1. Hebrew Bible, Deuteronomy, 1.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Messianic Banquet • feast, days • feast, of Peter and Paul • feast, of the Ascension
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 459; Schiffman (1983), Testimony and the Penal Code, 208
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1.13 הָבוּ לָכֶם אֲנָשִׁים חֲכָמִים וּנְבֹנִים וִידֻעִים לְשִׁבְטֵיכֶם וַאֲשִׂימֵם בְּרָאשֵׁיכֶם׃'' None | sup>
1.13 Get you, from each one of your tribes, wise men, and understanding, and full of knowledge, and I will make them heads over you.’'' None |
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2. Hebrew Bible, Esther, 5.6, 7.2, 7.7-7.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • banquets • feasting
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 98; Gera (2014), Judith, 384
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5.6 וַיֹּאמֶר הַמֶּלֶךְ לְאֶסְתֵּר בְּמִשְׁתֵּה הַיַּיִן מַה־שְּׁאֵלָתֵךְ וְיִנָּתֵן לָךְ וּמַה־בַּקָּשָׁתֵךְ עַד־חֲצִי הַמַּלְכוּת וְתֵעָשׂ׃
7.2 וַיֹּאמֶר הַמֶּלֶךְ לְאֶסְתֵּר גַּם בַּיּוֹם הַשֵּׁנִי בְּמִשְׁתֵּה הַיַּיִן מַה־שְּׁאֵלָתֵךְ אֶסְתֵּר הַמַּלְכָּה וְתִנָּתֵן לָךְ וּמַה־בַּקָּשָׁתֵךְ עַד־חֲצִי הַמַּלְכוּת וְתֵעָשׂ׃
7.7 וְהַמֶּלֶךְ קָם בַּחֲמָתוֹ מִמִּשְׁתֵּה הַיַּיִן אֶל־גִּנַּת הַבִּיתָן וְהָמָן עָמַד לְבַקֵּשׁ עַל־נַפְשׁוֹ מֵאֶסְתֵּר הַמַּלְכָּה כִּי רָאָה כִּי־כָלְתָה אֵלָיו הָרָעָה מֵאֵת הַמֶּלֶךְ׃ 7.8 וְהַמֶּלֶךְ שָׁב מִגִּנַּת הַבִּיתָן אֶל־בֵּית מִשְׁתֵּה הַיַּיִן וְהָמָן נֹפֵל עַל־הַמִּטָּה אֲשֶׁר אֶסְתֵּר עָלֶיהָ וַיֹּאמֶר הַמֶּלֶךְ הֲגַם לִכְבּוֹשׁ אֶת־הַמַּלְכָּה עִמִּי בַּבָּיִת הַדָּבָר יָצָא מִפִּי הַמֶּלֶךְ וּפְנֵי הָמָן חָפוּ׃'' None | sup>
5.6 And the king said unto Esther at the banquet of wine: ‘Whatever thy petition, it shall be granted thee; and whatever thy request, even to the half of the kingdom, it shall be performed.’
7.2 And the king said again unto Esther on the second day at the banquet of wine: ‘Whatever thy petition, queen Esther, it shall be granted thee; and whatever thy request, even to the half of the kingdom, it shall be performed.’
