟแฝฯฮฑฮฝแฟถฮฝ ฮดฮญฮบฮฑ ฯฮฑฯฮธฮญฮฝฮฟฮนฯ, ฮฑแผตฯฮนฮฝฮตฯ ฮปฮฑฮฒฮฟแฟฆฯฮฑฮน ฯแฝฐฯ ฮปฮฑฮผฯฮฌฮดฮฑฯ แผฮฑฯ
ฯแฟถฮฝ แผฮพแฟฮปฮธฮฟฮฝ ฮตแผฐฯ แฝฯฮฌฮฝฯฮทฯฮนฮฝ ฯฮฟแฟฆ ฮฝฯ
ฮผฯฮฏฮฟฯ
. 25.2 ฯฮญฮฝฯฮต ฮดแฝฒ แผฮพ ฮฑแฝฯแฟถฮฝ แผฆฯฮฑฮฝ ฮผฯฯฮฑแฝถ ฮบฮฑแฝถ ฯฮญฮฝฯฮต ฯฯฯฮฝฮนฮผฮฟฮนยท 25.3 ฮฑแผฑ ฮณแฝฐฯ ฮผฯฯฮฑแฝถ ฮปฮฑฮฒฮฟแฟฆฯฮฑฮน ฯแฝฐฯ ฮปฮฑฮผฯฮฌฮดฮฑฯ ฮฑแฝฯแฟถฮฝ ฮฟแฝฮบ แผฮปฮฑฮฒฮฟฮฝ ฮผฮตฮธสผ แผฮฑฯ
ฯแฟถฮฝ แผฮปฮฑฮนฮฟฮฝยท 25.4 ฮฑแผฑ ฮดแฝฒ ฯฯฯฮฝฮนฮผฮฟฮน แผฮปฮฑฮฒฮฟฮฝ แผฮปฮฑฮนฮฟฮฝ แผฮฝ ฯฮฟแฟฯ แผฮณฮณฮตฮฏฮฟฮนฯ ฮผฮตฯแฝฐ ฯแฟถฮฝ ฮปฮฑฮผฯฮฌฮดฯฮฝ แผฮฑฯ
ฯแฟถฮฝ. 25.5 ฯฯฮฟฮฝฮฏฮถฮฟฮฝฯฮฟฯ ฮดแฝฒ ฯฮฟแฟฆ ฮฝฯ
ฮผฯฮฏฮฟฯ
แผฮฝฯฯฯฮฑฮพฮฑฮฝ ฯแพถฯฮฑฮน ฮบฮฑแฝถ แผฮบฮฌฮธฮตฯ
ฮดฮฟฮฝ. 25.6 ฮผฮญฯฮทฯ ฮดแฝฒ ฮฝฯ
ฮบฯแฝธฯ ฮบฯฮฑฯ
ฮณแฝด ฮณฮญฮณฮฟฮฝฮตฮฝ แผธฮดฮฟแฝบ แฝ ฮฝฯ
ฮผฯฮฏฮฟฯ, แผฮพฮญฯฯฮตฯฮธฮต ฮตแผฐฯ แผฯฮฌฮฝฯฮทฯฮนฮฝ. 25.7 ฯฯฯฮต แผ ฮณฮญฯฮธฮทฯฮฑฮฝ ฯแพถฯฮฑฮน ฮฑแผฑ ฯฮฑฯฮธฮญฮฝฮฟฮน แผฮบฮตแฟฮฝฮฑฮน ฮบฮฑแฝถ แผฮบฯฯฮผฮทฯฮฑฮฝ ฯแฝฐฯ ฮปฮฑฮผฯฮฌฮดฮฑฯ แผฮฑฯ
ฯแฟถฮฝ. 25.8 ฮฑแผฑ ฮดแฝฒ ฮผฯฯฮฑแฝถ ฯฮฑแฟฯ ฯฯฮฟฮฝฮฏฮผฮฟฮนฯ ฮตแผถฯฮฑฮฝ ฮฯฯฮต แผกฮผแฟฮฝ แผฮบ ฯฮฟแฟฆ แผฮปฮฑฮฏฮฟฯ
แฝฮผแฟถฮฝ, แฝ
ฯฮน ฮฑแผฑ ฮปฮฑฮผฯฮฌฮดฮตฯ แผกฮผแฟถฮฝ ฯฮฒฮญฮฝฮฝฯ
ฮฝฯฮฑฮน. 25.9 แผฯฮตฮบฯฮฏฮธฮทฯฮฑฮฝ ฮดแฝฒ ฮฑแผฑ ฯฯฯฮฝฮนฮผฮฟฮน ฮปฮญฮณฮฟฯ
ฯฮฑฮน ฮฮฎฯฮฟฯฮต ฮฟแฝ ฮผแฝด แผฯฮบฮญฯแฟ แผกฮผแฟฮฝ ฮบฮฑแฝถ แฝฮผแฟฮฝยท ฯฮฟฯฮตฯฮตฯฮธฮต ฮผแพถฮปฮปฮฟฮฝ ฯฯแฝธฯ ฯฮฟแฝบฯ ฯฯฮปฮฟแฟฆฮฝฯฮฑฯ ฮบฮฑแฝถ แผฮณฮฟฯฮฌฯฮฑฯฮต แผฮฑฯ
ฯฮฑแฟฯ.
25.10 แผฯฮตฯฯฮฟฮผฮญฮฝฯฮฝ ฮดแฝฒ ฮฑแฝฯแฟถฮฝ แผฮณฮฟฯฮฌฯฮฑฮน แผฆฮปฮธฮตฮฝ แฝ ฮฝฯ
ฮผฯฮฏฮฟฯ, ฮบฮฑแฝถ ฮฑแผฑ แผฯฮฟฮนฮผฮฟฮน ฮตแผฐฯแฟฮปฮธฮฟฮฝ ฮผฮตฯสผ ฮฑแฝฯฮฟแฟฆ ฮตแผฐฯ ฯฮฟแฝบฯ ฮณฮฌฮผฮฟฯ
ฯ, ฮบฮฑแฝถ แผฮบฮปฮตฮฏฯฮธฮท แผก ฮธฯฯฮฑ.
25.11 แฝฯฯฮตฯฮฟฮฝ ฮดแฝฒ แผฯฯฮฟฮฝฯฮฑฮน ฮบฮฑแฝถ ฮฑแผฑ ฮปฮฟฮนฯฮฑแฝถ ฯฮฑฯฮธฮญฮฝฮฟฮน ฮปฮญฮณฮฟฯ
ฯฮฑฮน ฮฯฯฮนฮต ฮบฯฯฮนฮต, แผฮฝฮฟฮนฮพฮฟฮฝ แผกฮผแฟฮฝยท
25.12 แฝ ฮดแฝฒ แผฯฮฟฮบฯฮนฮธฮตแฝถฯ ฮตแผถฯฮตฮฝ แผฮผแฝดฮฝ ฮปฮญฮณฯ แฝฮผแฟฮฝ, ฮฟแฝฮบ ฮฟแผถฮดฮฑ แฝฮผแพถฯ.'' None | sup>
1.2 Abraham became the father of Isaac. Isaac became the father of Jacob. Jacob became the father of Judah and his brothers.
1.18 Now the birth of Jesus Christ was like this; for after his mother, Mary, was engaged to Joseph, before they came together, she was found pregt by the Holy Spirit.
25.1 "Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. 25.2 Five of them were foolish, and five were wise. 25.3 Those who were foolish, when they took their lamps, took no oil with them, 25.4 but the wise took oil in their vessels with their lamps. 25.5 Now while the bridegroom delayed, they all slumbered and slept. ' "25.6 But at midnight there was a cry, 'Behold! The bridegroom is coming! Come out to meet him!' " '25.7 Then all those virgins arose, and trimmed their lamps. ' "25.8 The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' " "25.9 But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.' " 25.10 While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. ' "
25.11 Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' " "
25.12 But he answered, 'Most assuredly I tell you, I don't know you.' "' None |
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37. Plutarch, Numa Pompilius, 10.6 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Vestal Virgins โข virginity
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 37, 157; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 103
sup>
10.6 ฮฑแฝฯแฝดฮฝ ฮดแฝฒ ฯแฝดฮฝ ฮบฮฟฮปฮฑฮถฮฟฮผฮญฮฝฮทฮฝ ฮตแผฐฯ ฯฮฟฯฮตแฟฮฟฮฝ แผฮฝฮธฮญฮผฮตฮฝฮฟฮน ฮบฮฑแฝถ ฮบฮฑฯฮฑฯฯฮตฮณฮฌฯฮฑฮฝฯฮตฯ แผฮพฯฮธฮตฮฝ ฮบฮฑแฝถ ฮบฮฑฯฮฑฮปฮฑฮฒฯฮฝฯฮตฯ แผฑฮผแพถฯฮนฮฝ, แฝกฯ ฮผฮทฮดแฝฒ ฯฯฮฝแฝดฮฝ แผฮพฮฌฮบฮฟฯ
ฯฯฮฟฮฝ ฮณฮตฮฝฮญฯฮธฮฑฮน, ฮบฮฟฮผฮฏฮถฮฟฯ
ฯฮน ฮดฮนสผ แผฮณฮฟฯแพถฯ, แผฮพฮฏฯฯฮฑฮฝฯฮฑฮน ฮดแฝฒ ฯฮฌฮฝฯฮตฯ ฯฮนฯฯแฟ ฮบฮฑแฝถ ฯฮฑฯฮฑฯฮญฮผฯฮฟฯ
ฯฮนฮฝ แผฯฮธฮฟฮณฮณฮฟฮน ฮผฮตฯฮฌ ฯฮนฮฝฮฟฯ ฮดฮตฮนฮฝแฟฯ ฮบฮฑฯฮทฯฮตฮฏฮฑฯ ฮฟแฝฮดแฝฒ แผฯฯฮนฮฝ แผฯฮตฯฮฟฮฝ ฮธฮญฮฑฮผฮฑ ฯฯฮนฮบฯฯฯฮตฯฮฟฮฝ, ฮฟแฝฮดสผ แผกฮผฮญฯฮฑฮฝ แผก ฯฯฮปฮนฯ แผฮปฮปฮทฮฝ แผฮณฮตฮน ฯฯฯ
ฮณฮฝฮฟฯฮญฯฮฑฮฝ แผฮบฮตฮฏฮฝฮทฯ.'' None | sup>
10.6 Then the culprit herself is placed on a litter, over which coverings are thrown and fastened down with cords so that not even a cry can be heard from within, and carried through the forum. All the people there silently make way for the litter, and follow it without uttering a sound, in a terrible depression of soul. No other spectacle is more appalling, nor does any other day bring more gloom to the city than this.
