1. Hebrew Bible, Deuteronomy, 5.16-5.17, 13.10, 21.21, 22.21-22.27, 24.1-24.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Adultery • Adultery, Biblical • Adultery, bodily mutilation of adulteresses in the Near East • Adultery, penalty for • adultery • adultery, adulterous thing • adultery, biblical law • adultery, damage for men • adultery, death penalty • adultery, defilement • adultery, divorce • adultery, punishment • adultery, vs. fornication • adultery/adulterium • divorce, adultery • divorce, divorcée as adulteress • fornication, vs. adultery • rape, as adultery • sex, adultery
Found in books: Allison (2018), 4 Baruch, 448; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 233; Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 189, 190; Katzoff (2019), On Jews in the Roman World: Collected Studies. 313; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 119, 153, 158, 176, 177, 194, 196, 197, 198; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 183, 198, 230; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 61, 73, 74, 82, 83, 88, 95, 99, 101; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 463
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5.16 כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 5.17 לֹא תִּרְצָח׃ וְלֹא תִּנְאָף׃ וְלֹא תִּגְנֹב׃ וְלֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁוְא׃' 21.21 וּרְגָמֻהוּ כָּל־אַנְשֵׁי עִירוֹ בָאֲבָנִים וָמֵת וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ וְכָל־יִשְׂרָאֵל יִשְׁמְעוּ וְיִרָאוּ׃
22.21 וְהוֹצִיאוּ אֶת־הנער הַנַּעֲרָה אֶל־פֶּתַח בֵּית־אָבִיהָ וּסְקָלוּהָ אַנְשֵׁי עִירָהּ בָּאֲבָנִים וָמֵתָה כִּי־עָשְׂתָה נְבָלָה בְּיִשְׂרָאֵל לִזְנוֹת בֵּית אָבִיהָ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 22.22 כִּי־יִמָּצֵא אִישׁ שֹׁכֵב עִם־אִשָּׁה בְעֻלַת־בַּעַל וּמֵתוּ גַּם־שְׁנֵיהֶם הָאִישׁ הַשֹּׁכֵב עִם־הָאִשָּׁה וְהָאִשָּׁה וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל׃ 22.23 כִּי יִהְיֶה נער נַעֲרָה בְתוּלָה מְאֹרָשָׂה לְאִישׁ וּמְצָאָהּ אִישׁ בָּעִיר וְשָׁכַב עִמָּהּ׃ 22.24 וְהוֹצֵאתֶם אֶת־שְׁנֵיהֶם אֶל־שַׁעַר הָעִיר הַהִוא וּסְקַלְתֶּם אֹתָם בָּאֲבָנִים וָמֵתוּ אֶת־הנער הַנַּעֲרָה עַל־דְּבַר אֲשֶׁר לֹא־צָעֲקָה בָעִיר וְאֶת־הָאִישׁ עַל־דְּבַר אֲשֶׁר־עִנָּה אֶת־אֵשֶׁת רֵעֵהוּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ׃ 22.25 וְאִם־בַּשָּׂדֶה יִמְצָא הָאִישׁ אֶת־הנער הַנַּעֲרָה הַמְאֹרָשָׂה וְהֶחֱזִיק־בָּהּ הָאִישׁ וְשָׁכַב עִמָּהּ וּמֵת הָאִישׁ אֲשֶׁר־שָׁכַב עִמָּהּ לְבַדּוֹ׃ 22.26 ולנער וְלַנַּעֲרָה לֹא־תַעֲשֶׂה דָבָר אֵין לנער לַנַּעֲרָה חֵטְא מָוֶת כִּי כַּאֲשֶׁר יָקוּם אִישׁ עַל־רֵעֵהוּ וּרְצָחוֹ נֶפֶשׁ כֵּן הַדָּבָר הַזֶּה׃ 22.27 כִּי בַשָּׂדֶה מְצָאָהּ צָעֲקָה הנער הַנַּעֲרָה הַמְאֹרָשָׂה וְאֵין מוֹשִׁיעַ לָהּ׃
24.1 כִּי־יִקַּח אִישׁ אִשָּׁה וּבְעָלָהּ וְהָיָה אִם־לֹא תִמְצָא־חֵן בְּעֵינָיו כִּי־מָצָא בָהּ עֶרְוַת דָּבָר וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ׃
24.1 כִּי־תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה לֹא־תָבֹא אֶל־בֵּיתוֹ לַעֲבֹט עֲבֹטוֹ׃ 24.2 וְיָצְאָה מִבֵּיתוֹ וְהָלְכָה וְהָיְתָה לְאִישׁ־אַחֵר׃ 24.2 כִּי תַחְבֹּט זֵיתְךָ לֹא תְפָאֵר אַחֲרֶיךָ לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה יִהְיֶה׃ 24.3 וּשְׂנֵאָהּ הָאִישׁ הָאַחֲרוֹן וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ וְשִׁלְּחָהּ מִבֵּיתוֹ אוֹ כִי יָמוּת הָאִישׁ הָאַחֲרוֹן אֲשֶׁר־לְקָחָהּ לוֹ לְאִשָּׁה׃ 24.4 לֹא־יוּכַל בַּעְלָהּ הָרִאשׁוֹן אֲשֶׁר־שִׁלְּחָהּ לָשׁוּב לְקַחְתָּהּ לִהְיוֹת לוֹ לְאִשָּׁה אַחֲרֵי אֲשֶׁר הֻטַּמָּאָה כִּי־תוֹעֵבָה הִוא לִפְנֵי יְהוָה וְלֹא תַחֲטִיא אֶת־הָאָרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃'' None | sup>
5.16 Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee. 5.17 Thou shalt not murder. Neither shalt thou commit adultery. Neither shalt thou steal. Neither shalt thou bear false witness against thy neighbour.
13.10 but thou shalt surely kill him; thy hand shall be first upon him to put him to death, and afterwards the hand of all the people.
21.21 And all the men of his city shall stone him with stones, that he die; so shalt thou put away the evil from the midst of thee; and all Israel shall hear, and fear.
22.21 then they shall bring out the damsel to the door of her father’s 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 father’s house; so shalt thou put away the evil from the midst of thee. 22.22 If a man be found lying with a woman married to a husband, then they shall both of them die, the man that lay with the woman, and the woman; so shalt thou put away the evil from Israel. 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 neighbour’s 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.
24.1 When a man taketh a wife, and marrieth her, then it cometh to pass, if she find no favour in his eyes, because he hath found some unseemly thing in her, that he writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house, 24.2 and she departeth out of his house, and goeth and becometh another man’s wife, 24.3 and the latter husband hateth her, and writeth her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, who took her to be his wife; 24.4 her former husband, who sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD; and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance.'' None |
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2. Hebrew Bible, Exodus, 20.12-20.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • adultery • adultery, damage for men • adultery, defilement • divorce, adultery
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 233; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 158; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 463
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20.12 כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 20.13 לֹא תִּרְצָח׃ לֹא תִּנְאָף׃ לֹא תִּגְנֹב׃ לֹא־תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר׃'' None | sup>
20.12 Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee. 20.13 Thou shalt not murder. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour.'' None |
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3. Hebrew Bible, Genesis, 1.27, 38.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Adultery • adultery • adultery, Jewish • adultery, as metaphor for idolatry • adultery, biblical law • adultery, fathers wife • idolatry, figured as adultery
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 538; Levison (2023), The Greek Life of Adam and Eve. 647; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 358; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 178; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 96, 98; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 214
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1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
38.24 וַיְהִי כְּמִשְׁלֹשׁ חֳדָשִׁים וַיֻּגַּד לִיהוּדָה לֵאמֹר זָנְתָה תָּמָר כַּלָּתֶךָ וְגַם הִנֵּה הָרָה לִזְנוּנִים וַיֹּאמֶר יְהוּדָה הוֹצִיאוּהָ וְתִשָּׂרֵף׃' ' None | sup>
1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
38.24 And it came to pass about three months after, that it was told Judah, saying: ‘Tamar thy daughter-in-law hath played the harlot; and moreover, behold, she is with child by harlotry.’ And Judah said: ‘Bring her forth, and let her be burnt.’' ' None |
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4. Hebrew Bible, Leviticus, 18.6, 18.19-18.20, 18.23, 20.10, 20.17, 24.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Acts of Thomas, adultery • Adultery • Adultery, in early sources • Adultery, penalty for • adultery • adultery in antiquity • adultery, biblical law • adultery, death penalty • sexuality, adultery
Found in books: Allison (2018), 4 Baruch, 448; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 322; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 38; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 176; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 138, 191, 230; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 463
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18.6 אִישׁ אִישׁ אֶל־כָּל־שְׁאֵר בְּשָׂרוֹ לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה אֲנִי יְהוָה׃
18.19 וְאֶל־אִשָּׁה בְּנִדַּת טֻמְאָתָהּ לֹא תִקְרַב לְגַלּוֹת עֶרְוָתָהּ׃' 18.23 וּבְכָל־בְּהֵמָה לֹא־תִתֵּן שְׁכָבְתְּךָ לְטָמְאָה־בָהּ וְאִשָּׁה לֹא־תַעֲמֹד לִפְנֵי בְהֵמָה לְרִבְעָהּ תֶּבֶל הוּא׃
20.17 וְאִישׁ אֲשֶׁר־יִקַּח אֶת־אֲחֹתוֹ בַּת־אָבִיו אוֹ בַת־אִמּוֹ וְרָאָה אֶת־עֶרְוָתָהּ וְהִיא־תִרְאֶה אֶת־עֶרְוָתוֹ חֶסֶד הוּא וְנִכְרְתוּ לְעֵינֵי בְּנֵי עַמָּם עֶרְוַת אֲחֹתוֹ גִּלָּה עֲוֺנוֹ יִשָּׂא׃
24.16 וְנֹקֵב שֵׁם־יְהוָה מוֹת יוּמָת רָגוֹם יִרְגְּמוּ־בוֹ כָּל־הָעֵדָה כַּגֵּר כָּאֶזְרָח בְּנָקְבוֹ־שֵׁם יוּמָת׃'' None | sup>
18.6 None of you shall approach to any that is near of kin to him, to uncover their nakedness. I am the LORD.
18.19 And thou shalt not approach unto a woman to uncover her nakedness, as long as she is impure by her uncleanness. 18.20 And thou shalt not lie carnally with thy neighbour’s wife, to defile thyself with her.
18.23 And thou shalt not lie with any beast to defile thyself therewith; neither shall any woman stand before a beast, to lie down thereto; it is perversion.
20.10 And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, both the adulterer and the adulteress shall surely be put to death.
20.17 And if a man shall take his sister, his father’s daughter, or his mother’s daughter, and see her nakedness, and she see his nakedness: it is a shameful thing; and they shall be cut off in the sight of the children of their people: he hath uncovered his sister’s nakedness; he shall bear his iniquity.