7.7 And the king arose in his wrath from the banquet of wine and went into the palace garden; but Haman remained to make request for his life to Esther the queen; for he saw that there was evil determined against him by the king. 7.8 Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was fallen upon the couch whereon Esther was. Then said the king: ‘Will he even force the queen before me in the house?’ As the word went out of the king’s mouth, they covered Haman’s face.'' None |
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3. Hebrew Bible, Exodus, 3.5, 12.6-12.11, 15.6-15.8, 34.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Banquet • Festivals/Feasts • Leviathan, Feast of • banquet, Last Supper and • feast, days • messianic banquet
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 449, 458; Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 122; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 210; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 178; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 121; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 200
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3.5 וַיֹּאמֶר אַל־תִּקְרַב הֲלֹם שַׁל־נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת־קֹדֶשׁ הוּא׃
12.6 וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת־יִשְׂרָאֵל בֵּין הָעַרְבָּיִם׃ 12.7 וְלָקְחוּ מִן־הַדָּם וְנָתְנוּ עַל־שְׁתֵּי הַמְּזוּזֹת וְעַל־הַמַּשְׁקוֹף עַל הַבָּתִּים אֲשֶׁר־יֹאכְלוּ אֹתוֹ בָּהֶם׃ 12.8 וְאָכְלוּ אֶת־הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי־אֵשׁ וּמַצּוֹת עַל־מְרֹרִים יֹאכְלֻהוּ׃ 12.9 אַל־תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם־צְלִי־אֵשׁ רֹאשׁוֹ עַל־כְּרָעָיו וְעַל־קִרְבּוֹ׃' '12.11 וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃
15.6 יְמִינְךָ יְהוָה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְהוָה תִּרְעַץ אוֹיֵב׃ 15.7 וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ׃ 15.8 וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ־נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב־יָם׃
34.15 פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ וְזָנוּ אַחֲרֵי אֱלֹהֵיהֶם וְזָבְחוּ לֵאלֹהֵיהֶם וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחוֹ׃'' None | sup>
3.5 And He said: ‘Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’
12.6 and ye shall keep it unto the fourteenth day of the same month; and the whole assembly of the congregation of Israel shall kill it at dusk. 12.7 And they shall take of the blood, and put it on the two side-posts and on the lintel, upon the houses wherein they shall eat it. 12.8 And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it. 12.9 Eat not of it raw, nor sodden at all with water, but roast with fire; its head with its legs and with the inwards thereof. 12.10 And ye shall let nothing of it remain until the morning; but that which remaineth of it until the morning ye shall burn with fire. 12.11 And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover.
15.6 Thy right hand, O LORD, glorious in power, Thy right hand, O LORD, dasheth in pieces the enemy. 15.7 And in the greatness of Thine excellency Thou overthrowest them that rise up against Thee; Thou sendest forth Thy wrath, it consumeth them as stubble. 15.8 And with the blast of Thy nostrils the waters were piled up— The floods stood upright as a heap; The deeps were congealed in the heart of the sea.
34.15 lest thou make a covet with the inhabitants of the land, and they go astray after their gods, and do sacrifice unto their gods, and they call thee, and thou eat of their sacrifice;'' None |
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4. Hebrew Bible, Genesis, 1.6-1.7, 1.21, 14.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Leviathan, Feast of • Mareotic Feast of Fifty • Nativity, feast of the • banquets • feast of the righteous • feast, days • feast, of Peter and Paul • feast, of Saint Symeon the Stylite • feast, of the Ascension • feast, of the Holy Cross • feast, of the Theophany • feast, of the Transfiguration
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 457, 459, 460; Corley (2002), Ben Sira's Teaching on Friendship, 112, 166; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 317; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 83; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 171, 173
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1.6 וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃ 1.7 וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃
1.21 וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
14.18 וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃' ' None | sup>
1.6 And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’ 1.7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.
1.21 And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good.
14.18 And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High.' ' None |
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5. Hebrew Bible, Numbers, 19.14, 19.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Pentateuch, Pentecost, sacred banquet of • feasting
Found in books: Gera (2014), Judith, 469; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 72
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19.14 זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃
19.16 וְכֹל אֲשֶׁר־יִגַּע עַל־פְּנֵי הַשָּׂדֶה בַּחֲלַל־חֶרֶב אוֹ בְמֵת אוֹ־בְעֶצֶם אָדָם אוֹ בְקָבֶר יִטְמָא שִׁבְעַת יָמִים׃'' None | sup>