10.6 Then the culprit herself is placed on a litter, over which coverings are thrown and fastened down with cords so that not even a cry can be heard from within, and carried through the forum. All the people there silently make way for the litter, and follow it without uttering a sound, in a terrible depression of soul. No other spectacle is more appalling, nor does any other day bring more gloom to the city than this.'' None |
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38. Plutarch, Roman Questions, 83 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Vestal Virgins โข virginity
Found in books: Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 103, 104, 109; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 88
| sup>
83 When the Romans learned that the people called Bletonesii, of Bletisa in Spain, according to Cichorius, Rรถmische Studien (Berlin, 1922). a barbarian tribe, had sacrificed a man to the gods, why did they send for the tribal rulers with intent to punish them, but, when it was made plain that they had done thus in accordance with a certain custom, why did the Romans set them at liberty, but forbid the practice for the future? Yet they themselves, not many years before, had buried alive two men and two women, two of them Greeks, two Gauls, in the place called the Forum Boarium. It certainly seems strange that they themselves should do this, and yet rebuke barbarians on the ground that they were acting with impiety. Did they think it impious to sacrifice men to the gods, but necessary to sacrifice them to the spirits? Or did they believe that men who did this by tradition and custom were sinning, whereas they themselves did it by command of the Sibylline books? For the tale is told that a certain maiden, Helvia, was struck by lightning while she was riding on horseback, and her horse was found lying stripped of its trappings: and she herself was naked, for her tunic had been pulled far up as if purposely: and her shoes, her rings, and her head-dress were scattered apart here and there, and her open mouth allowed the tongue to protrude. The soothsayers declared that it was a terrible disgrace for the Vestal Virgins, that it would be bruited far and wide, and that some wanton outrage would be found touching the knights also. Thereupon a barbarian slave of a certain knight gave information against three Vestal Virgins, Aemilia, Licinia, and Marcia, that they had all been corrupted at about the same time, and that they had long entertained lovers, one of whom was Vetutius Barrus, Cf. Cicero, Brutus, 46 (169); Horace, Satires, i. 6. 30, if the emendation is right. the informerโs master. The Vestals, accordingly, were convicted and punished: but, since the deed was plainly atrocious, it was resolved that the priests should consult the Sibylline books. They say that oracles were found foretelling that these events would come to pass for the bane of the Romans, and enjoining on them that, to avert the impending disaster, they should offer as a sacrifice to certain strange and alien spirits two Greeks and two Gauls, buried alive on the spot. Cf. Life of Marcellus, chap. iii. (299 d); Livy, xxii. 57.'' None |
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39. Tacitus, Histories, 4.53 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Vestal Virgins
Found in books: Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 276; Shannon-Henderson (2019), Power Play in Latin Love Elegy and its Multiple Forms of Continuity in Ovidโs , 357
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4.53 \xa0The charge of restoring the Capitol was given by Vespasian to Lucius Vestinus, a member of the equestrian order, but one whose influence and reputation put him on an equality with the nobility. The haruspices when assembled by him directed that the ruins of the old shrine should be carried away to the marshes and that a new temple should be erected on exactly the same site as the old: the gods were unwilling to have the old plan changed. On the twenty-first of June, under a cloudless sky, the area that was dedicated to the temple was surrounded with fillets and garlands; soldiers, who had auspicious names, entered the enclosure carrying boughs of good omen; then the Vestals, accompanied by boys and girls whose fathers and mothers were living, sprinkled the area with water drawn from fountains and streams. Next Helvidius Priscus, the praetor, guided by the pontifex Plautius Aelianus, purified the area with the sacrifice of the suovetaurilia, and placed the vitals of the victims on an altar of turf; and then, after he had prayed to Jupiter, Juno, Minerva, and to the gods who protect the empire to prosper this undertaking and by their divine assistance to raise again their home which man's piety had begun, he touched the fillets with which the foundation stone was wound and the ropes entwined; at the same time the rest of the magistrates, the priests, senators, knights, and a great part of the people, putting forth their strength together in one enthusiastic and joyful effort, dragged the huge stone to its place. A\xa0shower of gold and silver and of virgin ores, never smelted in any furnace, but in their natural state, was thrown everywhere into the foundations: the haruspices had warned against the profanation of the work by the use of stone or gold intended for any other purpose. The temple was given greater height than the old: this was the only change that religious scruples allowed, and the only feature that was thought wanting in the magnificence of the old structure."" None |
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40. Tosefta, Ketuvot, 1.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: โข Symbols , of virginity โข virginity suit
Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 100, 105; Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 117
sup>
1.4 ืืืืจืช ืืืืืืื ืืช ืืชืืืชื ืืืชืื ื ืฉืืช ืืืืงืช ืฉืืื ืืฉืืจื ืื ืืฆืืช ืืืืืื ืืช ืืื ืื ืืชืืื ืจืฆื ืืงืืื ื ืืชื ืืชืืื ืื ื.'' None | sup>
1.4 An adult woman and a woman incapable of having children (aylonit)โtheir ketubah is 200. If she is married on the presumption that she was fit to bear children but it turned out that she was incapable, she has no ketubah. If he wants to uphold it, he gives a ketubah of 100 zuz.'' None |
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41. Anon., Acts of Thomas, 12, 15, 51, 84, 88, 144 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Virginity โข sexuality, virginity โข virgins in Christianity
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 161, 162, 200; Esler (2000), The Early Christian World, 415; Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1167
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12 Remember, my children, what my brother spake unto you and what he delivered before you: and know this, that if ye abstain from this foul intercourse, ye become holy temples, pure, being quit of impulses and pains, seen and unseen, and ye will acquire no cares of life or of children, whose end is destruction: and if indeed ye get many children, for their sakes ye become grasping and covetous, stripping orphans and overreaching widows, and by so doing subject yourselves to grievous punishments. For the more part of children become useless oppressed of devils, some openly and some invisibly, for they become either lunatic or half withered or blind or deaf or dumb or paralytic or foolish; and if they be sound, again they will be vain, doing useless or abominable acts, for they will be caught either in adultery or murder or theft or fornication, and by all these will ye be afflicted. But if ye be persuaded and keep your souls chaste before God, there will come unto you living children whom these blemishes touch not, and ye shall be without care, leading a tranquil life without grief or anxiety, looking to receive that incorruptible and true marriage, and ye shall be therein groomsmen entering into that bride-chamber which is full of immortality and light.15 And while the bride was saying yet more than this, the bridegroom answered and said: I give thee thanks, O Lord, that hast been proclaimed by the stranger, and found in us; who hast removed me far from corruption and sown life in me; who hast rid me of this disease that is hard to be healed and cured and abideth for ever, and hast implanted sober health in me; who hast shown me thyself and revealed unto me all my state wherein I am; who hast redeemed me from falling and led me to that which is better, and set me free from temporal things and made me worthy of those that are immortal and everlasting; that hast made thyself lowly even down to me and my littleness, that thou mayest present me unto thy greatness and unite me unto thyself; who hast not withheld thine own bowels from me that was ready to perish, but hast shown me how to seek myself and know who I was, and who and in what manner I now am, that I may again become that which I was: whom I knew not, but thyself didst seek me out: of whom I was not aware, but thyself hast taken me to thee: whom I have perceived, and now am not able to be unmindful of him: whose love burneth within me, and I cannot speak it as is fit, but that which I am able to say of it is little and scanty, and not fitly proportioned unto his glory: yet he blameth me not that presume to say unto him even that which I know not: for it is because of his love that I say even this much.' "
51 Now there was a certain youth who had wrought an abominable deed, and he came near and received of the eucharist with his mouth: but his two hands withered up, so that he could no more put them unto his own mouth. And they that were there saw him and told the apostle what had befallen; and the apostle called him and said unto him: Tell me, my child, and be not ashamed, what was it that thou didst and camest hither? for the eucharist of the Lord hath convicted thee. For this gift which passeth among many doth rather heal them that with faith and love draw near thereto, but thee it hath withered away; and that which is come to pass hath not befallen without some effectual cause. And the Youth, being convicted by the eucharist of the Lord, came and tell at the apostle's feet and besought him, saying: I have done an evil deed, yet I thought to do somewhat good. I was enamoured of a woman that dwelleth at an inn without the city, and she also loved me; and when I heard of thee and believed, that thou proclaimest a living God, I came and received of thee the seal with the rest; for thou saidst: Whosoever shall partake in the polluted union, and especially in adultery, he shall not have life with the God whom I preach. Whereas therefore I loved her much, I entreated her and would have persuaded her to become my consort in chastity and pure conversation, which thou also teachest: but she would not. When, therefore, she consented not, I took a sword and slew her: for I could not endure to see her commit adultery with another man." 84 Abstain therefore first from adultery, for this is the beginning of all evils, and next from theft, which enticed Judas Iscariot, and brought him unto hanging; (and from covetousness,) for as many as yield unto covetousness see not that which they do; and from vainglory and from all foul deeds, especially them of the body, whereby cometh eternal condemnation. For this is the chief city of all evils; and likewise it bringeth them that hold their heads (necks) high unto tyranny, and draweth them down unto the deep, and subdueth them under its hands that they see not what they do; wherefore the things done of them are hidden from them.