24.16 And he that blasphemeth the name of the LORD, he shall surely be put to death; all the congregation shall certainly stone him; as well the stranger, as the home-born, when he blasphemeth the Name, shall be put to death.'' None |
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5. Hebrew Bible, Numbers, 5.11-5.31, 15.36 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Adultery • Adultery, penalty for • Adultery, prophetic descriptions of • adultery • adultery, biblical law • adultery, death penalty • adultery/adulterium • sex, adultery
Found in books: Allison (2018), 4 Baruch, 448; Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 190, 191; Katzoff (2019), On Jews in the Roman World: Collected Studies. 317; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 176; Neusner (2003), The Perfect Torah. 132; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 26, 123, 195, 206, 208, 212, 230; Schiffman (1983), Testimony and the Penal Code, 112, 113, 126; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 88
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5.11 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 5.12 דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ כִּי־תִשְׂטֶה אִשְׁתּוֹ וּמָעֲלָה בוֹ מָעַל׃ 5.13 וְשָׁכַב אִישׁ אֹתָהּ שִׁכְבַת־זֶרַע וְנֶעְלַם מֵעֵינֵי אִישָׁהּ וְנִסְתְּרָה וְהִיא נִטְמָאָה וְעֵד אֵין בָּהּ וְהִוא לֹא נִתְפָּשָׂה׃ 5.14 וְעָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִוא נִטְמָאָה אוֹ־עָבַר עָלָיו רוּחַ־קִנְאָה וְקִנֵּא אֶת־אִשְׁתּוֹ וְהִיא לֹא נִטְמָאָה׃ 5.15 וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃ 5.16 וְהִקְרִיב אֹתָהּ הַכֹּהֵן וְהֶעֱמִדָהּ לִפְנֵי יְהוָה׃ 5.17 וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים בִּכְלִי־חָרֶשׂ וּמִן־הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל־הַמָּיִם׃ 5.18 וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃ 5.19 וְהִשְׁבִּיעַ אֹתָהּ הַכֹּהֵן וְאָמַר אֶל־הָאִשָּׁה אִם־לֹא שָׁכַב אִישׁ אֹתָךְ וְאִם־לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרֲרִים הָאֵלֶּה׃' '5.21 וְהִשְׁבִּיעַ הַכֹּהֵן אֶת־הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה וְאָמַר הַכֹּהֵן לָאִשָּׁה יִתֵּן יְהוָה אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ בְּתֵת יְהוָה אֶת־יְרֵכֵךְ נֹפֶלֶת וְאֶת־בִּטְנֵךְ צָבָה׃ 5.22 וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן׃ 5.23 וְכָתַב אֶת־הָאָלֹת הָאֵלֶּה הַכֹּהֵן בַּסֵּפֶר וּמָחָה אֶל־מֵי הַמָּרִים׃ 5.24 וְהִשְׁקָה אֶת־הָאִשָּׁה אֶת־מֵי הַמָּרִים הַמְאָרֲרִים וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים׃ 5.25 וְלָקַח הַכֹּהֵן מִיַּד הָאִשָּׁה אֵת מִנְחַת הַקְּנָאֹת וְהֵנִיף אֶת־הַמִּנְחָה לִפְנֵי יְהוָה וְהִקְרִיב אֹתָהּ אֶל־הַמִּזְבֵּחַ׃ 5.26 וְקָמַץ הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה וְאַחַר יַשְׁקֶה אֶת־הָאִשָּׁה אֶת־הַמָּיִם׃ 5.27 וְהִשְׁקָהּ אֶת־הַמַּיִם וְהָיְתָה אִם־נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרֲרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ וְהָיְתָה הָאִשָּׁה לְאָלָה בְּקֶרֶב עַמָּהּ׃ 5.28 וְאִם־לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע׃ 5.29 זֹאת תּוֹרַת הַקְּנָאֹת אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ וְנִטְמָאָה׃ 5.31 וְנִקָּה הָאִישׁ מֵעָוֺן וְהָאִשָּׁה הַהִוא תִּשָּׂא אֶת־עֲוֺנָהּ׃
15.36 וַיֹּצִיאוּ אֹתוֹ כָּל־הָעֵדָה אֶל־מִחוּץ לַמַּחֲנֶה וַיִּרְגְּמוּ אֹתוֹ בָּאֲבָנִים וַיָּמֹת כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה׃'' None | sup>
5.11 And the LORD spoke unto Moses, saying: 5.12 Speak unto the children of Israel, and say unto them: If any man’s wife go aside, and act unfaithfully against him, 5.13 and a man lie with her carnally, and it be hid from the eyes of her husband, she being defiled secretly, and there be no witness against her, neither she be taken in the act; 5.14 and the spirit of jealousy come upon him, and he warned his wife, and she be defiled; or if the spirit of jealousy come upon him, and he warned his wife, and she be not defiled; 5.15 then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance. 5.16 And the priest shall bring her near, and set her before the LORD. 5.17 And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water. 5.18 And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse. 5.19 And the priest shall cause her to swear, and shall say unto the woman: ‘If no man have lain with thee, and if thou hast not gone aside to uncleanness, being under thy husband, be thou free from this water of bitterness that causeth the curse; 5.20 but if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thy husband— 5.21 then the priest shall cause the woman to swear with the oath of cursing, and the priest shall say unto the woman—the LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to fall away, and thy belly to swell; 5.22 and this water that causeth the curse shall go into thy bowels, and make thy belly to swell, and thy thigh to fall away’; and the woman shall say: ‘Amen, Amen.’ 5.23 And the priest shall write these curses in a scroll, and he shall blot them out into the water of bitterness. 5.24 And he shall make the woman drink the water of bitterness that causeth the curse; and the water that causeth the curse shall enter into her and become bitter. 5.25 And the priest shall take the meal-offering of jealousy out of the woman’s hand, and shall wave the meal-offering before the LORD, and bring it unto the altar. 5.26 And the priest shall take a handful of the meal-offering, as the memorial-part thereof, and make it smoke upon the altar, and afterward shall make the woman drink the water. 5.27 And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, and her belly shall swell, and her thigh shall fall away; and the woman shall be a curse among her people. 5.28 And if the woman be not defiled, but be clean; then she shall be cleared, and shall conceive seed. 5.29 This is the law of jealousy, when a wife, being under her husband, goeth aside, and is defiled; 5.30 or when the spirit of jealousy cometh upon a man, and he be jealous over his wife; then shall he set the woman before the LORD, and the priest shall execute upon her all this law. 5.31 And the man shall be clear from iniquity, and that woman shall bear her iniquity.
15.36 And all the congregation brought him without the camp, and stoned him with stones, and he died, as the LORD commanded Moses.'' None |
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6. Hebrew Bible, Proverbs, 6.32 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Adultery • adultery
Found in books: Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 84; Rubenstein (2003), The Culture of the Babylonian Talmud. 120
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6.32 נֹאֵף אִשָּׁה חֲסַר־לֵב מַשְׁחִית נַפְשׁוֹ הוּא יַעֲשֶׂנָּה׃'' None | sup>
6.32 He that committeth adultery with a woman lacketh understanding; He doeth it that would destroy his own soul.'' None |
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7. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • adultery • adultery,
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 195, 211; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 465
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8. Hebrew Bible, 1 Kings, 21.10 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Adultery • adultery, biblical law • adultery, death penalty
Found in books: Allison (2018), 4 Baruch, 448; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 176
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21.10 and set two men, base fellows, before him, and let them bear witness against him, saying: Thou didst curse God and the king. And then carry him out, and stone him, that he die.’'' None |
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9. Hebrew Bible, 1 Samuel, 13.14 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • adultery • adultery,
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 211; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 205
sup>
13.14 וְעַתָּה מַמְלַכְתְּךָ לֹא־תָקוּם בִּקֵּשׁ יְהוָה לוֹ אִישׁ כִּלְבָבוֹ וַיְצַוֵּהוּ יְהוָה לְנָגִיד עַל־עַמּוֹ כִּי לֹא שָׁמַרְתָּ אֵת אֲשֶׁר־צִוְּךָ יְהוָה׃'' None | sup>
13.14 But now thy kingdom shall not endure: the Lord has sought him a man after his own heart, and the Lord has commanded him to be a prince over his people, because thou hast not kept that which the Lord commanded thee.'' None |
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10. Hebrew Bible, 2 Samuel, 11.3-11.5, 11.9, 11.13, 11.27, 12.9, 12.11-12.14, 12.16, 12.22-12.23 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Adultery, prophetic descriptions of • adultery • adultery,
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 211; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 206; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 205; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 282; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 2, 375, 406, 433, 440, 454, 467
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11.3 וַיִּשְׁלַח דָּוִד וַיִּדְרֹשׁ לָאִשָּׁה וַיֹּאמֶר הֲלוֹא־זֹאת בַּת־שֶׁבַע בַּת־אֱלִיעָם אֵשֶׁת אוּרִיָּה הַחִתִּי׃ 11.4 וַיִּשְׁלַח דָּוִד מַלְאָכִים וַיִּקָּחֶהָ וַתָּבוֹא אֵלָיו וַיִּשְׁכַּב עִמָּהּ וְהִיא מִתְקַדֶּשֶׁת מִטֻּמְאָתָהּ וַתָּשָׁב אֶל־בֵּיתָהּ׃ 11.5 וַתַּהַר הָאִשָּׁה וַתִּשְׁלַח וַתַּגֵּד לְדָוִד וַתֹּאמֶר הָרָה אָנֹכִי׃
11.9 וַיִּשְׁכַּב אוּרִיָּה פֶּתַח בֵּית הַמֶּלֶךְ אֵת כָּל־עַבְדֵי אֲדֹנָיו וְלֹא יָרַד אֶל־בֵּיתוֹ׃
11.13 וַיִּקְרָא־לוֹ דָוִד וַיֹּאכַל לְפָנָיו וַיֵּשְׁתְּ וַיְשַׁכְּרֵהוּ וַיֵּצֵא בָעֶרֶב לִשְׁכַּב בְּמִשְׁכָּבוֹ עִם־עַבְדֵי אֲדֹנָיו וְאֶל־בֵּיתוֹ לֹא יָרָד׃
11.27 וַיַּעֲבֹר הָאֵבֶל וַיִּשְׁלַח דָּוִד וַיַּאַסְפָהּ אֶל־בֵּיתוֹ וַתְּהִי־לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ בֵּן וַיֵּרַע הַדָּבָר אֲשֶׁר־עָשָׂה דָוִד בְּעֵינֵי יְהוָה׃
12.9 מַדּוּעַ בָּזִיתָ אֶת־דְּבַר יְהוָה לַעֲשׂוֹת הָרַע בעינו בְּעֵינַי אֵת אוּרִיָּה הַחִתִּי הִכִּיתָ בַחֶרֶב וְאֶת־אִשְׁתּוֹ לָקַחְתָּ לְּךָ לְאִשָּׁה וְאֹתוֹ הָרַגְתָּ בְּחֶרֶב בְּנֵי עַמּוֹן׃
12.11 כֹּה אָמַר יְהוָה הִנְנִי מֵקִים עָלֶיךָ רָעָה מִבֵּיתֶךָ וְלָקַחְתִּי אֶת־נָשֶׁיךָ לְעֵינֶיךָ וְנָתַתִּי לְרֵעֶיךָ וְשָׁכַב עִם־נָשֶׁיךָ לְעֵינֵי הַשֶּׁמֶשׁ הַזֹּאת׃ 12.12 כִּי אַתָּה עָשִׂיתָ בַסָּתֶר וַאֲנִי אֶעֱשֶׂה אֶת־הַדָּבָר הַזֶּה נֶגֶד כָּל־יִשְׂרָאֵל וְנֶגֶד הַשָּׁמֶשׁ׃ 12.13 וַיֹּאמֶר דָּוִד אֶל־נָתָן חָטָאתִי לַיהוָה וַיֹּאמֶר נָתָן אֶל־דָּוִד גַּם־יְהוָה הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת׃ 12.14 אֶפֶס כִּי־נִאֵץ נִאַצְתָּ אֶת־אֹיְבֵי יְהוָה בַּדָּבָר הַזֶּה גַּם הַבֵּן הַיִּלּוֹד לְךָ מוֹת יָמוּת׃
12.16 וַיְבַקֵּשׁ דָּוִד אֶת־הָאֱלֹהִים בְּעַד הַנָּעַר וַיָּצָם דָּוִד צוֹם וּבָא וְלָן וְשָׁכַב אָרְצָה׃
12.22 וַיֹּאמֶר בְּעוֹד הַיֶּלֶד חַי צַמְתִּי וָאֶבְכֶּה כִּי אָמַרְתִּי מִי יוֹדֵעַ יחנני וְחַנַּנִי יְהוָה וְחַי הַיָּלֶד׃ 12.23 וְעַתָּה מֵת לָמָּה זֶּה אֲנִי צָם הַאוּכַל לַהֲשִׁיבוֹ עוֹד אֲנִי הֹלֵךְ אֵלָיו וְהוּא לֹא־יָשׁוּב אֵלָי׃' ' None | sup>
11.3 And David sent and inquired after the woman. And one said, Is not this Bat-sheva, the daughter of Eli῾am, the wife of Uriyya the Ĥittite? 11.4 And David sent messengers, and took her; and she came in to him, and he lay with her; for she had purified herself from her uncleanness, and then she returned to her house. 11.5 And the woman conceived, and sent and told David, and said, I am with child.
11.9 But Uriyya slept at the door of the king’s house with all the servants of his lord, and went not down to his house.
11.13 And when David had called him, he did eat and drink before him; and he made him drunk: and at even he went out to lie on his bed with the servants of his lord, but went not down to his house.
11.27 And when the mourning was past, David sent and fetched her to his house, and she became his wife, and bore him a son. But the thing that David had done was evil in the eyes of the Lord.
12.9 Why hast thou despised the commandment of the Lord, to do evil in his sight? thou hast killed Uriyya the Ĥittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of ῾Ammon.
12.11 Thus says the Lord, Behold, I will raise up evil against thee out of thy own house, and I will take thy wives before thy eyes, and give them to thy neighbour, and he shall lie with thy wives in the sight of this sun. 12.12 For thou didst it secretly: but I will do this thing before all Yisra᾽el, and before the sun. 12.13 And David said to Natan, I have sinned against the Lord. And Natan said to David, The Lord also has commuted thy sin; thou shalt not die. 12.14 Howbeit because by this deed thou hast greatly blasphemed the Lord, the child also that is born to thee shall surely die.