19.14 This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days.
19.16 And whosoever in the open field toucheth one that is slain with a sword, or one that dieth of himself, or a bone of a man, or a grave, shall be unclean seven days.'' None |
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6. Hebrew Bible, Proverbs, 3.12, 3.18, 8.22-8.23, 9.1-9.12, 9.17-9.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Feast of Taberoacles • banquet • banquet, • banquet, Last Supper and • banquets • feast of the righteous • feast, days • feast, of Saint Symeon the Stylite • feast, of the Holy Cross • feast, of the Theophany • feast, of the Transfiguration • feasting
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 458, 460; Corley (2002), Ben Sira's Teaching on Friendship, 97, 112; Gera (2014), Judith, 289; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 162, 164, 165, 177, 180, 200; Huttner (2013), Early Christianity in the Lycus Valley, 177; Levison (2009), Filled with the Spirit, 399; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
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3.12 כִּי אֶת אֲשֶׁר יֶאֱהַב יְהוָה יוֹכִיחַ וּכְאָב אֶת־בֵּן יִרְצֶה׃
3.18 עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃
8.22 יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23 מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃
9.1 חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃
9.1 תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃ 9.2 טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ׃ 9.3 שָׁלְחָה נַעֲרֹתֶיהָ תִקְרָא עַל־גַּפֵּי מְרֹמֵי קָרֶת׃ 9.4 מִי־פֶתִי יָסֻר הֵנָּה חֲסַר־לֵב אָמְרָה לּוֹ׃ 9.5 לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי׃ 9.6 עִזְבוּ פְתָאיִם וִחְיוּ וְאִשְׁרוּ בְּדֶרֶךְ בִּינָה׃ 9.7 יֹסֵר לֵץ לֹקֵחַ לוֹ קָלוֹן וּמוֹכִיחַ לְרָשָׁע מוּמוֹ׃ 9.8 אַל־תּוֹכַח לֵץ פֶּן־יִשְׂנָאֶךָּ הוֹכַח לְחָכָם וְיֶאֱהָבֶךָּ׃ 9.9 תֵּן לְחָכָם וְיֶחְכַּם־עוֹד הוֹדַע לְצַדִּיק וְיוֹסֶף לֶקַח׃' 9.11 כִּי־בִי יִרְבּוּ יָמֶיךָ וְיוֹסִיפוּ לְּךָ שְׁנוֹת חַיִּים׃
9.12 אִם־חָכַמְתָּ חָכַמְתָּ לָּךְ וְלַצְתָּ לְבַדְּךָ תִשָּׂא׃
9.17 מַיִם־גְּנוּבִים יִמְתָּקוּ וְלֶחֶם סְתָרִים יִנְעָם׃
9.18 וְלֹא־יָדַע כִּי־רְפָאִים שָׁם בְּעִמְקֵי שְׁאוֹל קְרֻאֶיהָ׃'' None | sup>
3.12 For whom the LORD loveth He correcteth, Even as a father the son in whom he delighteth.
3.18 She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast.
8.22 The LORD made me as the beginning of His way, The first of His works of old. 8.23 I was set up from everlasting, from the beginning, Or ever the earth was.
9.1 Wisdom hath builded her house, she hath hewn out her seven pillars; 9.2 She hath prepared her meat, she hath mingled her wine; she hath also furnished her table. 9.3 She hath sent forth her maidens, she calleth, upon the highest places of the city: 9.4 ’Whoso is thoughtless, let him turn in hither’; as for him that lacketh understanding, she saith to him:' "9.5 'Come, eat of my bread, and drink of the wine which I have mingled." '9.6 Forsake all thoughtlessness, and live; and walk in the way of understanding. 9.7 He that correcteth a scorner getteth to himself shame, and he that reproveth a wicked man, it becometh unto him a blot. 9.8 Reprove not a scorner, lest he hate thee; reprove a wise man, and he will love thee. 9.9 Give to a wise man, and he will be yet wiser; teach a righteous man, and he will increase in learning.