88 And the apostle said: I do pray and entreat for you all, brethren, that believe on the Lord, and for you, sisters, that hope in Christ, that in all of you the word of God may tabernacle and have his tabernacle therein: for we have no power over them (Syr. because ye are given power over your own souls). And he began to say unto the woman Mygdonia: Rise up from the earth and compose thyself (take off thine ornaments, P; be mindful of thyself, Syr.). For this attire that is put on shall not profit thee nor the beauty of thy body, nor thine apparel, neither yet the fame of thy rank, nor the authority of this world, nor the polluted intercourse with thine husband shall avail thee if thou be bereaved of the true fellowship: for the appearance (fantasy) of ornamenting cometh to nought, and the body waxeth old and changeth, and raiment weareth out, and authority and lordship pass away (U corrupt; P abridges; Syr. has: passeth away accompanied with punishment, according as each person hath conducted himself in it), and the fellowship of procreation also passeth away, and is as it were condemnation. Jesus only abideth ever, and they that hope in him. Thus he spake, and said unto the woman: Depart in peace, and the Lord shall make thee worthy of his own mysteries. But she said: I fear to go away, lest thou forsake me and depart unto another nation. But the apostle said to her: Even if I go, I shall not leave thee alone, but Jesus of his compassion will be with thee. And she fell down and did him reverence and departed unto her house.
144 And having fulfilled these sayings, he arose and prayed thus: our Father, which art in heaven: hallowed be thy name: Thy kingdom come: Thy will be done, as in heaven so upon earth: GIVE the of Syr. day, bread constant us and forgive us our debts as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one. My Lord and God, hope and confidence and teacher, thou hast taught me to pray thus, behold, I pray this prayer and fulfil thy commandment: be thou with me unto the end; thou art he that from childhood hast sown life in me and kept me from corruption; thou art he that hast brought me unto the poverty of this world, and exhorted me unto the true riches; thou art he that hast made me known unto myself and showed me that I am thine; and I have kept myself pure from woman, that that which thou requirest be not found in defilement. At the words 'My Lord and God' begins the double text, represented on the one hand by the MS. U and on the other by the Paris MS. P, and three (partly four) others. These insert the prayer after ch. 167. Their text, I believe, may be the original Greek. I follow it here, repeating the first paragraph. (
144) My Lord and God, my hope and my confidence and my teacher, that hast implanted courage in me, thou didst teach me to pray thus; behold, I pray thy prayer and bring thy will to fulfilment: be thou with me unto the end. Thou art he that from my youth up didst give me patience in temptation and SOW in me life and preserve me from corruption; thou art he that didst bring me into the poverty of this world and fill me with the true riches; thou art he that didst show me that I was thine: wherefore I was never joined unto a wife, that the temple worthy of thee might not be found in pollution." '" None |
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42. Irenaeus, Refutation of All Heresies, 3.22.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข virgin birth
Found in books: Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 370; Osborne (2001), Irenaeus of Lyons, 112
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3.22.1 Those, therefore, who allege that He took nothing from the Virgin do greatly err, since, in order that they may cast away the inheritance of the flesh, they also reject the analogy between Him and Adam. For if the one who sprang from the earth had indeed formation and substance from both the hand and workmanship of God, but the other not from the hand and workmanship of God, then He who was made after the image and likeness of the former did not, in that case, preserve the analogy of man, and He must seem an inconsistent piece of work, not having wherewith He may show His wisdom. But this is to say, that He also appeared putatively as man when He was not man, and that He was made man while taking nothing from man. For if He did not receive the substance of flesh from a human being, He neither was made man nor the Son of man; and if He was not made what we were, He did no great thing in what He suffered and endured. But every one will allow that we are composed of a body taken from the earth, and a soul receiving spirit from God. This, therefore, the Word of God was made, recapitulating in Himself His own handiwork; and on this account does He confess Himself the Son of man, and blesses "the meek, because they shall inherit the earth." The Apostle Paul, moreover, in the Epistle to the Galatians, declares plainly, "God sent His Son, made of a woman." And again, in that to the Romans, he says, "Concerning His Son, who was made of the seed of David according to the flesh, who was predestinated as the Son of God with power, according to the spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord."'' None |
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43. Pausanias, Description of Greece, 2.17.1, 9.27.6 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข Hera, virgin โข virgin(al), virginity โข virginity, of goddesses โข virginity, of religious cults โข virgins in Greco-Roman cult
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 24; Hubbard (2014), A Companion to Greek and Roman Sexualities, 167, 168; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 160; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 111, 113
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2.17.1 ฮฯ
ฮบฮทฮฝแฟถฮฝ ฮดแฝฒ แผฮฝ แผฯฮนฯฯฮตฯแพท ฯฮญฮฝฯฮต แผฯฮญฯฮตฮน ฮบฮฑแฝถ ฮดฮญฮบฮฑ ฯฯฮฌฮดฮนฮฑ ฯแฝธ แผฉฯฮฑแฟฮฟฮฝ. แฟฅฮตแฟ ฮดแฝฒ ฮบฮฑฯแฝฐ ฯแฝดฮฝ แฝฮดแฝธฮฝ แฝฮดฯฯ แผฮปฮตฯ
ฮธฮญฯฮนฮฟฮฝ ฮบฮฑฮปฮฟฯฮผฮตฮฝฮฟฮฝยท ฯฯแฟถฮฝฯฮฑฮน ฮดแฝฒ ฮฑแฝฯแฟท ฯฯแฝธฯ ฮบฮฑฮธฮฌฯฯฮนฮฑ ฮฑแผฑ ฯฮตฯแฝถ ฯแฝธ แผฑฮตฯแฝธฮฝ ฮบฮฑแฝถ ฯแฟถฮฝ ฮธฯ
ฯฮนแฟถฮฝ แผฯ ฯแฝฐฯ แผฯฮฟฯฯฮฎฯฮฟฯ
ฯ. ฮฑแฝฯแฝธ ฮดแฝฒ ฯแฝธ แผฑฮตฯฯฮฝ แผฯฯฮนฮฝ แผฮฝ ฯฮธฮฑฮผฮฑฮปฯฯฮญฯแฟณ ฯแฟฯ ฮแฝฮฒฮฟฮฏฮฑฯยท ฯแฝธ ฮณแฝฐฯ ฮดแฝด แฝฯฮฟฯ ฯฮฟแฟฆฯฮฟ แฝฮฝฮฟฮผฮฌฮถฮฟฯ
ฯฮนฮฝ ฮแฝฮฒฮฟฮนฮฑฮฝ, ฮปฮญฮณฮฟฮฝฯฮตฯ แผฯฯฮตฯฮฏฯฮฝฮน ฮณฮตฮฝฮญฯฮธฮฑฮน ฯแฟท ฯฮฟฯฮฑฮผแฟท ฮธฯ
ฮณฮฑฯฮญฯฮฑฯ ฮแฝฮฒฮฟฮนฮฑฮฝ ฮบฮฑแฝถ ฮ ฯฯฯฯ
ฮผฮฝฮฑฮฝ ฮบฮฑแฝถ แผฮบฯฮฑฮฏฮฑฮฝ, ฮตแผถฮฝฮฑฮน ฮดแฝฒ ฯฯแพถฯ ฯฯฮฟฯฮฟแฝบฯ ฯแฟฯ แผญฯฮฑฯยท
9.27.6 ฮบฮฑแฝถ แผฉฯฮฑฮบฮปฮญฮฟฯ
ฯ ฮฮตฯฯฮนฮตแฟฆฯฮฏฮฝ แผฯฯฮนฮฝ แผฑฮตฯฯฮฝยท แผฑฮตฯแพถฯฮฑฮน ฮดแฝฒ ฮฑแฝฯฮฟแฟฆ ฯฮฑฯฮธฮญฮฝฮฟฯ, แผฯฯสผ แผฮฝ แผฯฮนฮปฮฌฮฒแฟ ฯแฝธ ฯฯฮตแฝผฮฝ ฮฑแฝฯฮฎฮฝ. ฮฑแผดฯฮนฮฟฮฝ ฮดแฝฒ ฯฮฟฯฯฮฟฯ
ฯฮฑฯแฝถฮฝ ฮตแผถฮฝฮฑฮน ฯฮฟฮนฯฮฝฮดฮต, แผฉฯฮฑฮบฮปฮญฮฑ ฯฮฑแฟฯ ฮธฯ
ฮณฮฑฯฯฮฌฯฮน ฯฮตฮฝฯฮฎฮบฮฟฮฝฯฮฑ ฮฟแฝฯฮฑฮนฯ ฯฮฑแฟฯ ฮฮตฯฯฮฏฮฟฯ
ฯฯ
ฮณฮณฮตฮฝฮญฯฮธฮฑฮน ฯฮฌฯฮฑฮนฯ ฯฮปแฝดฮฝ ฮผฮนแพถฯ แผฮฝ ฯแฟ ฮฑแฝฯแฟ ฮฝฯ
ฮบฯฮฏยท ฯฮฑฯฯฮทฮฝ ฮดแฝฒ ฮฟแฝฮบ แผฮธฮตฮปแฟฯฮฑฮฏ ฮฟแผฑ ฯแฝดฮฝ ฮผฮฏฮฑฮฝ ฮผฮนฯฮธแฟฮฝฮฑฮนยท ฯแฝธฮฝ ฮดแฝฒ แฝฮฒฯฮนฯฮธแฟฮฝฮฑฮน ฮฝฮฟฮผฮฏฮถฮฟฮฝฯฮฑ ฮดฮนฮบฮฌฯฮฑฮน ฮผฮญฮฝฮตฮนฮฝ ฯฮฑฯฮธฮญฮฝฮฟฮฝ ฯฮฌฮฝฯฮฑ ฮฑแฝฯแฝดฮฝ ฯแฝธฮฝ ฮฒฮฏฮฟฮฝ แผฑฮตฯฯฮผฮญฮฝฮทฮฝ ฮฑแฝฯแฟท.'' None | sup>
2.17.1 Fifteen stades distant from Mycenae is on the left the Heraeum. Beside the road flows the brook called Water of Freedom. The priestesses use it in purifications and for such sacrifices as are secret. The sanctuary itself is on a lower part of Euboea . Euboea is the name they give to the hill here, saying that Asterion the river had three daughters, Euboea, Prosymna, and Acraea, and that they were nurses of Hera.