12.16 David therefore besought God for the child; and David fasted, and went in, and lay all night upon the ground.
12.22 And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell? God may be gracious to me, and the child may live? 12.23 But now he is dead, why should I fast? Can I bring him back again? I shall go to him, but he will not come back to me.' ' None |
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11. Hebrew Bible, Jeremiah, 3.8, 7.9 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Adultery • Adultery, Roman • Adultery, parallels to Ezekielian punishment for • Adultery, penalty for • Adultery/fornication
Found in books: Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 84; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 200; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 114; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 74, 88
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3.8 וָאֵרֶא כִּי עַל־כָּל־אֹדוֹת אֲשֶׁר נִאֲפָה מְשֻׁבָה יִשְׂרָאֵל שִׁלַּחְתִּיהָ וָאֶתֵּן אֶת־סֵפֶר כְּרִיתֻתֶיהָ אֵלֶיהָ וְלֹא יָרְאָה בֹּגֵדָה יְהוּדָה אֲחוֹתָהּ וַתֵּלֶךְ וַתִּזֶן גַּם־הִיא׃
7.9 הֲגָנֹב רָצֹחַ וְנָאֹף וְהִשָּׁבֵעַ לַשֶּׁקֶר וְקַטֵּר לַבָּעַל וְהָלֹךְ אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתֶּם׃'' None | sup>
3.8 And I saw, when, forasmuch as backsliding Israel had committed adultery, I had put her away and given her a bill of divorcement, that yet treacherous Judah her sister feared not; but she also went and played the harlot;
7.9 Will ye steal, murder, and commit adultery, and swear falsely, and offer unto Baal, and walk after other gods whom ye have not known,'' None |
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12. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • adultery • adultery, Heliodoros, in • adultery, Roman laws against • moral legislation against adultery, Augustan
Found in books: Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 156, 164, 165, 168; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 166
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13. Hebrew Bible, Ezekiel, 16.40-16.41 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Adultery, Assyrian • Adultery, Biblical • Adultery, penalty for • Adultery, trial of • adultery, biblical law • adultery, death penalty
Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 176; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 184, 187, 197
| sup>16.41 וְשָׂרְפוּ בָתַּיִךְ בָּאֵשׁ וְעָשׂוּ־בָךְ שְׁפָטִים לְעֵינֵי נָשִׁים רַבּוֹת וְהִשְׁבַּתִּיךְ מִזּוֹנָה וְגַם־אֶתְנַן לֹא תִתְּנִי־עוֹד׃' ' None | sup>
16.40 They shall also bring up an assembly against thee, and they shall stone thee with stones, and thrust thee through with their swords. 16.41 And they shall burn thy houses with fire, and execute judgments upon thee in the sight of many women; and I will cause thee to cease from playing the harlot, and thou shalt also give no hire any more.'' None |
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14. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Eratosthenes, the adulterer • adultery, Greek • adultery, cf. moicheia, seduction • law, on adultery • miasma, cf. pollution moicheia, moichos, cf. adultery, seduction • seduction, cf. adultery, moicheia
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 72; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 53
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15. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • adultery • adultery, Athenian laws against • adultery, Roman laws against • moral legislation against adultery, Augustan
Found in books: Brule (2003), Women of Ancient Greece, 218; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 163
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16. Septuagint, Wisdom of Solomon, 14.12 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • adultery • adultery, Jewish
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 539; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 132; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 124
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14.12 For the idea of making idols was the beginning of fornication,and the invention of them was the corruption of life,'' None |
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17. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • adultery • adultery, Roman • law, on adultery
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 434, 435; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 91
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18. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • adulteresses • adultery, Giton and • adultery, Roman
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 201; Hubbard (2014), A Companion to Greek and Roman Sexualities, 93, 434; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 228
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19. Horace, Sermones, 1.2, 1.2.61-1.2.63 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • adulteresses • adultery (adulterium) not applicable to freedwomen • adultery, Roman • adultery, objections to
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 201; Hubbard (2014), A Companion to Greek and Roman Sexualities, 93, 392; Perry (2014), Gender, Manumission, and the Roman Freedwoman, 139; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 114
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1.2.63 Moreover, he attests that we Jews, went as auxiliaries along with king Alexander, and after him with his successors. I will add farther what he says he learned when he was himself with the same army, concerning the actions of a man that was a Jew. His words are these:— 1.2 However, since I observe a considerable number of people giving ear to the reproaches that are laid against us by those who bear ill will to us, and will not believe what I have written concerning the antiquity of our nation, while they take it for a plain sign that our nation is of a late date, because they are not so much as vouchsafed a bare mention by the most famous historiographers among the Grecians,
1.2 Moreover, he attests that we Jews, went as auxiliaries along with king Alexander, and after him with his successors. I will add farther what he says he learned when he was himself with the same army, concerning the actions of a man that was a Jew. His words are these:—
1.2 for if we remember, that in the beginning the Greeks had taken no care to have public records of their several transactions preserved, this must for certain have afforded those that would afterward write about those ancient transactions, the opportunity of making mistakes, and the power of making lies also; ' None |
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20. Ovid, Metamorphoses, 9.739-9.740 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • adultery • adultery, Roman
Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 277, 285; Hubbard (2014), A Companion to Greek and Roman Sexualities, 156
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9.739 spem Veneris, tamen illa dolis et imagine vaccae' ' None | sup>
9.739 a manner as the law of man permits.' ' None |
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21. Philo of Alexandria, On The Decalogue, 121-122 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Adultery, in early sources • adultery, Jewish
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 542; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 138
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121 Having then now philosophized in this manner about the honour to be paid to parents, he closes the one and more divine table of the first five commandments. And being about to promulgate the second which contains the prohibitions of those offences which are committed against men, he begins with adultery, looking upon this as the greatest of all violations of the law; '122 for, in the first place, it has for its source the love of pleasure, which enervates the bodies of those who indulge in it, and relaxes the tone of the soul, and destroys the essences of it, consuming every thing that it touches, like unquenchable fire, and leaving nothing which affects human life uninjured, ' None |
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22. Philo of Alexandria, On The Special Laws, 3.9, 3.31, 3.76 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Adultery • adultery, Jewish • adultery/adulterium
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 540, 542; Katzoff (2019), On Jews in the Roman World: Collected Studies. 312; Levison (2023), The Greek Life of Adam and Eve. 361; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 84; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 82
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3.9 Therefore, even that pleasure which is in accordance with nature is often open to blame, when any one indulges in it immoderately and insatiably, as men who are unappeasably voracious in respect of eating, even if they take no kind of forbidden or unwholesome food; and as men who are madly devoted to association with women, and who commit themselves to an immoderate degree not with other men's wives, but with their own. " " None |
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23. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • adulteresses • adultery
Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 280; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 201
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24. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • adultery (adulterium) • adultery, Roman laws against • moral legislation against adultery, Augustan
Found in books: Perry (2014), Gender, Manumission, and the Roman Freedwoman, 12; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 162
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25. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • adulteresses • adultery • adultery, adulter • lex Iulia de adulteriis coercendis (adultery law)
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 41; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 21, 239; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 120
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26. Anon., Didache, 3.3, 5.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Adultery • adultery
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 235; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 141; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 423
| 5 And the way of death is this: First of all it is evil and full of curse: murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, witchcrafts, rapines, false witnessings, hypocrisies, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil; from whom meekness and endurance are far, loving vanities, pursuing requital, not pitying a poor man, not labouring for the afflicted, not knowing Him that made them, murderers of children, destroyers of the handiwork of God, turning away from him that is in want, afflicting him that is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these. 3.3 My child, flee from every evil thing, and from every likeness of it. Be not prone to anger, for anger leads the way to murder; neither jealous, nor quarrelsome, nor of hot temper; for out of all these murders are engendered. My child, be not a lustful one; for lust leads the way to fornication; neither a filthy talker, nor of lofty eye; for out of all these adulteries are engendered. My child, be not an observer of omens, since it leads the way to idolatry; neither an enchanter, nor an astrologer, nor a purifier, nor be willing to look at these things; for out of all these idolatry is engendered. My child, be not a liar, since a lie leads the way to theft; neither money-loving, nor vainglorious, for out of all these thefts are engendered. My child, be not a murmurer, since it leads the way to blasphemy; neither self-willed nor evil-minded, for out of all these blasphemies are engendered. But be meek, since the meek shall inherit the earth. Matthew 5:5 Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which you have heard. You shall not exalt yourself, Luke 18:14 nor give over-confidence to your soul. Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse. The workings that befall you receive as good, knowing that apart from God nothing comes to pass. ' None |
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27. Josephus Flavius, Jewish Antiquities, 18.65-18.77 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • adultery, Jewish • adultery, cases of
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 545; Talbert (1984), The Senate of Imperial Rome, 466