9.10 The fear of the LORD is the beginning of wisdom, and the knowledge of the All-holy is understanding.
9.11 For by me thy days shall be multiplied, and the years of thy life shall be increased.
9.12 If thou art wise, thou art wise for thyself; And if thou scornest, thou alone shalt bear it.’
9.17 ’Stolen waters are sweet, And bread eaten in secret is pleasant.’
9.18 But he knoweth not that the shades are there; that her guests are in the depths of the nether-world.' ' None |
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7. Hebrew Bible, Psalms, 41.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Baal, and his feast • Feast of Taberoacles • Tamid Psalms, and Feast of Tabernacles • banquets • feast, days • feast, of Pesach • feast, of Peter and Paul • feast, of the Ascension • feasting • superscriptions, Tabernacles, Feast of
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 453, 504; Corley (2002), Ben Sira's Teaching on Friendship, 74; Gera (2014), Judith, 368; Levison (2009), Filled with the Spirit, 375; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 51; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 249
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41.10 Yea, mine own familiar friend, in whom I trusted, who did eat of my bread, Hath lifted up his heel against me.' ' None |
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8. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Leviathan, Feast of • feast of the righteous
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 203, 210, 219; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 169, 171
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9. Hebrew Bible, 2 Samuel, 6.23, 7.9, 12.16-12.23 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Annunciation (feast) • feasting
Found in books: Gera (2014), Judith, 264, 368, 383; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 528
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6.23 וּלְמִיכַל בַּת־שָׁאוּל לֹא־הָיָה לָהּ יָלֶד עַד יוֹם מוֹתָהּ׃
7.9 וָאֶהְיֶה עִמְּךָ בְּכֹל אֲשֶׁר הָלַכְתָּ וָאַכְרִתָה אֶת־כָּל־אֹיְבֶיךָ מִפָּנֶיךָ וְעָשִׂתִי לְךָ שֵׁם גָּדוֹל כְּשֵׁם הַגְּדֹלִים אֲשֶׁר בָּאָרֶץ׃
12.16 וַיְבַקֵּשׁ דָּוִד אֶת־הָאֱלֹהִים בְּעַד הַנָּעַר וַיָּצָם דָּוִד צוֹם וּבָא וְלָן וְשָׁכַב אָרְצָה׃ 12.17 וַיָּקֻמוּ זִקְנֵי בֵיתוֹ עָלָיו לַהֲקִימוֹ מִן־הָאָרֶץ וְלֹא אָבָה וְלֹא־בָרָא אִתָּם לָחֶם׃ 12.18 וַיְהִי בַּיּוֹם הַשְּׁבִיעִי וַיָּמָת הַיָּלֶד וַיִּרְאוּ עַבְדֵי דָוִד לְהַגִּיד לוֹ כִּי־מֵת הַיֶּלֶד כִּי אָמְרוּ הִנֵּה בִהְיוֹת הַיֶּלֶד חַי דִּבַּרְנוּ אֵלָיו וְלֹא־שָׁמַע בְּקוֹלֵנוּ וְאֵיךְ נֹאמַר אֵלָיו מֵת הַיֶּלֶד וְעָשָׂה רָעָה׃ 12.19 וַיַּרְא דָּוִד כִּי עֲבָדָיו מִתְלַחֲשִׁים וַיָּבֶן דָּוִד כִּי מֵת הַיָּלֶד וַיֹּאמֶר דָּוִד אֶל־עֲבָדָיו הֲמֵת הַיֶּלֶד וַיֹּאמְרוּ מֵת׃' '12.21 וַיֹּאמְרוּ עֲבָדָיו אֵלָיו מָה־הַדָּבָר הַזֶּה אֲשֶׁר עָשִׂיתָה בַּעֲבוּר הַיֶּלֶד חַי צַמְתָּ וַתֵּבְךְּ וְכַאֲשֶׁר מֵת הַיֶּלֶד קַמְתָּ וַתֹּאכַל לָחֶם׃ 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>
6.23 And Mikhal the daughter of Sha᾽ul had no child to the day of her death.
7.9 and I was with thee wherever thou didst go, and have cut off all thy enemies out of thy sight, and have made thee a great name, like the name of the great men that are on the earth.