9.27.6 At Thespiae is also a sanctuary of Heracles. The priestess there is a virgin, who acts as such until she dies. The reason of this is said to be as follows. Heracles, they say, had intercourse with the fifty daughters of Thestius, except one, in a single night. She was the only one who refused to have connection with him. Heracles,thinking that he had been insulted, condemned her to remain a virgin all her life, serving him as his priest.'' None |
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44. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: โข priestesses, virgin โข virgin โข virginity โข virginity, fetish, as โข virginity, male
Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 142; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 59
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45. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: โข Virgin/Virginity โข Virginity, and age โข Virginity, definition of
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 209; Kanarek (2014), Biblical narrative and formation rabbinic law, 88, 89, 90, 91, 92, 93, 94, 95
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46. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข virgin(al), virginity โข virginity, and Hippolytus
Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 151; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 200
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47. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Symbols , of virginity โข virginity suit
Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 100, 105; Rubin (2008) Time and the Life Cycle in Talmud and Midrash: Socio-Anthropological Perspectives. 117
12a ืืืจ ืจืื ืืืช ืืืืจืช ืื ืกื ืืืืงืช ืืชืืื ืื ืืฆืืช ืืขืืื ืืฉ ืื ืืชืืื ืื ื ืจื ืืฉื ืืืจ ืืขืืื ืืขืืื ืืืื ืื ืืืช ืื ืืื ืืฉืื ื ืืื ืฉืืจื ืื ืกื ืจืืฉืื,ืื ืืืืฉ ืฉืื ืชืืชืื ืืื ืชื ืืืจ ืจื ืฉืจืืื ืืืื ืฉืงืืืฉ ืืืขื ืืืืชืจ,ืืืืื ืืืชื ื ืื ืืืชื ืืชืื ืืชืืื ืืืื ื ืืจืืฉื ืืืืฆื ืื ืื ืืฉืืืื ืืชืืืชื ืื ื ืืืื ืืื ืืขื ืช ืืชืืืื ืืชืืื ืื ืื ืืฉืืืื ืืืื ืืฉืืืช ืื ืืืื ืฉื ืื ืกื ืืืืคื ืืื ื ืืขืื,ืืืจ ืจืื ืืืช ืืืืจืช ืื ืกื ืืืืงืช ืืชืืื ืื ืืฆืืช ืืขืืื ืืชืืืชื ืื ื ืจื ืืฉื ืืืจ ืืขืืื ืืืื ืื ืืขืืื ืืืช ืื ืืื ืืฉืื ื ืืื ืฉืืจื ื ืื ืกื ืืืืคื,ืืืืืืฉ ืฉืื ืชืืชืื ืืื ืชื ืืืจ ืจื ืฉืจืืื ืืืื ืฉืงืืืฉ ืืืขื ืืืืชืจ,ืืื ืืืชื ื ืื ืืืจืืืชื ืื ืฉืื ืืืชื ืืชืื ืืืื ืืืชื ื ืื ืืืชื ื\' ืืื ืืืจืืืชื ืื ืืฉืื ืืืฆื ืืืจ ืื ืื ื ืืขืืื ืกืืื:,| 12a Rabba said: That is to say, if one married a woman with the presumptive status of a virgin, as there were witnesses that she did not engage in intercourse, and she was found to be a non-virgin, she is entitled to a marriage contract of one hundred dinars. The Gemara rejects the proof. Rav Ashi said: In general, actually, I would say to you that in that case she does not receive a marriage contract at all, as it is a mistaken transaction. But here it is different, and she does not totally lose her marriage contract, because the first husband brought her into his house. Therefore, the second husband should have considered that a woman who entered her husbandโs home is no longer a virgin.,The Gemara asks: And since there are witnesses that she did not engage in intercourse with the first husband, let us be concerned that perhaps she committed adultery after betrothal, while under the jurisdiction of the second husband, and rule that she is forbidden to him due to suspicion of adultery and is not entitled to a marriage contract at all. Rav Sherevya said: The baraita is referring to a case where he betrothed her and engaged in intercourse immediately. Therefore, there was no opportunity to engage in adultery between her betrothal and her marriage to the second husband.,Others taught this statement of Rabba with regard to the mishna: Concerning a virgin who is a widow, a divorcรฉe, or a แธฅalutza who achieved that status from a state of marriage, for all these women their marriage contract is one hundred dinars, and they are not subject to a claim concerning their virginity. The Gemara asks: How can you find a virgin from a state of marriage? It is in a case where she entered the wedding canopy and did not engage in intercourse.,Rabba said: That is to say, if one married a woman with the presumptive status of a virgin and she was found to be a non-virgin, her marriage contract is one hundred dinars. The Gemara rejects the proof. Rav Ashi said: In general, actually, I would say to you that in general, she does not receive a marriage contract at all, as it is a mistaken transaction. But here it is different, and she does not totally lose her marriage contract, because she entered the wedding canopy. Therefore, the second husband should have considered that a woman who entered her husbandโs home is no longer a virgin.,The Gemara asks: And let us be concerned that perhaps she committed adultery after betrothal, while under the jurisdiction of the second husband. Rav Sherevya said: The baraita is referring to a case where he betrothed her and engaged in intercourse immediately. Therefore, there was no opportunity to engage in adultery between her betrothal and her marriage to the second husband.,The Gemara notes: The one who taught the exchange between Rabba and Rav Ashi with regard to the baraita, where there is explicit testimony that she did not engage in intercourse with the first husband and nevertheless no proof can be brought that if he discovers that she is not a virgin she receives a marriage contract of one hundred dinars, all the more so would he say that the same is true with regard to the mishna. And the one who taught the exchange with regard to the mishna, however, would not say the same with regard to the baraita, due to the fact that the husband could say to her: I relied on witnesses. Therefore, proof can be brought from the baraita that if he discovered that she is not a virgin, she receives a marriage contract of one hundred dinars.,who eats at the house of his father-in-law in Judea after betrothal and with-out witnesses to attest to the fact that he was not alone with his betrothed is unable to make a claim concerning virginity after marriage because in accordance with the custom in Judea, the assumption is that he secluded himself with her, and the concern is that it was he who engaged in intercourse with her.,From the fact that the mishna teaches the halakha employing the phrase: A man who eats, by inference one may conclude that there is also a place in Judea where the groom does not eat at the house of his father-in-law, and does not enter into seclusion with his betrothed. Abaye said: Conclude from it that in Judea too there are different places with different customs, as it is taught in a baraita that Rabbi Yehuda said: In Judea, at first they would seclude the groom and bride together for a brief period before their entry into the wedding canopy, so that he would grow accustomed to her companionship in order to ease the awkwardness when they would consummate the marriage. And in the Galilee they did not do so.,The baraita continues. In Judea, at first they would appoint for them two groomsmen shushvinin, one for him and one for her, in order to examine the groom and the bride at the time of their entry into the wedding canopy and thereafter, to ensure that neither would engage in deception with regard to the presence or absence of blood from the rupture of the hymen. And in the Galilee they would not do so. As the custom of appointing groomsmen would be relevant only in a case where the groom and the bride had not been together in seclusion prior to marriage, this is apparently a custom in Judea different from the first custom cited in the mishna, where they would enter into seclusion prior to marriage.,The baraita continues. In Judea, at first the groomsmen would sleep in the house in which the groom and bride sleep, in order to examine the sheet on which the marriage was consummated immediately following intercourse. This was in order to ensure that the groom would not attempt to obscure the blood of the rupture of the hymen and claim that the bride was not a virgin. And in the Galilee they would not do so.,The baraita concludes: And anyone who did not conduct himself in accordance with this custom cannot make a claim concerning virginity against the bride. The Gemara