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18.65 Καὶ ὑπὸ τοὺς αὐτοὺς χρόνους ἕτερόν τι δεινὸν ἐθορύβει τοὺς ̓Ιουδαίους καὶ περὶ τὸ ἱερὸν τῆς ̓́Ισιδος τὸ ἐν ̔Ρώμῃ πράξεις αἰσχυνῶν οὐκ ἀπηλλαγμέναι συντυγχάνουσιν. καὶ πρότερον τοῦ τῶν ̓Ισιακῶν τολμήματος μνήμην ποιησάμενος οὕτω μεταβιβῶ τὸν λόγον ἐπὶ τὰ ἐν τοῖς ̓Ιουδαίοις γεγονότα.' "18.66 Παυλῖνα ἦν τῶν ἐπὶ ̔Ρώμης προγόνων τε ἀξιώματι τῶν καθ' ἑαυτὴν ἐπιτηδεύοντι κόσμον ἀρετῆς ἐπὶ μέγα προϊοῦσα τῷ ὀνόματι, δύναμίς τε αὐτῇ χρημάτων ἦν καὶ γεγονυῖα τὴν ὄψιν εὐπρεπὴς καὶ τῆς ὥρας ἐν ᾗ μάλιστα ἀγάλλονται αἱ γυναῖκες εἰς τὸ σωφρονεῖν ἀνέκειτο ἡ ἐπιτήδευσις τοῦ βίου. ἐγεγάμητο δὲ Σατορνίνῳ τῶν εἰς τὰ πάντα ἀντισουμένων τῷ περὶ αὐτὴν ἀξιολόγῳ." '18.67 ταύτης ἐρᾷ Δέκιος Μοῦνδος τῶν τότε ἱππέων ἐν ἀξιώματι μεγάλῳ, καὶ μείζονα οὖσαν ἁλῶναι δώροις διὰ τὸ καὶ πεμφθέντων εἰς πλῆθος περιιδεῖν ἐξῆπτο μᾶλλον, ὥστε καὶ εἴκοσι μυριάδας δραχμῶν ̓Ατθίδων ὑπισχνεῖτο εὐνῆς μιᾶς.' "18.68 καὶ μηδ' ὣς ἐπικλωμένης, οὐ φέρων τὴν ἀτυχίαν τοῦ ἔρωτος ἐνδείᾳ σιτίων θάνατον ἐπιτιμᾶν αὑτῷ καλῶς ἔχειν ἐνόμισεν ἐπὶ παύλῃ κακοῦ τοῦ κατειληφότος. καὶ ὁ μὲν ἐπεψήφιζέν τε τῇ οὕτω τελευτῇ καὶ πράσσειν οὐκ ἀπηλλάσσετο." '18.69 καὶ ἦν γὰρ ὄνομα ̓́Ιδη πατρῷος ἀπελευθέρα τῷ Μούνδῳ παντοίων ἴδρις κακῶν, δεινῶς φέρουσα τοῦ νεανίσκου τῷ ψηφίσματι τοῦ θανεῖν, οὐ γὰρ ἀφανὴς ἦν ἀπολούμενος, ἀνεγείρει τε αὐτὸν ἀφικομένη διὰ λόγου πιθανή τε ἦν ἐλπίδων τινῶν ὑποσχέσεσιν, ὡς διαπραχθησομένων ὁμιλιῶν πρὸς τὴν Παυλῖναν αὐτῷ.' "18.71 τῶν ἱερέων τισὶν ἀφικομένη διὰ λόγων ἐπὶ πίστεσιν μεγάλαις τὸ δὲ μέγιστον δόσει χρημάτων τὸ μὲν παρὸν μυριάδων δυοῖν καὶ ἡμίσει, λαβόντος δ' ἔκβασιν τοῦ πράγματος ἑτέρῳ τοσῷδε, διασαφεῖ τοῦ νεανίσκου τὸν ἔρωτα αὐτοῖς, κελεύουσα παντοίως ἐπὶ τῷ ληψομένῳ τὴν ἄνθρωπον σπουδάσαι." "18.72 οἱ δ' ἐπὶ πληγῇ τοῦ χρυσίου παραχθέντες ὑπισχνοῦντο. καὶ αὐτῶν ὁ γεραίτατος ὡς τὴν Παυλῖναν ὠσάμενος γενομένων εἰσόδων καταμόνας διὰ λόγων ἐλθεῖν ἠξίου. καὶ συγχωρηθὲν πεμπτὸς ἔλεγεν ἥκειν ὑπὸ τοῦ ̓Ανούβιδος ἔρωτι αὐτῆς ἡσσημένου τοῦ θεοῦ κελεύοντός τε ὡς αὐτὸν ἐλθεῖν." "18.73 τῇ δὲ εὐκτὸς ὁ λόγος ἦν καὶ ταῖς τε φίλαις ἐνεκαλλωπίζετο τῇ ἐπὶ τοιούτοις ἀξιώσει τοῦ ̓Ανούβιδος καὶ φράζει πρὸς τὸν ἄνδρα, δεῖπνόν τε αὐτῇ καὶ εὐνὴν τοῦ ̓Ανούβιδος εἰσηγγέλθαι, συνεχώρει δ' ἐκεῖνος τὴν σωφροσύνην τῆς γυναικὸς ἐξεπιστάμενος." '18.74 χωρεῖ οὖν εἰς τὸ τέμενος, καὶ δειπνήσασα, ὡς ὕπνου καιρὸς ἦν, κλεισθεισῶν τῶν θυρῶν ὑπὸ τοῦ ἱερέως ἔνδον ἐν τῷ νεῷ καὶ τὰ λύχνα ἐκποδὼν ἦν καὶ ὁ Μοῦνδος, προεκέκρυπτο γὰρ τῇδε, οὐχ ἡμάρτανεν ὁμιλιῶν τῶν πρὸς αὐτήν, παννύχιόν τε αὐτῷ διηκονήσατο ὑπειληφυῖα θεὸν εἶναι.' "18.75 καὶ ἀπελθόντος πρότερον ἢ κίνησιν ἄρξασθαι τῶν ἱερέων, οἳ τὴν ἐπιβουλὴν ᾔδεσαν, ἡ Παυλῖνα πρωὶ̈ ὡς τὸν ἄνδρα ἐλθοῦσα τὴν ἐπιφάνειαν ἐκδιηγεῖται τοῦ ̓Ανούβιδος καὶ πρὸς τὰς φίλας ἐνελαμπρύνετο λόγοις τοῖς ἐπ' αὐτῷ." "18.76 οἱ δὲ τὰ μὲν ἠπίστουν εἰς τὴν φύσιν τοῦ πράγματος ὁρῶντες, τὰ δ' ἐν θαύματι καθίσταντο οὐκ ἔχοντες, ὡς χρὴ ἄπιστα αὐτὰ κρίνειν, ὁπότε εἴς τε τὴν σωφροσύνην καὶ τὸ ἀξίωμα ἀπίδοιεν αὐτῆς." "18.77 τρίτῃ δὲ ἡμέρᾳ μετὰ τὴν πρᾶξιν ὑπαντιάσας αὐτὴν ὁ Μοῦνδος “Παυλῖνα, φησίν, ἀλλά μοι καὶ εἴκοσι μυριάδας διεσώσω δυναμένη οἴκῳ προσθέσθαι τῷ σαυτῆς διακονεῖσθαί τε ἐφ' οἷς προεκαλούμην οὐκ ἐνέλιπες. ἃ μέντοι εἰς Μοῦνδον ὑβρίζειν ἐπειρῶ, μηδέν μοι μελῆσαν τῶν ὀνομάτων, ἀλλὰ τῆς ἐκ τοῦ πράγματος ἡδονῆς, ̓Ανούβιον ὄνομα ἐθέμην αὐτῷ.”" ' None | sup>
18.65 4. About the same time also another sad calamity put the Jews into disorder, and certain shameful practices happened about the temple of Isis that was at Rome. I will now first take notice of the wicked attempt about the temple of Isis, and will then give an account of the Jewish affairs. 18.66 There was at Rome a woman whose name was Paulina; one who, on account of the dignity of her ancestors, and by the regular conduct of a virtuous life, had a great reputation: she was also very rich; and although she was of a beautiful countece, and in that flower of her age wherein women are the most gay, yet did she lead a life of great modesty. She was married to Saturninus, one that was every way answerable to her in an excellent character. 18.67 Decius Mundus fell in love with this woman, who was a man very high in the equestrian order; and as she was of too great dignity to be caught by presents, and had already rejected them, though they had been sent in great abundance, he was still more inflamed with love to her, insomuch that he promised to give her two hundred thousand Attic drachmae for one night’s lodging; 18.68 and when this would not prevail upon her, and he was not able to bear this misfortune in his amours, he thought it the best way to famish himself to death for want of food, on account of Paulina’s sad refusal; and he determined with himself to die after such a manner, and he went on with his purpose accordingly. 18.69 Now Mundus had a freed-woman, who had been made free by his father, whose name was Ide, one skillful in all sorts of mischief. This woman was very much grieved at the young man’s resolution to kill himself, (for he did not conceal his intentions to destroy himself from others,) and came to him, and encouraged him by her discourse, and made him to hope, by some promises she gave him, that he might obtain a night’s lodging with Paulina; 18.71 She went to some of Isis’s priests, and upon the strongest assurances of concealment, she persuaded them by words, but chiefly by the offer of money, of twenty-five thousand drachmae in hand, and as much more when the thing had taken effect; and told them the passion of the young man, and persuaded them to use all means possible to beguile the woman. 18.72 So they were drawn in to promise so to do, by that large sum of gold they were to have. Accordingly, the oldest of them went immediately to Paulina; and upon his admittance, he desired to speak with her by herself. When that was granted him, he told her that he was sent by the god Anubis, who was fallen in love with her, and enjoined her to come to him. 18.73 Upon this she took the message very kindly, and valued herself greatly upon this condescension of Anubis, and told her husband that she had a message sent her, and was to sup and lie with Anubis; so he agreed to her acceptance of the offer, as fully satisfied with the chastity of his wife. 18.74 Accordingly, she went to the temple, and after she had supped there, and it was the hour to go to sleep, the priest shut the doors of the temple, when, in the holy part of it, the lights were also put out. Then did Mundus leap out, (for he was hidden therein,) and did not fail of enjoying her, who was at his service all the night long, as supposing he was the god; 18.75 and when he was gone away, which was before those priests who knew nothing of this stratagem were stirring, Paulina came early to her husband, and told him how the god Anubis had appeared to her. Among her friends, also, she declared how great a value she put upon this favor, 18.76 who partly disbelieved the thing, when they reflected on its nature, and partly were amazed at it, as having no pretense for not believing it, when they considered the modesty and the dignity of the person. 18.77 But now, on the third day after what had been done, Mundus met Paulina, and said, “Nay, Paulina, thou hast saved me two hundred thousand drachmae, which sum thou sightest have added to thy own family; yet hast thou not failed to be at my service in the manner I invited thee. As for the reproaches thou hast laid upon Mundus, I value not the business of names; but I rejoice in the pleasure I reaped by what I did, while I took to myself the name of Anubis.”' ' None |
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28. Josephus Flavius, Against Apion, 2.206, 2.215 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Adultery • adultery, Jewish
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 544, 545; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 56, 61
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2.206 Γονέων τιμὴν μετὰ τὴν πρὸς θεὸν δευτέραν ἔταξεν καὶ τὸν οὐκ ἀμειβόμενον τὰς παρ' αὐτῶν χάριτας ἀλλ' εἰς ὁτιοῦν ἐλλείποντα λευσθησόμενον παραδίδωσι. καὶ παντὸς τοῦ πρεσβυτέρου τιμὴν ἔχειν τοὺς νέους φησίν, ἐπεὶ πρεσβύτατον ὁ θεός." 2.215 Ζημία γὰρ ἐπὶ τοῖς πλείστοις τῶν παραβαινόντων ὁ θάνατος, ἂν μοιχεύσῃ τις, ἂν βιάσηται κόρην, ἂν ἄρρενι τολμήσῃ πεῖραν προσφέρειν, ἂν ὑπομείνῃ παθεῖν ὁ πειρασθείς. ἔστι δὲ'" None | sup>
2.206 28. The law ordains also, that parents should be honored immediately after God himself, and delivers that son who does not requite them for the benefits he hath received from them, but is deficient on any such occasion, to be stoned. It also says, that the young men should pay due respect to every elder, since God is the eldest of all beings.
2.215 31. Now the greatest part of offenses with us are capital, as if any one be guilty of adultery; if any one force a virgin; if any one be so impudent as to attempt sodomy with a male; or if, upon another’s making an attempt upon him, he submits to be so used. There is also a law for slaves of the like nature that can never be avoided. '' None |
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29. Mishnah, Sanhedrin, 6.4, 7.4 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Adultery • adultery, biblical law • adultery, death penalty • adultery, fathers wife
Found in books: Allison (2018), 4 Baruch, 448; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 178, 194
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6.4 בֵּית הַסְּקִילָה הָיָה גָבוֹהַּ שְׁתֵּי קוֹמוֹת. אֶחָד מִן הָעֵדִים דּוֹחֲפוֹ עַל מָתְנָיו. נֶהְפַּךְ עַל לִבּוֹ, הוֹפְכוֹ עַל מָתְנָיו. אִם מֵת בָּהּ, יָצָא. וְאִם לָאו, הַשֵּׁנִי נוֹטֵל אֶת הָאֶבֶן וְנוֹתְנָהּ עַל לִבּוֹ. אִם מֵת בָּהּ, יָצָא. וְאִם לָאו, רְגִימָתוֹ בְכָל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (דברים יז) יַד הָעֵדִים תִּהְיֶה בּוֹ בָרִאשֹׁנָה לַהֲמִיתוֹ וְיַד כָּל הָעָם בָּאַחֲרֹנָה. כָּל הַנִּסְקָלִין נִתְלִין, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ נִתְלֶה אֶלָּא הַמְגַדֵּף וְהָעוֹבֵד עֲבוֹדָה זָרָה. הָאִישׁ תּוֹלִין אוֹתוֹ פָּנָיו כְּלַפֵּי הָעָם, וְהָאִשָּׁה פָּנֶיהָ כְלַפֵּי הָעֵץ, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, הָאִישׁ נִתְלֶה וְאֵין הָאִשָּׁה נִתְלֵית. אָמַר לָהֶן רַבִּי אֱלִיעֶזֶר, וַהֲלֹא שִׁמְעוֹן בֶּן שָׁטָח תָּלָה נָשִׁים בְּאַשְׁקְלוֹן. אָמְרוּ לוֹ, שְׁמֹנִים נָשִׁים תָּלָה, וְאֵין דָּנִין שְׁנַיִם בְּיוֹם אֶחָד. כֵּיצַד תּוֹלִין אוֹתוֹ, מְשַׁקְּעִין אֶת הַקּוֹרָה בָאָרֶץ וְהָעֵץ יוֹצֵא מִמֶּנָּה, וּמַקִּיף שְׁתֵּי יָדָיו זוֹ עַל גַּבֵּי זוֹ וְתוֹלֶה אוֹתוֹ. רַבִּי יוֹסֵי אוֹמֵר, הַקּוֹרָה מֻטָּה עַל הַכֹּתֶל, וְתוֹלֶה אוֹתוֹ כְּדֶרֶךְ שֶׁהַטַּבָּחִין עוֹשִׂין. וּמַתִּירִין אוֹתוֹ מִיָּד. וְאִם לָן, עוֹבֵר עָלָיו בְּלֹא תַעֲשֶׂה, שֶׁנֶּאֱמַר (דברים כא) לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ כִּי קָבוֹר תִּקְבְּרֶנּוּ כִּי קִלְלַת אֱלֹהִים תָּלוּי וְגוֹ'. כְּלוֹמַר, מִפְּנֵי מָה זֶה תָלוּי, מִפְּנֵי שֶׁבֵּרַךְ אֶת הַשֵּׁם, וְנִמְצָא שֵׁם שָׁמַיִם מִתְחַלֵּל:" 7.4 אֵלּוּ הֵן הַנִּסְקָלִין, הַבָּא עַל הָאֵם, וְעַל אֵשֶׁת הָאָב, וְעַל הַכַּלָּה, וְעַל הַזְּכוּר, וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה, וְהַמְגַדֵּף, וְהָעוֹבֵד עֲבוֹדָה זָרָה, וְהַנּוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ, וּבַעַל אוֹב וְיִדְּעוֹנִי, וְהַמְחַלֵּל אֶת הַשַּׁבָּת, וְהַמְקַלֵּל אָבִיו וְאִמּוֹ, וְהַבָּא עַל נַעֲרָה הַמְאֹרָסָה, וְהַמֵּסִית, וְהַמַּדִּיחַ, וְהַמְכַשֵּׁף, וּבֵן סוֹרֵר וּמוֹרֶה. הַבָּא עַל הָאֵם, חַיָּב עָלֶיהָ מִשּׁוּם אֵם וּמִשּׁוּם אֵשֶׁת אָב. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ חַיָּב אֶלָּא מִשּׁוּם הָאֵם בִּלְבָד. הַבָּא עַל אֵשֶׁת אָב חַיָּב עָלֶיהָ מִשּׁוּם אֵשֶׁת אָב וּמִשּׁוּם אֵשֶׁת אִישׁ, בֵּין בְּחַיֵּי אָבִיו בֵּין לְאַחַר מִיתַת אָבִיו, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין. הַבָּא עַל כַּלָּתוֹ, חַיָּב עָלֶיהָ מִשּׁוּם כַּלָּתוֹ וּמִשּׁוּם אֵשֶׁת אִישׁ, בֵּין בְּחַיֵּי בְנוֹ בֵּין לְאַחַר מִיתַת בְּנוֹ, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין. הַבָּא עַל הַזְּכוּר וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה, אִם אָדָם חָטָא, בְּהֵמָה מֶה חָטָאת, אֶלָּא לְפִי שֶׁבָּאת לָאָדָם תַּקָּלָה עַל יָדָהּ, לְפִיכָךְ אָמַר הַכָּתוּב תִּסָּקֵל. דָּבָר אַחֵר, שֶׁלֹּא תְהֵא בְּהֵמָה עוֹבֶרֶת בַּשּׁוּק וְיֹאמְרוּ זוֹ הִיא שֶׁנִּסְקַל פְּלוֹנִי עַל יָדָהּ:'" None | sup>
6.4 The place of stoning was twice a man's height. One of the witnesses pushed him by the hips, so that he was overturned on his heart. He was then turned on his back. If that caused his death, he had fulfilled his duty; but if not, the second witness took a stone and threw it on his chest. If he died thereby, he had done his duty; but if not, he the criminal was stoned by all Israel, for it is says: “The hand of the witnesses shall be first upon him to put him to death, and afterwards the hand of all the people” (Deut. 17:7). All who are stoned are afterwards hanged, according to Rabbi Eliezer. But the sages say: “Only the blasphemer and the idolater are hanged.” A man is hanged with his face towards the spectators, but a woman with her face towards the gallows, according to Rabbi Eliezer. But the sages say: a man is hanged, but not a woman. Rabbi Eliezer said to them: “But did not Shimon ben Shetah hang women at ashkelon?” They said: “On that occasion he hanged eighty women, even though two must not be tried on the same day. How is he hanged? The post is sunk into the ground with a cross- piece branching off at the top and he brings his hands together one over the other and hangs him up thereby. R. Jose said: the post is leaned against the wall, and he hangs him up the way butchers do. He is immediately let down. If he is left hanging over night, a negative command is thereby transgressed, for it says, “You shall not let his corpse remain all night upon the tree, but you must bury him the same day because a hanged body is a curse against god” (Deut. 21:23). As if to say why was he hanged? because he cursed the name of god; and so the name of Heaven God is profaned." "
7.4 The following are stoned:He who has sexual relations with his mother, with his father's wife, with his daughter-in-law, with a male; with a beast; a woman who commits bestiality with a beast; a blasphemer; an idolater; one who gives of his seed to molech; a necromancer or a wizard; one who desecrates the Sabbath; he who curses his father or mother; he who commits adultery with a betrothed woman; one who incites individuals to idolatry; one who seduces a whole town to idolatry; a sorcerer; and a wayward and rebellious son. He who has sexual relations with his mother incurs a penalty in respect of her both as his mother and as his father's wife. R. Judah says: “He is liable in respect of her as his mother only.” He who has sexual relations with his father's wife incurs a penalty in respect of her both as his father's wife, and as a married woman, both during his father's lifetime and after his death, whether she was widowed from betrothal or from marriage. He who has sexual relations with his daughter-in-law incurs a penalty in respect of her both as his daughter-in-law and as a married woman, both during his son's lifetime and after his death, whether she was widowed from betrothal or from marriage. He who has sexual relations with a male or a beast, and a woman that commits bestiality: if the man has sinned, how has the animal sinned? But because the human was enticed to sin by the animal, therefore scripture ordered that it should be stoned. Another reason is that the animal should not pass through the market, and people say, this is the animal on account of which so and so was stoned."" None |
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30. Mishnah, Sotah, 1.2, 1.6, 3.4, 5.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Adultery • Adultery, Biblical • Adultery, prophetic descriptions of • accused adulteress • adulteress, suspected • adultery • adultery, return to husband • adultery/adulterium • sexuality, adultery
Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 201; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 277; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 69; Katzoff (2019), On Jews in the Roman World: Collected Studies. 317; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 171; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 26, 183, 206
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1.2 כֵּיצַד מְקַנֵּא לָהּ. אָמַר לָהּ בִּפְנֵי שְׁנַיִם, אַל תְּדַבְּרִי עִם אִישׁ פְּלוֹנִי, וְדִבְּרָה עִמּוֹ, עֲדַיִן הִיא מֻתֶּרֶת לְבֵיתָהּ וּמֻתֶּרֶת לֶאֱכֹל בַּתְּרוּמָה. נִכְנְסָה עִמּוֹ לְבֵית הַסֵּתֶר וְשָׁהֲתָה עִמּוֹ כְדֵי טֻמְאָה, אֲסוּרָה לְבֵיתָהּ וַאֲסוּרָה לֶאֱכֹל בַּתְּרוּמָה. וְאִם מֵת, חוֹלֶצֶת וְלֹא מִתְיַבָּמֶת:
1.6 הָיְתָה מִתְכַּסָּה בִלְבָנִים, מְכַסָּהּ בִּשְׁחוֹרִים. הָיוּ עָלֶיהָ כְלֵי זָהָב וְקַטְלָיאוֹת, נְזָמִים וְטַבָּעוֹת, מַעֲבִירִים מִמֶּנָּה כְּדֵי לְנַוְּלָהּ. וְאַחַר כָּךְ מֵבִיא חֶבֶל מִצְרִי וְקוֹשְׁרוֹ לְמַעְלָה מִדַּדֶּיהָ. וְכָל הָרוֹצֶה לִרְאוֹת בָּא לִרְאוֹת, חוּץ מֵעֲבָדֶיהָ וְשִׁפְחוֹתֶיהָ, מִפְּנֵי שֶׁלִּבָּהּ גַּס בָּהֶן. וְכָל הַנָּשִׁים מֻתָּרוֹת לִרְאוֹתָהּ, שֶׁנֶּאֱמַר (יחזקאל כג) וְנִוַּסְּרוּ כָּל הַנָּשִׁים וְלֹא תַעֲשֶׂינָה כְּזִמַּתְכֶנָה:
3.4 אֵינָהּ מַסְפֶּקֶת לִשְׁתּוֹת עַד שֶׁפָּנֶיהָ מוֹרִיקוֹת וְעֵינֶיהָ בּוֹלְטוֹת וְהִיא מִתְמַלֵּאת גִּידִין, וְהֵם אוֹמְרִים הוֹצִיאוּהָ הוֹצִיאוּהָ, שֶׁלֹּא תְטַמֵּא הָעֲזָרָה. אִם יֶשׁ לָהּ זְכוּת, הָיְתָה תוֹלָה לָהּ. יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת, יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים, יֵשׁ זְכוּת תּוֹלָה שָׁלשׁ שָׁנִים. מִכָּאן אוֹמֵר בֶּן עַזַּאי, חַיָּב אָדָם לְלַמֵּד אֶת בִּתּוֹ תוֹרָה, שֶׁאִם תִּשְׁתֶּה, תֵּדַע שֶׁהַזְּכוּת תּוֹלָה לָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַמְלַמֵּד אֶת בִּתּוֹ תוֹרָה, כְּאִלּוּ מְלַמְּדָהּ תִּפְלוּת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, רוֹצָה אִשָּׁה בְקַב וְתִפְלוּת מִתִּשְׁעָה קַבִּין וּפְרִישׁוּת. הוּא הָיָה אוֹמֵר, חָסִיד שׁוֹטֶה, וְרָשָׁע עָרוּם, וְאִשָּׁה פְרוּשָׁה, וּמַכּוֹת פְּרוּשִׁין, הֲרֵי אֵלּוּ מְכַלֵּי עוֹלָם:
5.1 כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ, כָּךְ הַמַּיִם בּוֹדְקִין אוֹתוֹ, שֶׁנֶּאֱמַר (במדבר ה) וּבָאוּ, וּבָאוּ. כְּשֵׁם שֶׁאֲסוּרָה לַבַּעַל, כָּךְ אֲסוּרָה לַבּוֹעֵל, שֶׁנֶּאֱמַר (שם) נִטְמְאָה, וְנִטְמָאָה, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר רַבִּי יְהוֹשֻׁעַ, כָּךְ הָיָה דוֹרֵשׁ זְכַרְיָה בֶן הַקַּצָּב. רַבִּי אוֹמֵר, שְׁנֵי פְעָמִים הָאֲמוּרִים בַּפָּרָשָׁה אִם נִטְמְאָה נִטְמָאָה, אֶחָד לַבַּעַל וְאֶחָד לַבּוֹעֵל:'' None | sup>
1.2 How does he warn her? If he says to her in front of two witnesses, “Do not speak with that man”, and she spoke with him, she is still permitted to her husband and permitted to eat terumah. If she entered a private place with him and stayed with him a time sufficient for her to be defiled by having sexual intercourse with him, she is forbidden to her husband and forbidden to eat terumah. If her husband died, she performs halitzah but cannot contract yibbum.
1.6 If she was clothed in white, he clothes her in black. If she wore gold jewelry or necklaces, ear-rings and finger-rings, they remove them from her in order to make her repulsive. After that the priest takes a rope made of twigs and binds it over her breasts. Whoever wishes to look upon her comes to look with the exception of her male and female slaves, since she has no shame in front of them. All of the women are permitted to look upon her, as it is said, “That all women may be taught not to do after your lewdness” (Ezekiel 23:48).
3.4 She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And those who see her exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it causes the water to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink the water of bitterness, she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world.
5.1 Just as the water checks her so the water checks him, as it is said, “And shall enter”, “And shall enter” (Numbers 5:22,. Just as she is prohibited to the husband so is she prohibited to the lover, as it is said, “defiled … and is defiled” (Numbers 5:27,, the words of Rabbi Akiba. Rabbi Joshua said: thus Zechariah ben Hakatzav used to expound. Rabbi says: twice in the portion, “If she is defiled…defiled”--one referring to her being prohibited to the husband and the other to the paramour.'' None |
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31. New Testament, 1 Corinthians, 7.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Acts of Thomas, adultery • Adultery • adultery in antiquity • divorce, adultery
Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 38; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 42; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 84; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 95
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7.9 εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν, κρεῖττον γάρ ἐστιν γαμεῖν ἢ πυροῦσθαι.' ' None | sup>
7.9 But if they don't have self-control, let them marry. Forit's better to marry than to burn." " None |
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32. New Testament, Acts, 7.58-7.59 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Adultery • adultery, biblical law • adultery, death penalty
Found in books: Allison (2018), 4 Baruch, 448; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 176
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7.58 καὶ ἐκβαλόντες ἔξω τῆς πόλεως ἐλιθοβόλουν. καὶ οἱ μάρτυρες ἀπέθεντο τὰ ἱμάτια αὐτῶν παρὰ τοὺς πόδας νεανίου καλουμένου Σαύλου. 7.59 καὶ ἐλιθοβόλουν τὸν Στέφανον ἐπικαλούμενον καὶ λέγοντα Κύριε Ἰησοῦ, δέξαι τὸ πνεῦμά μου·'' None | sup>
7.58 They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul. 7.59 They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit!"'' None |
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33. New Testament, Romans, 1.18, 1.22-1.28 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Adultery • adultery • adultery, Jewish
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 539; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 133, 134; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 381, 382
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1.18 Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπʼ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων,
1.22 φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, 1.23 καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. 1.24 Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς, 1.25 οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 1.26 Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, 1.27 ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες. 1.28 Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα,'' None | sup>
1.18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness,
1.22 Professing themselves to be wise, they became fools, 1.23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24 Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves, 1.25 who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26 For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27 Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28 Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; '' None |
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34. New Testament, John, 8.2-8.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Adultery • adultery, death penalty • adultery, punishment • woman caught in adultery, Gospel of John
Found in books: Grove (2021), Augustine on Memory, 220; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 177; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 88
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8.2 Ὄρθρου δὲ πάλιν παρεγένετο εἰς τὸ ἱερόν, καὶ πᾶς ὁ λαὸς ἤρχετο πρὸς αὐτόν, καὶ καθίσας ἐδίδασκεν αὐτούς. 8.3 Ἄγουσιν δὲ οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι γυναῖκα ἐπὶ μοιχείᾳ κατειλημμένην, καὶ στήσαντες αὐτὴν ἐν μέσῳ 8.4 λέγουσιν αὐτῷ Διδάσκαλε, αὕτη ἡ γυνὴ κατείληπται ἐπʼ αὐτοφώρῳ μοιχευομένη· 8.5 ἐν δὲ τῷ νόμῳ ἡμῖν Μωυσῆς ἐνετείλατο τὰς τοιαύτας λιθάζειν· σὺ οὖν τί λέγεις; 8.6 τοῦτο δὲ ἔλεγον πειράζοντες αὐτόν, ἵνα ἔχωσιν κατηγορεῖν αὐτοῦ. ὁ δὲ Ἰησοῦς κάτω κύψας τῷ δακτύλῳ κατέγραφεν εἰς τὴν γῆν. 8.7 ὡς δὲ ἐπέμενον ἐρωτῶντες αὐτόν, ἀνέκυψεν καὶ εἶπεν αὐτοῖς Ὁ ἀναμάρτητος ὑμῶν πρῶτος ἐπʼ αὐτὴν βαλέτω λίθον· 8.8 καὶ πάλιν κατακύψας ἔγραφεν εἰς τὴν γῆν. 8.9 οἱ δὲ ἀκούσαντες ἐξήρχοντο εἷς καθʼ εἷς ἀρξάμενοι ἀπὸ τῶν πρεσβυτέρων, καὶ κατελείφθη μόνος, καὶ ἡ γυνὴ ἐν μέσῳ οὖσα. 8.10 ἀνακύψας δὲ ὁ Ἰησοῦς εἶπεν αὐτῇ Γύναι, ποῦ εἰσίν; οὐδείς σε κατέκρινεν; 8.11 ἡ δὲ εἶπεν Οὐδείς, κύριε. εἶπεν δὲ ὁ Ἰησοῦς Οὐδὲ ἐγώ σε κατακρίνω· πορεύου, ἀπὸ τοῦ νῦν μηκέτι ἁμάρτανε.⟧ οὐκ ἐγείρεται.'' None | sup>
8.2 At early dawn, he came again into the temple, and all the people came to him. He sat down, and taught them. 8.3 The scribes and the Pharisees brought a woman taken in adultery. Having set her in the midst, 8.4 they told him, "Teacher, we found this woman in adultery, in the very act. 8.5 Now in our law, Moses commanded us to stone such. What then do you say about her?" 8.6 They said this testing him, that they might have something to accuse him of. But Jesus stooped down, and wrote on the ground with his finger. 8.7 But when they continued asking him, he looked up and said to them, "He who is without sin among you, let him throw the first stone at her." 8.8 Again he stooped down, and with his finger wrote on the ground. 8.9 They, when they heard it, being convicted by their conscience, went out one by one, beginning from the oldest, even to the last. Jesus was left alone with the woman where she was, in the middle. 8.10 Jesus, standing up, saw her and said, "Woman, where are your accusers? Did no one condemn you?" 8.11 She said, "No one, Lord."Jesus said, "Neither do I condemn you. Go your way. From now on, sin no more."'' None |
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35. New Testament, Luke, 16.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Adultery • adultery, Christian approach
Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 166; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 95, 387
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16.18 Πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ καὶ γαμῶν ἑτέραν μοιχεύει, καὶ ὁ ἀπολελυμένην ἀπὸ ἀνδρὸς γαμῶν μοιχεύει.'' None | sup>
16.18 Everyone who divorces his wife, and marries another, commits adultery. He who marries one who is divorced from a husband commits adultery. '' None |
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36. New Testament, Mark, 10.2-10.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Acts of Thomas, adultery • Adultery • adultery • adultery in antiquity • adultery, Christian approach • adultery, damage for men • adultery, defilement • divorce, adultery
Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 38; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 158, 166; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 84; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 96, 386, 387; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 214
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10.2 Καὶ προσελθόντες Φαρισαῖοι ἐπηρώτων αὐτὸν εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι, πειράζοντες αὐτόν. 10.3 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Τί ὑμῖν ἐνετείλατο Μωυσῆς; 10.4 οἱ δὲ εἶπαν Ἐπέτρεψεν Μωυσῆς βιβλίον ἀποστασίου γράψαι καὶ ἀπολῦσαι. 10.5 ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Πρὸς τὴν σκληροκαρδίαν ὑμῶν ἔγραψεν ὑμῖν τὴν ἐντολὴν ταύτην· 10.6 ἀπὸ δὲ ἀρχῆς κτίσεως ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς· 10.7 ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα, 10.8 καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν· ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ μία σάρξ· 10.9 ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 10.10 Καὶ εἰς τὴν οἰκίαν πάλιν οἱ μαθηταὶ περὶ τούτου ἐπηρώτων αὐτόν. 10.11 καὶ λέγει αὐτοῖς Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην μοιχᾶται ἐπʼ αὐτήν, 10.12 καὶ ἐὰν αὐτὴ ἀπολύσασα τὸν ἄνδρα αὐτῆς γαμήσῃ ἄλλον μοιχᾶται.'' None | sup>
10.2 Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife?" 10.3 He answered, "What did Moses command you?" 10.4 They said, "Moses allowed a certificate of divorce to be written, and to divorce her." 10.5 But Jesus said to them, "For your hardness of heart, he wrote you this commandment. ' "10.6 But from the beginning of the creation, 'God made them male and female. " '10.7 For this cause a man will leave his father and mother, and will join to his wife, ' "10.8 and the two will become one flesh,' so that they are no longer two, but one flesh. " '10.9 What therefore God has joined together, let no man separate." 10.10 In the house, his disciples asked him again about the same matter. 10.11 He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12 If a woman herself divorces her husband, and marries another, she commits adultery."'' None |
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37. New Testament, Matthew, 1.6, 5.27-5.29, 5.31-5.32, 19.3-19.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Adultery • Adultery/fornication • adultery • adultery, • adultery, Christian approach • adultery, damage for men • adultery, defilement • divorce, adultery
Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 211; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 153, 158, 166, 167; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 83, 84; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 45; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 110, 114; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 73, 98, 99, 101, 104, 387; Wilson (2012), The Sentences of Sextus, 244; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 446
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1.6 Ἰεσσαὶ δὲ ἐγέννησεν τὸν Δαυεὶδ τὸν βασιλέα. Δαυεὶδ δὲ ἐγέννησεν τὸν Σολομῶνα ἐκ τῆς τοῦ Οὐρίου,
5.27 Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29 εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν·
5.31 Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 5.32 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται.