12.16 David therefore besought God for the child; and David fasted, and went in, and lay all night upon the ground. 12.17 And the elders of his house arose, and went to him, to raise him up from the ground: but he would not, neither did he eat bread with them. 12.18 And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spoke to him, and he would not hearken to our voice; how then shall we tell him that the child is dead, and he will do himself a mischief? 12.19 But when David saw that his servants whispered, David understood that the child was dead: therefore David said to his servants, Is the child dead? And they said, He is dead. 12.20 Then David arose from the ground, and washed, and anointed himself, and changed his apparel, and came into the house of the Lord, and bowed down: then he came to his own house, and asked them to set bread before him, and he did eat. 12.21 Then his servants said to him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread. 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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10. Hebrew Bible, Isaiah, 11.2, 12.3, 25.6, 50.7-50.9, 60.3, 61.1, 63.7-63.9 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Feast of Booths • Feast of Taberoacles • Feast of the Tabernacles • Leviathan, Feast of • Nativity, feast of the • banquet • feast, days • feast, of Saint Symeon the Stylite • feast, of the Holy Cross • feast, of the Theophany • feast, of the Transfiguration
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 457, 458, 460; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 317; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 165; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 156; Levison (2009), Filled with the Spirit, 372, 375; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 297
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11.2 וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃
12.3 וּשְׁאַבְתֶּם־מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה׃
25.6 וְעָשָׂה יְהוָה צְבָאוֹת לְכָל־הָעַמִּים בָּהָר הַזֶּה מִשְׁתֵּה שְׁמָנִים מִשְׁתֵּה שְׁמָרִים שְׁמָנִים מְמֻחָיִם שְׁמָרִים מְזֻקָּקִים׃
50.7 וַאדֹנָי יְהוִה יַעֲזָר־לִי עַל־כֵּן לֹא נִכְלָמְתִּי עַל־כֵּן שַׂמְתִּי פָנַי כַּחַלָּמִישׁ וָאֵדַע כִּי־לֹא אֵבוֹשׁ׃ 50.8 קָרוֹב מַצְדִּיקִי מִי־יָרִיב אִתִּי נַעַמְדָה יָּחַד מִי־בַעַל מִשְׁפָּטִי יִגַּשׁ אֵלָי׃ 50.9 הֵן אֲדֹנָי יְהוִה יַעֲזָר־לִי מִי־הוּא יַרְשִׁיעֵנִי הֵן כֻּלָּם כַּבֶּגֶד יִבְלוּ עָשׁ יֹאכְלֵם׃
60.3 וְהָלְכוּ גוֹיִם לְאוֹרֵךְ וּמְלָכִים לְנֹגַהּ זַרְחֵךְ׃
61.1 רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃
61.1 שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃
63.7 חַסְדֵי יְהוָה אַזְכִּיר תְּהִלֹּת יְהוָה כְּעַל כֹּל אֲשֶׁר־גְּמָלָנוּ יְהוָה וְרַב־טוּב לְבֵית יִשְׂרָאֵל אֲשֶׁר־גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו׃ 63.8 וַיֹּאמֶר אַךְ־עַמִּי הֵמָּה בָּנִים לֹא יְשַׁקֵּרוּ וַיְהִי לָהֶם לְמוֹשִׁיעַ׃ 63.9 בְּכָל־צָרָתָם לא לוֹ צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃'' None | sup>
11.2 And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD.
12.3 Therefore with joy shall ye draw water Out of the wells of salvation.
25.6 And in this mountain will the LORD of hosts make unto all peoples A feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined.