asks: Concerning which case in the baraita was this principle stated? If we say it is concerning the first clause of the baraita, regarding the custom to seclude the couple prior to marriage, in that case, the phrase: Anyone who conducted himself in accordance with this custom cannot make a claim concerning virginity, is what it needed to say, due to the concern that perhaps they had sexual relations before the marriage.,Rather, it is concerning the latter clause of the baraita: They would appoint for them two groomsmen to examine them, that the principle was stated. In that case, the phrase: Anyone who was not examined by the groomsmen, is what it needed to say, as it is dependent on the family of the bride, and not the phrase: Anyone who did not conduct himself in accordance with this custom, which indicates that it depends on him.,Abaye said: Actually, the principle is stated concerning the first clause; and emend the baraita and teach: Anyone who conducted himself in accordance with this custom. Rava said to him: But isnโt it teaching explicitly: Anyone who did not conduct himself in accordance with this custom? One should not corrupt a baraita due to a difficulty that arose in understanding it. Rather, Rava said that this is what the baraita is saying: Anyone who did not practice the custom of the Galilee in the Galilee, but instead observed the custom of Judea in the Galilee, cannot make a claim concerning virginity against the bride. Rav Ashi said: Actually, this principle could be applied concerning the latter clause, and teach: Anyone who was not examined. When it said in the baraita: Anyone who did not conduct himself in accordance with this custom, it is referring to the custom of being examined.,both a widow who is an Israelite woman and a widow who is the daughter of priests, her marriage contract is one hundred dinars. A court of priests would collect a marriage contract of four hundred dinars for a virgin daughter of a priest, twice the sum of the standard marriage contract for a virgin, and the Sages did not reprimand them.,taught in a baraita: And for a widow who is the daughter of priests, her marriage contract is two hundred dinars. The Gemara asks: But didnโt we learn in the mishna: For both a widow who is an Israelite woman and a widow who is the daughter of priests, their marriage contract is one hundred dinars?,Rav Ashi said: There were two ordices instituted: Initially, the court of priests instituted for a virgin daughter of a priest a marriage contract of four hundred dinars, and for a widow, a marriage contract of one hundred dinars.'' None | |
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48. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Mary, virginity of โข Taylor, J. E., as elderly virgins,
Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 72, 73, 77; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 12
| 31a ืืื ืงืจื (ืชืืืื ืขื, ื) ืืืขื ืืื ืืชื ืืืื ืืื ืืฉืืข ืืืื ืืืื ืืืฉื ื ืืืฉืชืืืขื ืืื ืืืชืื (ืืจืืืื ื, ืื) ืืื ื ืืจื ืืืฉืืืื,ืืืืจ ืจืื ืืืขืืจ ืืื ืืื ืืืื ืืืขื ืืื ืืืืื ืืื ื ืืกืคื ืฉื ืืื ืืื ื ืืชื ืืฆืืขื ืขืืื ืฉืืงืข ืืืื ืืืืื,ืชื ื ืจืื ื ืฉืืฉื ืืืฉืื ืืจืืฉืื ืื ืืื ืืจ ืืืืืจ ืืชืืชืื ืืืฆืขืืื ืืื ืืจ ืืืืืจ ืืืืฆืขื ืืืจืื ืื ืืื ืืจ ืืืืืจ ืืขืืืื ืืืืื ืฉืืืืข ืืื ื ืืฆืืช ืืชืืคื ืืืืฆื ืืืื ืืืื ืืฉื,ืืืืื ื ืืชื ื ืืืื ืฉื ื ืงืื ืืจืืืื ืืฉื ืืืจ,ืืืืจ ืจืื ืืืขืืจ ืืื ืงืจื (ืชืืืื ืงืื, ืื) ืืฉืจ ืขืฉืืชื ืืกืชืจ ืจืงืืชื ืืชืืชืืืช ืืจืฅ ืืจืชื ืื ื ืืืจ ืืื ืจืงืืชื,ืืื ืฉื ื ืืืื ื ืงืื ืืจืืืื ืืฉื ืืืจ ืื ืื ืืืจื ืชืฉืืืฉื ืืื ืื ืืืจื ืชืฉืืืฉื ืื ืืืคืืช ืคื ืื ืืื ืืื ืืืคื ืคื ืื,ืชื ื ืจืื ื ืฉืืฉื ืืืฉืื ืืจืืฉืื ืื ืชืฉืืืฉ ืงืฉื ืืืฉื ืืื ืงืฉื ืืืื ืืืฆืขืืื ืงืฉื ืืืฉื ืืืคื ืืืื ืืืจืื ืื ืืคื ืืืฉื ืืืคื ืืืื ืฉืืชืื ืื ื ืืฆื ืืืื ืืืืื ืืืืืจื,ืชื ื ืืืฉืืฉ ืืืชื ืืืื ืชืฉืขืื ืืืืื ืฉืืคื ืืืื ืื ื ืืืข ืืื ืืืจ ืืืื ืืฉืืฉ ืืืืื (ืชืืืื ืงืื, ื) ืืฉืืืจ ืคืชืืื ื\',ืชื ื ืจืื ื ืฉืืฉื ืฉืืชืคืื ืืฉ ืืืื ืืงื"ื ืืืืื ืืืื ืืืื ืืืจืืข ืืืืื ืฉืืื ื ืขืฆืืืช ืืืืืื ืืฆืคืจื ืื ืืืื ืฉืืจืืฉื ืืืืื ืฉืืขืื ืืื ืืืจืขืช ืืืื ืฉืืื ื ืขืืจ ืืืฉืจ ืืฉืขืจืืช ืืฉืืืจ ืฉืืขืื ืืืงื"ื ื ืืชื ืื ืจืื ืื ืฉืื ืืงืืกืชืจ ืคื ืื ืืจืืืืช ืืขืื ืืฉืืืขืช ืืืืื ืืืืืจ ืคื ืืืืื ืจืืืื ืืืื ื ืืืฉืื,ืืืืื ืฉืืืืข ืืื ื ืืืคืืจ ืื ืืขืืื ืืงื"ื ื ืืื ืืืงื ืืืืง ืืืื ืืืื ืื ืื ืืคื ืืื ืืืจ ืจื ืคืคื ืืืื ื ืืืืจื ืืื ืฉื ืคืืฅ ืืืื ืืฉืื ืืฉืจื ืืืืื,ืืจืฉ ืจื ืืื ื ื ืืจ ืคืคื ืืื ืืืชืื (ืืืื ื, ื) ืขืืฉื ืืืืืืช ืขื ืืื ืืงืจ ืื ืคืืืืช ืขื ืืื ืืกืคืจ ืื ืืจืื ืฉืื ืืืืช ืืงื"ื ืืืช ืืฉืจ ืืื ืืืช ืืฉืจ ืืื ื ืืชื ืืคืฅ ืืืืช ืฆืจืืจื ืืคืื ืืืขืื ืกืคืง ืืฉืชืืจ ืกืคืง ืืื ืืฉืชืืจ ืืืืื ืืงื"ื ืฆืจ ืืขืืืจ ืืืขื ืืฉื ืคืชืืื ืืคืื ืืืื ืืืฉืชืืจ,ืืืจ ืืืจ ืืื ื ืืชื ืืคืฆืื ืืืฃ ืืืื ืื ืื ืืื ืฉืืืืื ืืืจื ืืืื ืืืืื ืืงื"ื ืื ืืื ืฉืืืืื ืืืื ืขืืื ืืืขืื,ืืจืฉ ืจืื ืืืกื ืืืืืื ืืื ืืืชืื {ืชืืืืื ืงืืดื:ืืดื } ืืืื (ื\') ืขื ืื ื ืืจืืืช ื ืคืืืชื ื ืคืืืื ืืขืฉืื ืื ืคืฉื ืืืืขืช ืืื ืื ืืจืื ืฉืื ืืืืช ืืงื"ื ืืืช ืืฉืจ ืืื ืืืช ืืฉืจ ืืื ืืื ื ืืชื ืืจืขืื ืื ืืขืจืืื ืื ืืืช ืืืืช ืขืืื ืืืื ื ืืืืื ืืงื"ื ืฆืจ ืืขืืืจ ืืืขื ืืฉื ืืืืื ืขืืืื ืืืื ืืื,ืืืจ ืืืจ ืฆืืข ื ืืชื ืกืื ืื ืืืืจื ืืืื ืขืืืื ืืฆืืข ืืื ืืืืื ืืงื"ื ืฆืจ ืืขืืืจ ืืืขื ืืฉื ืื ืืืช ืืืืช ืขืืื ืืืื ื,ืืจืฉ ืจื ืืืกืฃ ืืื ืืืชืื (ืืฉืขืืื ืื, ื) ืืืื ื\' ืื ืื ืคืช ืื ืืฉืื ืืคื ืืชื ืืื ื ืืื ืืืชืื ืืืืจ,ืืฉื ื ืื ื ืืื ืฉืืฆืื ืืกืืืจื ืืฉื ืื ืงืืฅ ืืืื ืืื ืืชืืื ืืืจืฃ ืืืืืฃ ืืืืื ืฉืืข ืฉืืืขื ืกืคืื ืชื ืฉื ืืืืจื ืืื ืืชืืื ืืืื ืืืฉืื ืืื ื ืืืจ ืืฉืื ืืคื ืืชื ืืื ื,ืืืืื ื ืืืืจ ืจืื ืืืขืืจ ืืื ืืืชืื (ืชืืืื ืขื, ืื) ืขืืฉื ื ืคืืืืช (ืืืืืืช) ืืืื ืืืจืื ืฉื ืืืืื ืืขืืื ืืคืืื ืืขื ืื ืก ืืื ื ืืืืจ ืื ืกื,ืืจืืฉ ืจืื ืื ืื ื ืืจ ืคืคื ืืื ืืืชืื (ืชืืืื ืงืื, ื) ืืจืื ืืจืืขื ืืจืืช ืืื ืืจืื ืืกืื ืช ืืืื ืฉืื ื ืืฆืจ ืืื ืื ืื ืืืคื ืืื ืื ืืืจืืจ ืฉืื ืชื ื ืืื ืจืื ืืฉืืขืื ืืฉื ืืืื ืฉืืืจื ืืืืช ืืืจื ืืช ื ืืื ืืช ืืืืื ืืื ืื ืืช ืืคืกืืืช,ืืืจืื ืืืื ืืจืื ืืืื ืจืื ืืชืื (ืฉืืืื ื ืื, ื) ืืชืืจื ื ืืื ืืืชืื (ืชืืืื ืื, ืื) ืืื ืืืืืจื ื ืืื ืืืจ ืืื ืืคื ื ืืงื"ื ืจืืฉ"ืข ืืืจืืชื ื ืืืจืืชื ื,ืืจืฉ ืจืื ืืืื ืืื ืืืชืื (ืืืืืจ ืื, ื) ืื ืื ื ืขืคืจ ืืขืงื ืืืกืคืจ ืืช ืจืืืข ืืฉืจืื ืืืื ืฉืืงื"ื ืืืฉื ืืกืืคืจ ืืช ืจืืืขืืืชืืื ืฉื ืืฉืจืื ืืชื ืชืื ืืืคื ืฉืืฆืืืง ื ืืฆืจ ืืืื ื,ืืขื ืืืจ ืื ื ืกืืืช ืขืื ื ืฉื ืืืขื ืืจืฉืข ืืืจ ืื ืฉืืื ืืืืจ ืืงืืืฉ ืืืฉืจืชืื ืืืืจืื ืืงืืืฉืื ืืฆืืฅ ืืืืจ ืื ืืื ื ืกืืืช ืขืื ื ืืืชืื (ืืืืืจ ืื, ื) ื ืื ืืืืจ ืฉืชืื ืืขืื,ืืืืื ื ืืืืจ ืจืื ืืืื ื ืืื ืืืชืื (ืืจืืฉืืช ื, ืื) ืืืฉืื ืขืื ืืืืื ืืื ืืืื ืฉืืงื"ื ืกืืืข ืืืืชื ืืขืฉื ืฉื ืืืจ (ืืจืืฉืืช ืื, ืื) ืืฉืฉืืจ ืืืืจ ืืจื ืืืืจ ืืจื ืื ืืืฉืฉืืจ,ืืืจ ืจืื ืืฆืืง ืืืจ ืจืื ืืื ืืฉื ืืืจืขืช ืชืืืื ืืืืืช ืืืจ ืืืฉ ืืืจืืข ืชืืืื ืืืืืช ื ืงืื ืฉื ืืืจ (ืืืงืจื ืื, ืื) ืืฉื ืื ืชืืจืืข ืืืืื ืืืจ,ืชื ื ืจืื ื ืืจืืฉืื ื ืืื ืืืืจืื ืืฉื ืืืจืขืช ืชืืืื ืืืืืช ืืืจ ืืืฉ ืืืจืืข ืชืืื ืืืืืช ื ืงืื ืืื ืคืืจืฉื ืืืืื ืืช ืืืืจ ืขื ืฉืื ืจืื ืฆืืืง ืืคืืจืฉื (ืืจืืฉืืช ืื, ืื) ืืื ืื ื ืืื ืืฉืจ ืืืื ืืืขืงื ืืคืื ืืจื ืืืช ืืื ื ืืชื ืชืื ืืืืจืื ืื ืงืืืช ืื ืงืืืช ืืืืจืื,(ืืืจื ืืืืื ื ื, ื) ืืืืื ืื ื ืืืื ืื ืฉืื ืืืืจื ืืื ืืืจืื ืงืฉืช ืืืจืืื ืื ืื ืืื ื ืื ืื ืืื ืืืื ืฉื ืืื ืืืจืืืช ืื ืื ืืื ื ืื ืื ืืื ืืชืื'' None | 31a What is the verse from which it is derived that a fetus is administered an oath on the day of its birth? โUpon You I have relied from birth; You are He Who took me out gozi of my motherโs wombโ (Psalms 71:6). From where may it be inferred that this word: โGozi,โ is a term of administering an oath? As it is written: โCut off gozi your hair and cast it awayโ (Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship.,And Rabbi Elazar says: To what is a fetus in its motherโs womb comparable? It is comparable to a nut placed in a basin full of water, floating on top of the water. If a person puts his finger on top of the nut, it sinks either in this direction or in that direction.,ยง The Sages taught in a baraita: During the first three months of pregcy, the fetus resides in the lower compartment of the womb; in the middle three months, the fetus resides in the middle compartment; and during the last three months of pregcy the fetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this is what causes labor pains.,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: And this is the explanation for that