19.3 Καὶ προσῆλθαν αὐτῷ Φαρισαῖοι πειράζοντες αὐτὸν καὶ λέγοντες Εἰ ἔξεστιν ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν; 19.4 ὁ δὲ ἀποκριθεὶς εἶπεν Οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπʼ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς 19.5 καὶ εἶπεν Ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; 19.6 ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία· ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 19.7 λέγουσιν αὐτῷ Τί οὖν Μωυσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι ; 19.8 λέγει αὐτοῖς ὅτι Μωυσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν, ἀπʼ ἀρχῆς δὲ οὐ γέγονεν οὕτως. 19.9 λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην μοιχᾶται.' ' None | sup>
1.6 Jesse became the father of David the king. David became the father of Solomon by her who had been the wife of Uriah.
5.27 "You have heard that it was said, \'You shall not commit adultery;\ '5.28 but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29 If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna.
5.31 "It was also said, \'Whoever shall put away his wife, let him give her a writing of divorce,\ '5.32 but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery.
19.3 Pharisees came to him, testing him, and saying, "Is it lawful for a man to divorce his wife for any reason?" 19.4 He answered, "Haven\'t you read that he who made them from the beginning made them male and female, ' "19.5 and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' " '19.6 So that they are no more two, but one flesh. What therefore God has joined together, don\'t let man tear apart." 19.7 They asked him, "Why then did Moses command us to give her a bill of divorce, and divorce her?" 19.8 He said to them, "Moses, because of the hardness of your hearts, allowed you to divorce your wives, but from the beginning it has not been so. 19.9 I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery."' ' None |
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38. Tacitus, Annals, 3.2, 3.4, 11.26 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • adulteresses • adultery
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 42; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 48, 49, 50; Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 128; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 144
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3.2 Eodem anno Tacfarinas, quem priore aestate pulsum a Camillo memoravi, bellum in Africa renovat, vagis primum populationibus et ob pernicitatem inultis, dein vicos excindere, trahere gravis praedas; postremo haud procul Pagyda flumine cohortem Romanam circumsedit. praeerat castello Decrius impiger manu, exercitus militia et illam obsidionem flagitii ratus. is cohortatus milites, ut copiam pugnae in aperto faceret aciem pro castris instruit. primoque impetu pulsa cohorte promptus inter tela occursat fugientibus, increpat signiferos quod inconditis aut desertoribus miles Romanus terga daret; simul exceptat vulnera et quamquam transfosso oculo adversum os in hostem intendit neque proelium omisit donec desertus suis caderet.
3.2 Miserat duas praetorias cohortis Caesar, addito ut magistratus Calabriae Apulique et Campani suprema erga memoriam filii sui munera fungerentur. igitur tribunorum centurionumque umeris cineres portabantur; praecedebant incompta signa, versi fasces; atque ubi colonias transgrederentur, atrata plebes, trabeati equites pro opibus loci vestem odores aliaque funerum sollemnia cremabant. etiam quorum diversa oppida, tamen obvii et victimas atque aras dis Manibus statuentes lacrimis et conclamationibus dolorem testabantur. Drusus Tarracinam progressus est cum Claudio fratre liberisque Germanici, qui in urbe fuerant. consules M. Valerius et M. Aurelius (iam enim magistratum occeperant) et senatus ac magna pars populi viam complevere, disiecti et ut cuique libitum flentes; aberat quippe adulatio, gnaris omnibus laetam Tiberio Germanici mortem male dissimulari.
3.4 Dies quo reliquiae tumulo Augusti inferebantur modo per silentium vastus, modo ploratibus inquies; plena urbis itinera, conlucentes per campum Martis faces. illic miles cum armis, sine insignibus magistratus, populus per tribus concidisse rem publicam, nihil spei reliquum clamitabant, promptius apertiusque quam ut meminisse imperitantium crederes. nihil tamen Tiberium magis penetravit quam studia hominum accensa in Agrippinam, cum decus patriae, solum Augusti sanguinem, unicum antiquitatis specimen appellarent versique ad caelum ac deos integram illi subolem ac superstitem iniquorum precarentur.
3.4 Eodem anno Galliarum civitates ob magnitudinem aeris alieni rebellionem coeptavere, cuius extimulator acerrimus inter Treviros Iulius Florus, apud Aeduos Iulius Sacrovir. nobilitas ambobus et maiorum bona facta eoque Romana civitas olim data, cum id rarum nec nisi virtuti pretium esset. ii secretis conloquiis, ferocissimo quoque adsumpto aut quibus ob egestatem ac metum ex flagitiis maxima peccandi necessitudo, componunt Florus Belgas, Sacrovir propiores Gallos concire. igitur per conciliabula et coetus seditiosa disserebant de continuatione tributorum, gravitate faenoris, saevitia ac superbia praesidentium, et discordare militem audito Germanici exitio. egregium resumendae libertati tempus, si ipsi florentes quam inops Italia, quam inbellis urbana plebes, nihil validum in exercitibus nisi quod externum, cogitarent.
11.26 Iam Messalina facilitate adulteriorum in fastidium versa ad incognitas libidines profluebat, cum abrumpi dissimulationem etiam Silius, sive fatali vaecordia an imminentium periculorum remedium ipsa pericula ratus, urgebat: quippe non eo ventum ut senectam principis opperirentur. insontibus innoxia consilia, flagitiis manifestis subsidium ab audacia petendum. adesse conscios paria metuentis. se caelibem, orbum, nuptiis et adoptando Britannico paratum. mansuram eandem Messalinae potentiam, addita securitate, si praevenirent Claudium, ut insidiis incautum, ita irae properum. segniter eae voces acceptae, non amore in maritum, sed ne Silius summa adeptus sperneret adulteram scelusque inter ancipitia probatum veris mox pretiis aestimaret. nomen tamen matrimonii concupivit ob magnitudinem infamiae cuius apud prodigos novissima voluptas est. nec ultra expectato quam dum sacrificii gratia Claudius Ostiam proficisceretur, cuncta nuptiarum sollemnia celebrat.'' None | sup>
3.2 \xa0The Caesar had sent two cohorts of his Guard; with further orders that the magistrates of Calabria, Apulia, and Campania should render the last offices to the memory of his son. And so his ashes were borne on the shoulders of tribunes and centurions: before him the standards went unadorned, the Axes reversed; while, at every colony they passed, the commons in black and the knights in official purple burned raiment, perfumes, and other of the customary funeral tributes, in proportion to the resources of the district. Even the inhabitants of outlying towns met the procession, devoted their victims and altars to the departed spirit, and attested their grief with tears and cries. Drusus came up to Tarracina, with Germanicus' brother Claudius and the children who had been left in the capital. The consuls, Marcus Valerius and Marcus Aurelius (who had already begun their magistracy), the senate, and a considerable part of the people, filled the road, standing in scattered parties and weeping as they pleased: for of adulation there was none, since all men knew that Tiberius was with difficulty dissembling his joy at the death of Germanicus. <" 3.4 \xa0The day on which the remains were consigned to the mausoleum of Augustus was alternately a desolation of silence and a turmoil of laments. The city-streets were full, the Campus Martius alight with torches. There the soldier in harness, the magistrate lacking his insignia, the burgher in his tribe, iterated the cry that "the commonwealth had fallen and hope was dead" too freely and too openly for it to be credible that they remembered their governors. Nothing, however, sank deeper into Tiberius\' breast than the kindling of men\'s enthusiasm for Agrippina â\x80\x94 "the glory of her country, the last scion of Augustus, the peerless pattern of ancient virtue." So they styled her; and, turning to heaven and the gods, prayed for the continuance of her issue â\x80\x94 "and might they survive their persecutors!" <
11.26 \xa0By now the ease of adultery had cloyed on Messalina and she was drifting towards untried debaucheries, when Silius himself, blinded by his fate, or convinced perhaps that the antidote to impending danger was actual danger, began to press for the mask to be dropped:â\x80\x94 "They were not reduced to waiting upon the emperor\'s old age: deliberation was innocuous only to the innocent; detected guilt must borrow help from hardihood. They had associates with the same motives for fear. He himself was celibate, childless, prepared for wedlock and to adopt Britannicus. Messalina would retain her power unaltered, with the addition of a mind at ease, could they but forestall Claudius, who, if slow to guard against treachery, was prompt to anger." She took his phrases with a coolness due, not to any tenderness for her husband, but to a misgiving that Silius, with no heights left to scale, might spurn his paramour and come to appreciate at its just value a crime sanctioned in the hour of danger. Yet, for the sake of that transcendent infamy which constitutes the last delight of the profligate, she coveted the name of wife; and, waiting only till Claudius left for Ostia to hold a sacrifice, she celebrated the full solemnities of marriage. <'" None |
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39. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • adulteress • adultery, in militia • lex Iulia de adulteriis coercendis (adultery law)
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 169; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 369
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40. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • adultery • adultery, adulter • lex Iulia de adulteriis coercendis (adultery law)
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 169, 170; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 48
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41. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Adultery
Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 26, 80; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 83, 88
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42. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • adulteresses • adultery, Roman
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 201; Hubbard (2014), A Companion to Greek and Roman Sexualities, 93
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43. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • adulteresses • adultery, Roman
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 201; Hubbard (2014), A Companion to Greek and Roman Sexualities, 93, 94
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44. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • adultery, Greek • adultery, Roman laws against • law, on adultery • moral legislation against adultery, Augustan
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 72; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 162
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45. Pliny The Younger, Letters, 6.31.4-6.31.6 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustan legislation, summary of adultery law provisions • adulteress • adultery, cases of • adultery, in militia
Found in books: Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 110, 111; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 216, 370, 371; Talbert (1984), The Senate of Imperial Rome, 466
| sup>
6.31.4 To Cornelianus. I was greatly delighted when our Emperor sent for me to Centum Cellae - for that is the name of the place - to act as a member of his Council. For what could be more gratifying than to be privileged to witness the justice, dignity, and charming manners of the Emperor in his country retreat, where he allows these qualities the freest play? There were a variety of cases to be heard, and they were of a kind to bring out the virtues of the judge in different ways and forms. Claudius Aristo, the leading citizen at Ephesus, a man of great generosity, and who had won popularity by innocent means, pleaded his own case. His popularity had made people envious of him, and some of his enemies, who were utterly unlike him in character, had suborned a man to lay information against him. So he was acquitted, and his reputation vindicated. On the following day was taken the case of Galitta, who was accused of adultery. She was the wife of a military tribune, who was about to stand for public office, and she had compromised her own reputation and her husband\'s by intriguing with a centurion. The husband had reported the matter to the consular legate, and the latter had reported it to Caesar. After carefully examining the proofs, the Emperor degraded the centurion, and even banished him. Still the punishment was not complete, for adultery is an offence in which two perils are necessarily concerned, but the husband\'s affection for his wife, whom he allowed to remain in his house even I after discovering her adultery - content as it were to have trot his rival out of the way - led him to delay the prosecution, in spite of the scandal to which his forbearance gave rise. He was summoned to carry the charge through, and did so against his will. However, it was necessary that she should be condemned, even though her accuser did not wish her to be, and she was declared guilty, and sentenced to the punishment inflicted by the Julian Law. * Caesar affixed to the sentence both the name of the centurion and a statement of the rules of military discipline on the point, lest people should think that he reserved the right to hear all such cases himself. On the third day began the inquiry into the will of Julius Tiro, a