50.7 For the Lord GOD will help me; Therefore have I not been confounded; Therefore have I set my face like a flint, And I know that I shall not be ashamed. 50.8 He is near that justifieth me; Who will contend with me? let us stand up together; Who is mine adversary? let him come near to me. 50.9 Behold, the Lord GOD will help me; Who is he that shall condemn me? Behold, they all shall wax old as a garment, The moth shall eat them up.
60.3 And nations shall walk at thy light, And kings at the brightness of thy rising.
61.1 The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;
63.7 I will make mention of the mercies of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us; and the great goodness toward the house of Israel, which He hath bestowed on them according to His compassions, and according to the multitude of His mercies. 63.8 For He said: ‘Surely, they are My people, children that will not deal falsely’; so He was their Saviour. 63.9 In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. .'' None |
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11. Hebrew Bible, Judges, 14.19 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Feast of Taberoacles • feasting
Found in books: Gera (2014), Judith, 384; Levison (2009), Filled with the Spirit, 372
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14.19 וַתִּצְלַח עָלָיו רוּחַ יְהוָה וַיֵּרֶד אַשְׁקְלוֹן וַיַּךְ מֵהֶם שְׁלֹשִׁים אִישׁ וַיִּקַּח אֶת־חֲלִיצוֹתָם וַיִּתֵּן הַחֲלִיפוֹת לְמַגִּידֵי הַחִידָה וַיִּחַר אַפּוֹ וַיַּעַל בֵּית אָבִיהוּ׃'' None | sup>
14.19 And the spirit of the Lord came upon him, and he went down to Ashqelon, and slew thirty men of them, and took their clothing, and gave the changes of garments to them who had expounded the riddle. And his anger burned, and he went up to his father’s house.'' None |
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12. Hesiod, Works And Days, 113, 115-118, 582-596 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • banquet • banquet, and Alcaeus • feasts, postmortem • nan, and banquet
Found in books: Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 115; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 187, 188, 189, 190, 191, 192, 193; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 120, 133
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113 νόσφιν ἄτερ τε πόνων καὶ ὀιζύος· οὐδέ τι δειλὸν115 τέρποντʼ ἐν θαλίῃσι κακῶν ἔκτοσθεν ἁπάντων· 116 θνῇσκον δʼ ὥσθʼ ὕπνῳ δεδμημένοι· ἐσθλὰ δὲ πάντα 117 τοῖσιν ἔην· καρπὸν δʼ ἔφερε ζείδωρος ἄρουρα 118 αὐτομάτη πολλόν τε καὶ ἄφθονον· οἳ δʼ ἐθελημοὶ
582 ἦμος δὲ σκόλυμός τʼ ἀνθεῖ καὶ ἠχέτα τέττιξ 583 δενδρέῳ ἐφεζόμενος λιγυρὴν καταχεύετʼ ἀοιδὴν 584 πυκνὸν ὑπὸ πτερύγων, θέρεος καματώδεος ὥρῃ, 585 τῆμος πιόταταί τʼ αἶγες καὶ οἶνος ἄριστος, 586 μαχλόταται δὲ γυναῖκες, ἀφαυρότατοι δέ τοι ἄνδρες 587 εἰσίν, ἐπεὶ κεφαλὴν καὶ γούνατα Σείριος ἄζει, 588 αὐαλέος δέ τε χρὼς ὑπὸ καύματος· ἀλλὰ τότʼ ἤδη 589 εἴη πετραίη τε σκιὴ καὶ βίβλινος οἶνος, 590 μάζα τʼ ἀμολγαίη γάλα τʼ αἰγῶν σβεννυμενάων, 591 καὶ βοὸς ὑλοφάγοιο κρέας μή πω τετοκυίης 592 πρωτογόνων τʼ ἐρίφων· ἐπὶ δʼ αἴθοπα πινέμεν οἶνον, 593 ἐν σκιῇ ἑζόμενον, κεκορημένον ἦτορ ἐδωδῆς, 594 ἀντίον ἀκραέος Ζεφύρου τρέψαντα πρόσωπα, 595 κρήνης τʼ αἰενάου καὶ ἀπορρύτου, ἥτʼ ἀθόλωτος, 596 τρὶς ὕδατος προχέειν, τὸ δὲ τέτρατον ἱέμεν οἴνου. ' None | sup>
113 The will of Zeus. I’ll sketch now skilfully,115 Take it to heart. The selfsame ancestry 116 Embraced both men and gods, who, in their glory 117 High on Olympus first devised a race 118 of gold, existing under Cronus’ reign
582 Be stoutly shod with ox-hide boots which you 583 Must line with felt. In winter have a care 584 To sew two young kids’ hides to the sinew 585 of an ox to keep the downpour from your back, 586 A knit cap for your head to keep your ear 587 From getting wet. It’s freezing at the crack 588 of dawn, which from the starry sky appear 589 When Boreas drops down: then is there spread 590 A fruitful mist upon the land which fall 591 Upon the blessed fields and which is fed 592 By endless rivers, raised on high by squalls. 593 Sometimes it rains at evening, then again, 594 When the thickly-compressed clouds are animated 595 By Thracian Boreas, it blows hard. Then 596 It is the time, having anticipated ' None |