which we learned in a baraita: The labor pains experienced by a woman who gives birth to a female are greater than those experienced by a woman who gives birth to a male. The Gemara will explain this below.,And Rabbi Elazar says: What is the verse from which it is derived that a fetus initially resides in the lower part of the womb? โWhen I was made in secret, and I was woven together in the lowest parts of the earthโ (Psalms 139:15). Since it is not stated: I resided in the lowest parts of the earth, but rather: โI was woven together in the lowest parts of the earth,โ this teaches that during the initial stage of a fetusโs development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: What is different about the labor pains experienced by a woman who gives birth to a female, that they are greater than those experienced by a woman who gives birth to a male? The Gemara answers: This one, a male fetus, emerges in the manner in which it engages in intercourse. Just as a male engages in intercourse facing downward, so too, it is born while facing down. And that one, a female fetus, emerges in the manner in which it engages in intercourse, i.e., facing upward. Consequently, that one, a female fetus, turns its face around before it is born, but this one, a male fetus, does not turn its face around before it is born.,ยง The Sages taught in a baraita: During the first three months of pregcy, sexual intercourse is difficult and harmful for the woman and is also difficult for the offspring. During the middle three months, intercourse is difficult for the woman but is beneficial for the offspring. During the last three months, sexual intercourse is beneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned.,The Sages taught in a baraita: With regard to one who engages in intercourse with his wife on the ninetieth day of her pregcy, it is as though he spills her blood. The Gemara asks: How does one know that it is the ninetieth day of her pregcy? Rather, Abaye says: One should go ahead and engage in intercourse with his wife even if it might be the ninetieth day, and rely on God to prevent any ensuing harm, as the verse states: โThe Lord preserves the simpleโ (Psalms 116:6).,ยง The Sages taught: There are three partners in the creation of a person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from which the following body parts are formed: The bones, the sinews, the nails, the brain that is in its head, and the white of the eye. His mother emits red seed, from which are formed the skin, the flesh, the hair, and the black of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul, his countece ukelaster, eyesight, hearing of the ear, the capability of speech of the mouth, the capability of walking with the legs, understanding, and wisdom.,And when a personโs time to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part of the personโs father and mother before them. Rav Pappa said: This is in accordance with the adage that people say: Remove the salt from a piece of meat, and you may then toss the meat to a dog, as it has become worthless.,ยง Rav แธคina bar Pappa taught: What is the meaning of that which is written: โWho does great deeds beyond comprehension, wondrous deeds without numberโ (Job 9:10)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that if one puts an article in a flask, even if the flask is tied and its opening faces upward, it is uncertain whether the item is preserved from getting lost, and it is uncertain whether it is not preserved from being lost. But the Holy One, Blessed be He, forms the fetus in a womanโs open womb, and its opening faces downward, and yet the fetus is preserved.,Another matter that demonstrates the difference between the attributes of God and the attributes of people is that when a person places his articles on a scale to be measured, the heavier the item is, the more it descends. But when the Holy One, Blessed be He, forms a fetus, the heavier the offspring gets, the more it ascends upward in the womb.,Rabbi Yosei HaGelili taught: What is the meaning of that which is written: โI will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very wellโ (Psalms 139:14)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that when a person plants seeds of different species in one garden bed, each and every one of the seeds emerges as a grown plant according to its species. But the Holy One, Blessed be He, forms the fetus in a womanโs womb, and all of the seeds, i.e., those of both the father and the mother, emerge when the offspring is formed as one sex.,Alternatively, when a dyer puts herbs in a cauldron leyora, they all emerge as one color of dye, whereas the Holy One, Blessed be He, forms the fetus in a womanโs womb, and each and every one of the seeds emerges as its own type. In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above.,Rav Yosef taught: What is the meaning of that which is written: โAnd on that day you shall say: I will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort meโ (Isaiah 12:1)? With regard to what matter is the verse speaking?,It is referring, for example, to two people who left their homes to go on a business trip. A thorn penetrated the body of one of them, and he was consequently unable to go with his colleague. He started blaspheming and cursing in frustration. After a period of time, he heard that the ship of the other person had sunk in the sea, and realized that the thorn had saved him from death. He then started thanking God and praising Him for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. Therefore, it is stated at the end of the verse: โYour anger is turned away, and You comfort me.โ,And this statement is identical to that which Rabbi Elazar said: What is the meaning of that which is written: โBlessed be the Lord God, the God of Israel, Who does wondrous things alone; and blessed be His glorious name foreverโ (Psalms 72:18โ19)? What does it mean that God โdoes wondrous things aloneโ? It means that even the one for whom the miracle was performed does not recognize the miracle that was performed for him.,Rabbi แธคanina bar Pappa taught: What is the meaning of that which is written: โYou measure zerita my going about orแธฅi and my lying down rivโi, and are acquainted with all my waysโ (Psalms 139:3)? This verse teaches that a person is not created from the entire drop of semen, but from its clear part. Zerita can mean to winnow, while orแธฅi and rivโi can both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. The school of Rabbi Yishmael taught a parable: This matter is comparable to a person who winnows grain in the granary; he takes the food and leaves the waste.,This is in accordance with a statement of Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is written in one of King Davidโs psalms: โFor You have girded me vatazreni with strength for battleโ (II\xa0Samuel 22:40), without the letter alef in vatazreni; and it is written in another psalm: โWho girds me hameโazreni with strengthโ (Psalms 18:33), with an alef in hameโazreini. What is the difference between these two expressions? David said before the Holy One, Blessed be He: Master of the Universe, You selected me zeiritani, i.e., You separated between the procreative part and the rest of the semen in order to create me, and You have girded me zeraztani with strength.,Rabbi Abbahu taught: What is the meaning of that which is written in Balaamโs blessing: โWho has counted the dust of Jacob, or numbered the stock rova of Israelโ (Numbers 23:10)? The verse teaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse reviโiyyoteihem, anticipating the time when the drop from which the righteous person will be created will arrive.,And it was due to this matter that the eye of wicked Balaam went blind. He said: Should God, who is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blinded as a divine punishment, as it is written: โThe saying of the man whose eye is shutโ (Numbers 24:3).,And this statement is the same as that which Rabbi Yoแธฅa said: What is the meaning of that which is written, with regard to Leahโs conceiving Issachar: โAnd he lay with her that nightโ (Genesis 30:16)? The verse teaches that the Holy One, Blessed be He, contributed to that act. The manner in which God contributed to this act is derived from another verse, as it is stated: โIssachar is a large-boned garem