case which had been greatly talked about, and had given rise to conflicting reports, inasmuch as it was known that the will was genuine in part, and in part a forgery. The accused were Sempronius Senecio, a Roman knight, and Eurythmus, one of Caesar\'s freedmen and agents. When the Emperor was in Dacia, the heirs had written a joint letter, asking him to undertake an inquiry into the will, and he had consented. On his return he appointed a day, and when some of the heirs were in favour of letting the accusation drop, as though out of consideration for Eurythmus, he very finely said, "Eurythmus is not Polyclitus, and I am not Nero." ** Yet at their request he favoured them with a postponement, and when the day had at length arrived, he took his seat to hear the case. On the side of the heirs only two put in an appearance, and they demanded that as all had joined in the accusation, they should all be forced to go on with the action, or else that they too should be allowed to withdraw. Caesar spoke with great gravity and moderation, and when the advocate for Senecio and Eurythmus remarked that the accused would be left open to suspicion unless they were heard in their own behalf, he said, "I don\'t care whether they are left open to suspicion or not, I certainly am myself." Then turning to us, he said You see in what a strictly honourable and arduous manner we spent our days, though they were followed by the most agreeable relaxations. Every day we were summoned to dine with the Emperor, and modest dinners they were for one of his imperial position. Sometimes we listened to entertainers, sometimes we had delightful conversations lasting far into the night. On the last day, just as we were setting out, Caesar sent us parting presents, such is his thoughtfulness and courtesy. As for myself, I delighted in the importance of the cases heard, in the honour of being summoned to the Council, and in the charm and simplicity of his mode of life, while I was equally pleased with the place itself. The villa, which is exquisitely beautiful, is surrounded by meadows of the richest green; it abuts on the sea-shore, in the bight of which a harbour is being hastily formed, the left arm having been strengthened by masonry of great solidity, while the right is now in course of construction. In the mouth of the harbour an island rises out of the sea, which by its position breaks the force of the waves that are carried in by the wind, and affords a safe passage to ships on either side. The island has been artificially constructed, and is not a natural formation, for a broad barge brings up a number of immense stones, which are thrown into the water, one on top of the other, and these are kept in position by their own weight, and gradually become built up into a sort of breakwater. The ridge of stones already overtops the surface, and when the waves strike upon it, it breaks them into spray and throws them to a great height. That causes a loud-resounding roar, and the sea all round is white with foam. Subsequently concrete will be added to the stones, to give it the appearance of a natural island as time goes on. This harbour will be called - and indeed it already is called - after the name of its constructor, and it will prove a haven of the greatest value, inasmuch as there is a long stretch of shore which has no harbour, and the sailors will use this as a place of refuge. Farewell. 0 6.31.6 To Cornelianus. I was greatly delighted when our Emperor sent for me to Centum Cellae - for that is the name of the place - to act as a member of his Council. For what could be more gratifying than to be privileged to witness the justice, dignity, and charming manners of the Emperor in his country retreat, where he allows these qualities the freest play? There were a variety of cases to be heard, and they were of a kind to bring out the virtues of the judge in different ways and forms. Claudius Aristo, the leading citizen at Ephesus, a man of great generosity, and who had won popularity by innocent means, pleaded his own case. His popularity had made people envious of him, and some of his enemies, who were utterly unlike him in character, had suborned a man to lay information against him. So he was acquitted, and his reputation vindicated. On the following day was taken the case of Galitta, who was accused of adultery. She was the wife of a military tribune, who was about to stand for public office, and she had compromised her own reputation and her husband\'s by intriguing with a centurion. The husband had reported the matter to the consular legate, and the latter had reported it to Caesar. After carefully examining the proofs, the Emperor degraded the centurion, and even banished him. Still the punishment was not complete, for adultery is an offence in which two perils are necessarily concerned, but the husband\'s affection for his wife, whom he allowed to remain in his house even I after discovering her adultery - content as it were to have trot his rival out of the way - led him to delay the prosecution, in spite of the scandal to which his forbearance gave rise. He was summoned to carry the charge through, and did so against his will. However, it was necessary that she should be condemned, even though her accuser did not wish her to be, and she was declared guilty, and sentenced to the punishment inflicted by the Julian Law. * Caesar affixed to the sentence both the name of the centurion and a statement of the rules of military discipline on the point, lest people should think that he reserved the right to hear all such cases himself. On the third day began the inquiry into the will of Julius Tiro, a case which had been greatly talked about, and had given rise to conflicting reports, inasmuch as it was known that the will was genuine in part, and in part a forgery. The accused were Sempronius Senecio, a Roman knight, and Eurythmus, one of Caesar\'s freedmen and agents. When the Emperor was in Dacia, the heirs had written a joint letter, asking him to undertake an inquiry into the will, and he had consented. On his return he appointed a day, and when some of the heirs were in favour of letting the accusation drop, as though out of consideration for Eurythmus, he very finely said, "Eurythmus is not Polyclitus, and I am not Nero." ** Yet at their request he favoured them with a postponement, and when the day had at length arrived, he took his seat to hear the case. On the side of the heirs only two put in an appearance, and they demanded that as all had joined in the accusation, they should all be forced to go on with the action, or else that they too should be allowed to withdraw. Caesar spoke with great gravity and moderation, and when the advocate for Senecio and Eurythmus remarked that the accused would be left open to suspicion unless they were heard in their own behalf, he said, "I don\'t care whether they are left open to suspicion or not, I certainly am myself." Then turning to us, he said You see in what a strictly honourable and arduous manner we spent our days, though they were followed by the most agreeable relaxations. Every day we were summoned to dine with the Emperor, and modest dinners they were for one of his imperial position. Sometimes we listened to entertainers, sometimes we had delightful conversations lasting far into the night. On the last day, just as we were setting out, Caesar sent us parting presents, such is his thoughtfulness and courtesy. As for myself, I delighted in the importance of the cases heard, in the honour of being summoned to the Council, and in the charm and simplicity of his mode of life, while I was equally pleased with the place itself. The villa, which is exquisitely beautiful, is surrounded by meadows of the richest green; it abuts on the sea-shore, in the bight of which a harbour is being hastily formed, the left arm having been strengthened by masonry of great solidity, while the right is now in course of construction. In the mouth of the harbour an island rises out of the sea, which by its position breaks the force of the waves that are carried in by the wind, and affords a safe passage to ships on either side. The island has been artificially constructed, and is not a natural formation, for a broad barge brings up a number of immense stones, which are thrown into the water, one on top of the other, and these are kept in position by their own weight, and gradually become built up into a sort of breakwater. The ridge of stones already overtops the surface, and when the waves strike upon it, it breaks them into spray and throws them to a great height. That causes a loud-resounding roar, and the sea all round is white with foam. Subsequently concrete will be added to the stones, to give it the appearance of a natural island as time goes on. This harbour will be called - and indeed it already is called - after the name of its constructor, and it will prove a haven of the greatest value, inasmuch as there is a long stretch of shore which has no harbour, and the sailors will use this as a place of refuge. Farewell. 0 '' None |
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46. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • adultery, Cleitophon accused of • love, adulterous
Found in books: Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 19; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 136
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47. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • adultery, Heliodoros, in • love, adulterous
Found in books: Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 19; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 170
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48. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Adultery • adultery, return to husband • adultery/adulterium • rape,vs. adultery
Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 317; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 142, 171; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 230
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49. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • adultery
Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 77; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 440
| 107a אוכל לחמי הגדיל עלי עקב,אמר רב יהודה אמר רב לעולם אל יביא אדם עצמו לידי נסיון שהרי דוד מלך ישראל הביא עצמו לידי נסיון ונכשל אמר לפניו רבש"ע מפני מה אומרים אלהי אברהם אלהי יצחק ואלהי יעקב ואין אומרים אלהי דוד אמר אינהו מינסו לי ואת לא מינסית לי אמר לפניו רבש"ע בחנני ונסני שנאמר (תהלים כו, ב) בחנני ה\' ונסני וגו\',אמר מינסנא לך ועבידנא מילתא בהדך דלדידהו לא הודעתינהו ואילו אנא קא מודענא לך דמנסינא לך בדבר ערוה מיד (שמואל ב יא, ב) ויהי לעת הערב ויקם דוד מעל משכבו וגו\',אמר רב יהודה שהפך משכבו של לילה למשכבו של יום ונתעלמה ממנו הלכה אבר קטן יש באדם משביעו רעב ומרעיבו שבע,(שמואל ב יא, ב) ויתהלך על גג בית המלך וירא אשה רוחצת מעל הגג והאשה טובת מראה מאד בת שבע הוה קא חייפא רישא תותי חלתא אתא שטן אידמי ליה כציפרתא פתק ביה גירא פתקה לחלתא איגליה וחזייה,מיד (שמואל ב יא, ג) וישלח דוד וידרוש לאשה ויאמר הלא זאת בת שבע בת אליעם אשת אוריה החתי וישלח דוד מלאכים ויקחה ותבא אליו וישכב עמה והיא מתקדשת מטומאתה ותשב אל ביתה והיינו דכתיב (תהלים יז, ג) בחנת לבי פקדת לילה צרפתני בל תמצא זמותי בל יעבר פי אמר איכו זממא נפל בפומיה דמאן דסני לי ולא אמר כי הא מילתא,דרש רבא מאי דכתיב (תהלים יא, א) למנצח לדוד בה\' חסיתי איך תאמרו לנפשי נודי הרכם צפור אמר דוד לפני הקב"ה רבש"ע מחול לי על אותו עון שלא יאמרו הר שבכם צפור נדדתו,דרש רבא מאי דכתיב (תהלים נא, ו) לך לבדך חטאתי והרע בעיניך עשיתי למען תצדק בדברך תזכה בשפטך אמר דוד לפני הקב"ה גליא וידיעא קמך דאי בעיא למכפייה ליצרי הוה כייפינא אלא אמינא דלא לימרו עבדא זכי למריה,דרש רבא מאי דכתיב (תהלים לח, יח) כי אני לצלע נכון ומכאובי נגדי תמיד ראויה היתה בת שבע בת אליעם לדוד מששת ימי בראשית אלא שבאה אליו במכאוב וכן תנא דבי רבי ישמעאל ראויה היתה לדוד בת שבע בת אליעם אלא שאכלה פגה,דרש רבא מאי דכתיב (תהלים לה, טו) ובצלעי שמחו ונאספו נאספו עלי נכים ולא ידעתי קרעו ולא דמו אמר דוד לפני הקב"ה רבש"ע גלוי וידוע לפניך שאם היו קורעין בשרי לא היה דמי שותת,ולא עוד אלא בשעה שהם עוסקין בארבע מיתות ב"ד פוסקין ממשנתן ואומרים לי דוד הבא על אשת איש מיתתו במה אמרתי להם הבא על אשת איש מיתתו בחנק ויש לו חלק לעוה"ב אבל המלבין פני חבירו ברבים אין לו חלק לעולם הבא,אמר רב יהודה אמר רב אפילו בשעת חליו של דוד קיים שמנה עשרה עונות שנאמר (תהלים ו, ז) יגעתי באנחתי אשחה בכל לילה מטתי בדמעתי ערשי אמסה ואמר רב יהודה אמר רב בקש דוד לעבוד ע"ז שנאמר (שמואל ב טו, לב) ויהי דוד בא עד הראש אשר ישתחוה שם לאלהים ואין ראש אלא ע"ז שנאמר (דניאל ב, לב) והוא צלמא רישיה די דהב טב,(שמואל ב טו, לב) והנה לקראתו חושי הארכי קרוע כתנתו ואדמה על ראשו אמר לו לדוד יאמרו מלך שכמותך יעבוד ע"ז אמר לו מלך שכמותי יהרגנו בנו מוטב יעבוד ע"ז ואל יתחלל שם שמים בפרהסיא,אמר מאי טעמא קנסיבת יפת תואר א"ל יפת תואר רחמנא שרייה א"ל לא דרשת סמוכין דסמיך ליה (דברים כא, יח) כי יהיה לאיש בן סורר ומורה כל הנושא יפת תואר יש לו בן סורר ומורה,דרש ר\' דוסתאי דמן בירי למה דוד דומה לסוחר כותי אמר דוד לפני הקב"ה רבש"ע (תהלים יט, יג) שגיאות מי יבין א"ל שביקי לך ומנסתרות נקני שביקי לך גם מזדים חשוך עבדך שביקי לך אל ימשלו בי אז איתם דלא לישתעו בי רבנן שביקי לך,ונקיתי מפשע רב שלא יכתב סרחוני אמר לו א"א ומה יו"ד שנטלתי משרי עומד וצווח כמה שנים עד שבא יהושע והוספתי לו שנאמר (במדבר יג, טז) ויקרא משה להושע בן נון יהושע כל הפרשה כולה עאכ"ו,ונקיתי מפשע רב אמר לפניו רבש"ע מחול לי על אותו עון כולו אמר כבר עתיד שלמה בנך לומר בחכמתו (משלי ו, כז) היחתה איש אש בחיקו ובגדיו לא תשרפנה אם יהלך איש על הגחלים ורגליו לא תכוינה כן הבא על אשת רעהו לא ינקה כל הנוגע בה א"ל כל הכי נטרד ההוא גברא א"ל קבל עליך יסורין קבל עליו,אמר רב יהודה אמר רב ששה חדשים נצטרע דוד ונסתלקה הימנו שכינה ופירשו ממנו סנהדרין נצטרע דכתיב (תהלים נא, ט) תחטאני באזוב ואטהר תכבסני ומשלג אלבין נסתלקה הימנו שכינה דכתיב (תהלים נא, יד) השיבה לי ששון ישעך ורוח נדיבה תסמכני ופרשו ממנו סנהדרין דכתי\' (תהלים קיט, עט) ישובו לי יראיך וגו\' ששה חדשים מנלן דכתי\' (מלכים א ב, יא) והימים אשר מלך דוד על ישראל ארבעים שנה'' None | 107a who did eat of my bread, has lifted his heel against me” (Psalms 41:10). Bread is a metaphor for Torah knowledge.,§ Apropos Ahithophel, the Gemara relates the events that led to his death. Rav Yehuda says that Rav says: A person should never bring himself to undergo an ordeal, as David, king of Israel, brought himself to undergo an ordeal and failed. David said before God: Master of the Universe, for what reason does one say in prayer: God of Abraham, God of Isaac, and God of Jacob, and one does not say: God of David? God said to David: They have undergone ordeals before Me, and you have not undergone an ordeal before Me. David said before Him: Examine me and subject me to an ordeal, as it is stated: “Examine me, Lord, and subject me to an ordeal; try my kidneys and my heart” (Psalms 26:2).,God said to him: I will subject you to an ordeal, and I will perform a matter for you that I did not perform for the Patriarchs, as for them, I did not inform them of the nature of the ordeal, while I am informing you that I will subject you to an ordeal involving a matter of a married woman, with whom relations are forbidden. Immediately, it is written: “And it came to pass one evening that David rose from his bed” (II\xa0Samuel 11:2).,Rav Yehuda says: Once David heard the nature of his ordeal, he sought to prevent himself from experiencing lust. He transformed his nighttime bed into his daytime bed, i.e., he engaged in intercourse with his wives during the day, in an attempt to quell his lust. But a halakha, i.e., a Torah statement, escaped him: There is a small limb in man that he employs in sexual intercourse. If he starves the limb, and does not overindulge, it is satiated; but if he satiates the limb and overindulges in sexual intercourse, it is starving, and desires more. Therefore, his plan had the opposite effect.,The verse states: “And he walked upon the roof of the king’s house; from the roof he saw a woman bathing, and the woman was very fair to look upon” (II\xa0Samuel 11:2). Bathsheba was shampooing her head behind a beehive, which concealed her from sight. Satan came and appeared to David as a bird. David shot an arrow at the bird, the arrow severed the beehive, Bathsheba was exposed, and David saw her.,Immediately, it is written: “And David sent and inquired after the woman. And one said: Is not this Bathsheba, daughter of Eliam, the wife of Uriah the Hittite? And David sent messengers, and took her, and she came to him, and he lay with her, for she was purified from her impurity, and then she returned to her house” (II\xa0Samuel 11:3–4). And that is the meaning of that which is written: “You have proved my heart; You have visited me in the night: You have tried me, but You find nothing; let no presumptuous thought pass my lips” (Psalms 17:3). David said: Oh, that a muzzle would have fallen upon the mouth of the one who hates me, a euphemism for his own mouth, and I would not have said anything like that and I would have withstood the ordeal.,Rava taught: What is the meaning of that which is written: “To the leader, of David. In the Lord I put my trust; how can you say to my soul: Flee like a bird to your mountain” (Psalms 11:1)? David said before the Holy One, Blessed be He: Master of the Universe, pardon me for that sin with Bathsheba so that the wicked people will not say: The mountain that is among you, i.e., the luminary of the generation, David, was driven from the world due to a bird that led to his transgression.,Rava taught: What is the meaning of that which is written: “Against You, only You, have I sinned, and done what is evil in Your eyes; that You are justified when You speak, and right when You judge” (Psalms 51:6)? David said before the Holy One, Blessed be He: It is revealed and known before You that if I sought to suppress my evil inclination, I would have suppressed it; but I said: I will sin, so that they will not say a servant overcame his master and withstood the ordeal even though God said that he would not.,Rava taught: What is the meaning of that which is written: “For I am ready to stumble letzela and my pain is always before me” (Psalms 38:18)? Bathsheba, daughter of Eliam, was designated as fit for David from the six days of Creation. Rava interprets that the term letzela is referring to Eve, who was taken from the side tzela of Adam, the first man, and explains that she was destined for him, just as Eve was destined for Adam. But she came to him through pain. And likewise, the school of Rabbi Yishmael taught: Bathsheba, daughter of Eliam, was designated as fit for David, but he partook of her unripe, before the appointed time. David would have ultimately married her in a permitted manner after the death of Uriah.,Rava taught: What is the meaning of that which is written: “And when I limped they rejoiced and gathered, the wretched gather themselves together against me, and those whom I know not; they tore and did not cease dammu” (Psalms 35:15)? David said before the Holy One, Blessed be He: Master of the Universe. It is revealed and known before you that if my enemies were to tear my flesh, my blood dami would not flow to the ground, due to excessive fasting (see II\xa0Samuel 12:16–17).,David continued: Moreover, my enemies torment me to the extent that at the time when they are engaged in the public study of the halakhot of the four court-imposed death penalties they interrupt their study and say to me: David, concerning one who engages in intercourse with a married woman, his death is effected with what form of execution? And I said to them: Concerning one who engages in intercourse with a married woman before witnesses and with forewarning, his death is by strangulation, and he has a share in the World-to-Come. But one who humiliates another before the multitudes has no share in the World-to-Come. The transgression of those who humiliated David is clearly more severe than the transgression of David himself.,Rav Yehuda says that Rav says: Even during the time of his illness he fulfilled the mitzva of conjugal rights for eighteen wives, as it is stated: “I am weary with my groaning; every night I speak in my bed; I melt away my couch with tears” (Psalms 6:7). Even when he was weary and groaning he still spoke in his bed, a euphemism for sexual intercourse. And Rav Yehuda says that Rav says: David sought to engage in idol worship during Absalom’s coup, as it is stated: “And it came to pass when David was at the top rosh of the ascent, where he would bow to God” (II\xa0Samuel 15:32), and rosh means nothing other than idol worship, as it is stated: “As for that image, its head reishei was of fine gold” (Daniel 2:32).,It is written: “Behold Hushai the Archite came to meet him with his coat rent and earth upon his head” (II\xa0Samuel 15:32). Hushai said to David: Shall they say a king like you will engage in idol worship? David said to him: Is it preferable that they say with regard to a king like me, known to be righteous, that his son will kill him? David continued, referring to himself in third person: It is preferable that he shall engage in idol worship and the name of Heaven shall not be desecrated in public through the murder of a righteous king in this manner.,Hushai said to him: What is the reason that you married a beautiful woman, the mother of Absalom? David said to him: With regard to a beautiful woman, the Merciful One permitted marrying her. Hushai said to him: But you did not interpret the juxtaposed verses, as juxtaposed to the portion of the beautiful woman is the portion beginning: “If a man has a stubborn and rebellious son” (Deuteronomy 21:18). From that juxtaposition it is derived: Anyone who marries a beautiful woman has a stubborn and rebellious son. Therefore, even if Absalom kills you, there will be no desecration of God’s name, as the people will attribute his actions to his mother.,Rabbi Dostai from Biri taught: To what is David comparable? He is comparable to a Samaritan merchant, who incrementally lowers the price until the buyer agrees to purchase the merchandise. David said before the Holy One, Blessed be He: Master of the Universe: “Who can discern his errors” (Psalms 19:13), i.e., forgive me for the unwitting sins that I committed. God said to him: They are forgiven for you. David asked more: “Cleanse me from hidden faults” (Psalms 19:13), i.e., pardon me for transgressions that I committed in private, even if I performed them intentionally. God said to him: They are forgiven for you. David requested: “Keep back your servant also from intentional sins” (Psalms 19:14). God said to him: They are forgiven for you. David requested: “Let them not have dominion over me, then I shall be faultless” (Psalms 19:14), and I further request that the Sages will not speak of me and condemn me. God said to him: They are forgiven for you.,David requested: “And I shall be clear from great transgression” (Psalms 19:14), meaning that my transgression with Bathsheba and Uriah will not be written in the Bible. God said to him: That is impossible. And just as the letter yod that I removed from the name of Sarai, wife of Abraham, when I changed her name to Sarah, was standing and screaming several years over its omission from the Bible until Joshua came and I added the yod to his name, as it is stated: “And Moses called Hosea, son of Nun, Joshua Yehoshua” (Numbers 13:16); the entire portion of your transgression, which is fit to be included in the Bible, all the more so it cannot be omitted.,The verse states: “And I shall be clear from great transgression” (Psalms 19:14). David said before God: Master of the Universe, pardon me for that entire sin. God said to him: Your son Solomon is already destined to say with his wisdom: “Can a man take fire in his lap and his garments not be burned? Can one walk on hot coals and his feet not be scorched? So too one who lies with his neighbor’s wife; anyone who touches her shall not go unpunished” (Proverbs 6:27–29). David said to Him: Will that man, David, be expelled for that entire transgression, with no remedy? God said to David: Accept upon yourself afflictions, and that will atone for your sins. He accepted afflictions upon himself.,Rav Yehuda says that Rav says: For six months David was afflicted with leprosy and the Divine Presence abandoned him and the members of the Sanhedrin dissociated themselves from him. He was afflicted with leprosy, as it is stated: “Purge me with hyssop and I shall be clean; wash me, and I shall be whiter than snow” (Psalms 51:9), indicating that he required purification like a leper. The Divine Presence abandoned him, as it is stated: “Restore me to joy of Your salvation; and uphold me with a willing spirit” (Psalms 51:14). And the members of the Sanhedrin dissociated themselves from him, as it is stated: “Let those who fear You turn to me, and those who have known Your testimonies” (Psalms 119:79). From where do we derive that this lasted for six months? It is derived as it is written: “And the days that David reigned over Israel were forty years;'' None |
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50. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • adultery/adulterium • rape,vs. adultery
Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 317; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 142
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51. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • adultery • divorce, adultery
Found in books: Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 25; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 183
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52. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Adultery • adultery
Found in books: Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 23, 35; Wilson (2012), The Sentences of Sextus, 243
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53. None, None, nan (5th cent. CE - 6th cent. CE)
Tagged with subjects: • Augustan legislation, summary of adultery law provisions • Latin,adulterium • adultery • adultery, death penalty • adultery, in soldiers’ unions • adultery/adulterium • divorce, adultery
Found in books: Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 110; Katzoff (2019), On Jews in the Roman World: Collected Studies. 313; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 162, 183, 184; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 212
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54. None, None, nan (6th cent. CE - 8th cent. CE)
Tagged with subjects: • Adultery, in early sources • sexuality, adultery
Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 332; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 138
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55. Vergil, Aeneis, 9.427-9.429
Tagged with subjects: • adultery, Giton and • adultery, Roman • adultery, mime
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 252; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 227
sup>
9.427 Me me, adsum qui feci, in me convertite ferrum, 9.428 O Rutuli, mea fraus omnis; nihil iste nec ausus 9.429 nec potuit, caelum hoc et conscia sidera testor,'' None | sup>
9.427 young men and old, ran with them to the gates, 9.428 praying all gods to bless. Iulus then, 9.429 a fair youth, but of grave, heroic soul '' None |
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56. None, None, nan
Tagged with subjects: • Adultery • adultery, divorce
Found in books: Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 197; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 80
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57. None, None, nan
Tagged with subjects: • Eratosthenes, the adulterer • adultery, Greek • adultery, Heliodoros, in • adultery, Roman • adultery, Roman laws against • adultery, cf. moicheia, seduction • adultery, trial scenes and • law, on adultery • miasma, cf. pollution moicheia, moichos, cf. adultery, seduction • moral legislation against adultery, Augustan • seduction, cf. adultery, moicheia
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 71, 72, 89, 434, 435; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 166, 167, 169, 177, 179; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 22, 33, 36, 37, 53, 76
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