donkeyโ (Genesis 49:14). This teaches that God directed Jacobโs donkey toward Leahโs tent so that he would engage in intercourse with her, thereby causing garam Leahโs conceiving Issachar.,ยง Rabbi Yitzแธฅak says that Rabbi Ami says: The sex of a fetus is determined at the moment of conception. If the woman emits seed first, she gives birth to a male, and if the man emits seed first, she gives birth to a female, as it is stated: โIf a woman bears seed and gives birth to a maleโ (Leviticus 12:2).,The Sages taught: At first, people would say that if the woman emits seed first she gives birth to a male, and if the man emits seed first, she gives birth to a female. But the Sages did not explain from which verse this matter is derived, until Rabbi Tzadok came and explained that it is derived from the following verse: โThese are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinahโ (Genesis 46:15). From the fact that the verse attributes the males to the females, as the males are called: The sons of Leah, and it attributes the females to the males,in that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: โAnd the sons of Ulam were mighty men of valor, archers, and had many sons and sonsโ sonsโ (I\xa0Chronicles 8:40). Is it in a personโs power to have many sons and sonsโ sons? Rather, because'' None |
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49. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Virgin/Virginity โข virgin, Tamar (daughter-in-law of Judah) โข virginity, vs. celibacy
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 233; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 128
| 34b ืืื ืชืืจ ืืืืื ืจืืฉืื ื ืืืขืืจื ื"ื ืชืืจ ืืืฆืืข ืืขืื ืืืืจ ืจืื ืืฆืืง ืื ืืืขืืืช ืฉื ืืืช ืจืื ืชืืจ ืฉืื ืืืื ื ืงืจื ืฉืื ืชืืจ ืข"ืฉ ืชืืจ ืฉืืขืื ืืืฆืืขื ืืื ืืื ืขืจ ืืืื ื ืขืจ ืืืื ื ืฉืืฉื ืฉืื ืืืจืื,ืืืชืืื ืื ืขืฉืจืื ืืืจืืขื ืืืฉ ืืฉ ืืืคื ืื ืืืืจื ืืืืืฅ ืืืจื ืจ\' ืืืืขืืจ ื"ื ืืืื ืืื ื ืืื ืืืขืฉื ืขืจ ืืืื ื,ืืืขืฉื ืขืจ ืืืื ื ืืื ืืืขืฉื ืขืจ ืืืื ื ืืืขืฉื ืขืจ ืืืื ื ืืืชืื (ืืจืืฉืืช ืื, ื) ืืืื ืื ืื ืื ืืฉืช ืืืื ืืฉืืช ืืจืฆื ืืื ืืืขืฉื ืขืจ ืืืื ื ืืืืื ืืชื ืฉืื ืืืจืื ืืืื ืืืจืื,ืืฉืืื ืืื ื ืืืชืื ืืื ืืฉืืช ืืจืฆื ืืื ืขืจ ืื ืื ืืืจ ืจื ื ืืื ืืจ ืืฆืืง ืืืชืื (ืืจืืฉืืช ืื, ื) ืืืืช ืื ืืืชื ืืฃ ืืื ืืืืชื ืืืชื ืืช ืืฉืืื ืืื ื ืืฉืื ืื ืื ืืืื ืืืจืข ืืื ืขืจ ื"ื ืขืื ืืื ืืื ืฉืื ืชืชืขืืจ ืืืืืืฉ ืืคืื,ืช"ืจ (ืืืงืจื ืื, ืื) ืืืชื ืคืจื ืืืื ืืืจื ืจืื ืืืืื ืืื"ื ืคืจื ืืฉืื ืืืจืื ืืืจ ืืื ืืื ืืจืื ืืจื ื ืืื ืืจื ื ืืื ืืืื ืงื ืกืืจ ืจืื ืืืืื ืืชืืจื ืืกื ืขื ืชืืฉืืื ืืื ืืืจ ืืื ืืคื ืฉืืื ืืฉื ืืชืขืืจืช ืืืืื ืจืืฉืื ื,ืืืื ืงืืืคืืื ืจืื ื ืกืืจื ืฉืืืช ืืจืข ืคืจื ืืืขืจืื ืืืชื ืคืจื ืืฉืื ืืืจืื ืืจืื ืืืืื ืกืืจ ืฉืื ืืืจืื ืืืขืจืื ืืฉืืืช ืืจืข ื ืคืงื ืืืชื ืคืจื ืืืื,ืื ืืชื ืจืืื ื"ืจ ืืืื ื ืื ืฉืฉืืชื ืืืจ ืืขืื ืขืฉืจ ืฉื ืื ืื ืฉืืช ืฉืื ืืื ื ืืืืืช ืืืจ ืจื ื ืืื ืื ืฉื ื ืืื ืฉืืื ืืขืชื ืืื ืฉื ืืื ืืขืชื ืืื ืฉื ืืชืขืืจืช ืืืจ ืืื ืจืื ืืืช ืจื ืืกืื ืงื ืืจื ื ื ืจืื ื ืืืชืจืื ืืืจื ืืื ืื ื ืืขืชืื ืขืื ืืืื,ืืืื ืืืชืื ืืงืืื ืืจื ืืืกืฃ ืืืจื ืื ืจ\' ืื ื ืฉืืืชื ืืืจ ืืขืื ืขืฉืจ ืฉื ืื ืืืืืชื ื"ื ืืชื ืื ืชืืฆืืื ืืขื ืขื ืืืจื ืืืืื ืืืจื ืืื ืื ืืจื ื ืืขืืชื,ืืืจ ืฉืืืื ืืืืื ืฆืจืืืืช ืืืืชืื ืฉืืฉื ืืืฉืื ืืืฅ ืืืืืจืช ืืืฉืืืจืจืช ืงืื ื ืืื ืงืื ื ืืช ืืฉืจืื ืฆืจืืื ืืืืชืื ื\' ืืืฉืื,ืืืืื ืื ืืืืืื ืืืืืจ ืฉืืืื ืืื ืืขืื ืืื ืืื ืืืืจื ืฉืืืื ืืื ืืืื ื ืืืืจ ืฉืืืื ืืืื ื ืื ืืื ื ืฆืจืืื ืืืืชืื ืฉืืฉื ืืืฉืื ื ืชื ืื ืื ืฆืจืืื ืืืืชืื ืฉืืฉื ืืืฉืื ืืื ืืื ืืช'' None | 34b But didnโt Tamar become pregt from the first act of intercourse, despite the fact that she was a virgin at the time of her sexual act with Judah? Rav Naแธฅman said: Tamar broke her hymen with her finger prior to intercourse, and it is due to this that she became pregt from the first act of intercourse, as Rabbi Yitzแธฅak said: All of those women from the household of Rabbi Yehuda HaNasi who break their hymens are named Tamar by nickname. And why are they named Tamar? They are called this on account of Tamar, who broke her hymen with her finger. The Gemara wonders about the proof from Tamar itself: But werenโt there Er and O, her previous husbands, who presumably engaged in sexual intercourse with her? The Gemara responds: Er and O engaged in sexual intercourse in an atypical manner, i.e., anal intercourse, and therefore she was still a virgin.,The Gemara raises an objection from a baraita: After a woman gives birth, her husband penetrates inside and spills his semen outside for the entire twenty-four months during which the baby is breastfeeding, so that his wife not become pregt, as that would terminate her milk production and the child might die. This is the statement of Rabbi Eliezer. They said to him: These acts are nothing other than acts similar to those of Er and O, which are prohibited. Regardless, it can be deduced from here that Er and O engaged in normative sexual intercourse with Tamar, only they did not fully complete the sexual act.,The Gemara answers: The Tosefta actually means that what they did was similar to the act of Er and O in some ways, but not similar to the act of Er and O in other ways. The Gemara elaborates: It was similar to the act of Er and O in that there was a spilling of semen, as it is written: โAnd it came to pass when he had intercourse with his brotherโs wife, that he spilled it on the groundโ (Genesis 38:9). Yet it was not similar to the act of Er and O, as there Er and O engaged in sexual intercourse in an atypical manner, i.e., anal intercourse, while here the Tosefta is referring to sexual intercourse in a typical manner.,The Gemara continues to clarify what took place: Granted, O engaged in unnatural sexual intercourse with her, as it is written with regard to his act: โThat he spilled it on the groundโ (Genesis 38:9). However, from where do we derive that Er engaged in unnatural sexual intercourse with her? Rav Naแธฅman bar Yitzแธฅak said: As it is written with regard to O: โAnd He slew him alsoโ (Genesis 38:10). This indicates that he, too, died the same death for performing the same transgression as his brother. The Gemara asks: Granted, O engaged in anal intercourse because he did not want Tamar to give birth as โhe knew that the seed would not be hisโ (Genesis 38:9). However, with regard to Er, what is the reason he acted in this way? The Gemara responds: He did so in order that she not become pregt and become less beautiful as a result of her pregcy.,The Sages taught: The verse states: โAnd the woman, with whom a man shall lie giving seed, they shall both bathe themselves in water, and be unclean until the eveningโ (Leviticus 15:18). The extra term โwith whomโ comes to exclude a bride who does not become ritually impure; this is the statement of Rabbi Yehuda. And the Rabbis say: It excludes the case of sexual intercourse performed in an atypical manner. Hon, son of Rav Naแธฅman, said to Rav Naแธฅman: Shall we say that Rabbi Yehuda holds: The Torah spared a brideโs adornments, including her make-up, and therefore exempted her from submersion in water, as that might cause them ruin? Rav Naแธฅman said to him: That is not the reason. Rather, it is because a woman does not become pregt from the first act of intercourse. Therefore, that act of intercourse would not cause ritual impurity, as it is not considered intercourse that can result in the implanting of seed.,The Gemara asks: With regard to what do Rabbi Yehuda and the Rabbis disagree? The Rabbis hold that the phrase โgiving seedโ excludes the initial stage of intercourse, during which there is no emission of semen. And the extra phrase โwith whomโ excludes intercourse that is performed in an atypical way. Rabbi Yehuda, on the other hand, holds that the exclusion of both atypical sexual intercourse and the initial stage of intercourse were derived from the phrase โgiving seed,โ as neither of these are sexual acts that might bring about the birth of a seed, i.e., a child. The phrase โwith whomโ then excludes a bride.,On the topic of intercourse that cannot result in conception, the Gemara relates the following: When Ravin came from Eretz Yisrael to Babylonia, he said that Rabbi Yoแธฅa said: Any woman who waits after her husband has died or divorced her for ten years without intercourse and is then married can no longer bear children. Rav Naแธฅman said: They taught this principle only with regard to cases where she did not intend to get married at a later time, but if she intended to get married at some point, she can become pregt later on. Rava said to his wife, the daughter of Rav แธคisda: The Sages are gossiping about you. From the time she was widowed from her first husband until the time that she was married to Rava, more than ten years passed, yet she bore him children. It seemed as though she had engaged in intercourse in the meantime. She said to him: My mind was on you. Indeed, it is told that already as a young girl she prophesized that she would marry Rava.,The Gemara relates: A certain woman who came before Rav Yosef said to him: My teacher, I waited after my husbandโs death for ten years, and nevertheless I gave birth. He said to her: My daughter, do not cast aspersions on the statement of the Sages. She said to him in confession: I had sexual intercourse with a gentile during those ten years.,ยง Shmuel said: And all of those women who had sexual intercourse, and there is therefore a concern that they might be pregt, must wait three months before marrying so as to differentiate between a child born from the previous intercourse and a child born from this marriage, except for a female convert who is a minor and a female released slave who is a minor. Although it is possible that they had sexual intercourse, they cannot become pregt in any case. However, a female Israelite who was a minor and had intercourse must wait three months like all other women.,The Gemara asks: And with regard to what situation is this statement referring? If it is referring to a minor who was released from her marriage by refusal, as a minor girl who was married to a man by her mother or brothers may refuse to remain married to her husband until reaching majority, but didnโt Shmuel say that she is not required to wait three months? And if it is referring to a woman who received a bill of divorce as a minor, didnโt Shmuel already state this halakha one time? Why would he repeat this ruling, as Shmuel said: A female minor who refused her husband need not wait three months before her second marriage, but if he gave her a bill of divorce, she must wait three months, so as not to make a distinction between an adult divorcรฉe and a minor divorcรฉe. Rather, it must be that this is referring to a female minor who was involved in licentious sexual intercourse.'' None |
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50. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: โข Vestal Virgins โข Virgin
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 42; Radicke (2022), Roman Womenโs Dress: Literary Sources, Terminology, and Historical Development, 359
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51. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Virgin, in Valentinianism โข Virginity
Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 108; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 197, 203, 204, 205
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52. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Mary, Virgin โข virgin(al), virginity โข virgins in Gnosticism
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 168; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 340
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53. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: โข virgin birth of Jesus โข virgins in Christianity
Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 178; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 217
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54. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: โข virgin birth of Jesus โข virgin/virginity โข virgins in Christianity
Found in books: Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 178; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 217; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 71
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55. None, None, nan (4th cent. CE - 3rd cent. CE)
Tagged with subjects: โข virginity
Found in books: Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 227, 237, 249, 250, 253; Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 271, 272
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56. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: โข Athanasius of Alexandria, Letters to Virgins โข Second Letter to Virgins (Athanasius of Alexandria) โข virginity
Found in books: Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 43; Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 648; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 45
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57. Anon., Ascension of Isaiah, 11.1-11.11
Tagged with subjects: โข virgin birth โข virgin(al), virginity
Found in books: Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 370; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 339
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11.1 AFTER this I saw, and the angel who spoke with me, who conducted me, said unto me: "Understand, Isaiah son of Amoz; for for this purpose have I been sent from God." 11.2 And I indeed saw a woman of the family of David the prophet, named Mary, and Virgin, and she was espoused to a man named Joseph, a carpenter, and he also was of the seed and family of the righteous David of Bethlehem Judah. 11.3 And he came into his lot. And when she was espoused, she was found with child, and Joseph the carpenter was desirous to put her away. 11.4 But the angel of the Spirit appeared in this world, and after that Joseph did not put her away, but kept Mary and did not reveal this matter to any one. 11.5 And he did not approach May, but kept her as a holy virgin, though with child. 11.6 And he did not live with her for two months. 11.7 And after two months of days while Joseph was in his house, and Mary his wife, but both alone. 11.8 It came to pass that when they were alone that Mary straight-way looked with her eyes and saw a small babe, and she was astonished. 11.9 And after she had been astonished, her womb was found as formerly before she had conceived.
11.10 And when her husband Joseph said unto her: "What has astonished thee?" his eyes were opened and he saw the infant and praised God, because into his portion God had come.
11.11 And a voice came to them: "Tell this vision to no one."'' None |
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58. Vergil, Aeneis, 2.221, 2.296, 3.370, 7.418, 11.480-11.481
Tagged with subjects: โข Vestal Virgins โข Virgin โข lyric (early Greek), and virgins
Found in books: Cairns (1989), Virgil's Augustan Epic. 163, 166; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 166, 170; Radicke (2022), Roman Womenโs Dress: Literary Sources, Terminology, and Historical Development, 477
sup>
2.221 perfusus sanie vittas atroque veneno,
2.296 Sic ait, et manibus vittas Vestamque potentem
3.370 exorat pacem divom, vittasque resolvit
11.480 causa mali tanti, oculos deiecta decoros. 11.481 Succedunt matres et templum ture vaporant' ' None | sup>
2.221 I publish to the world. No fatherland
2.296 each dragon coiled, and on the shrinking flesh
3.370 Father Anchises to the gods in heaven
11.480 for peace, O Turnus! and, not less than peace, 11.481 its one inviolable pledge. Behold, ' ' None |
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59. Vergil, Georgics, 2.476
Tagged with subjects: โข Dike (ฮฮฏฮบฮท, Virgo) โข Iustitia Virgo
Found in books: Erker (2023), Ambiguity and Religion in Ovidโs Fasti: Religious Innovation and the Imperial Family, 107; Gee (2013), Aratus and the Astronomical Tradition, 41
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2.476 quarum sacra fero ingenti percussus amore,'' None | sup>
2.476 of their hard tooth, whose gnawing scars the stem.'' None |
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60. None, None, nan
Tagged with subjects: โข Vestal Virgins โข Vestal virgin
Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 400; Talbert (1984), The Senate of Imperial Rome, 389
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61. None, None, nan
Tagged with subjects: โข Hera, virgin โข virgin(al), virginity
Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 160; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 113
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