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13. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Homer, Alcinous’ banquet • banquet • banquet / symposion • banquet, as place for pleasure • banquets • cultic ritual practice, feasting • dais, see also banquets • feast with the gods • feasts • symposia/feasting • wedding feast
Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 7; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 348; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 265; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 171; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 30, 32; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 83; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 51; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 8; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 71
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14. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • nan, and banquet • symposia/feasting
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 31; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 14
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15. Xenophanes, Fragments, 1 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • art of the symposium and convivium • public feasts, and the laws of Charondas
Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 28; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 8
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1 Now is the floor clean, and the hands and cups of all; one sets twisted garlands on our heads, another hands us fragrant ointment on a salver. The mixing bowl stands ready, full of gladness, and there is more wine at hand that promises never to leave us in the lurch, soft and smelling of flowers in the jars. In the midst the frankincense sends up its holy scent, and there is cold water, sweet and clean. Brown loaves are set before us and a lordly table laden with cheese and rich honey. The altar in the midst is clustered round with flowers; song and revel fill the halls. But first it is meet that men should hymn the god with joy, with holy tales and pure words; then after libation and prayer made that we may have strength to do right—for that is in truth the first thing to do—no sin is it to drink as much as a man can take and get home without an attendant, so he be not stricken in years. And of all men is he to be praised who after drinking gives goodly proof of himself in the trial of skill, as memory and strength will serve him. Let him not sing of Titans and Giants—those fictions of the men of old—nor of turbulent civil broils in which is no good thing at all; but to give heedful reverence to the gods is ever good.'' None |
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16. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Polyclitus, on Alexander’s royal banquets, Polycrates of Samos, Ibycus on • feasting • feasting, and (exclusive) cult community • feasting, at Delphic Theoxenia • feasting, in xenia rituals
Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 118; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 23, 116, 120, 121; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 189
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17. Hebrew Bible, Zechariah, 12.10 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Feast of Taberoacles • Nativity, feast of the • feast, days • feast, of the Holy Cross • feast, of the Theophany
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 457; Levison (2009), Filled with the Spirit, 372
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12.10 And I will pour upon the house of David, And upon the inhabitants of Jerusalem, The spirit of grace and of supplication; And they shall look unto Me because athey have thrust him through; And they shall mourn for him, as one mourneth for his only son, And shall be in bitterness for him, as one that is in bitterness for his first-born.'' None |
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18. Herodotus, Histories, 1.188, 9.82 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Persian, banquet • symposia/feasting
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 133, 134, 156; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 132
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1.188 ὁ δὲ δὴ Κῦρος ἐπὶ ταύτης τῆς γυναικὸς τὸν παῖδα ἐστρατεύετο, ἔχοντά τε τοῦ πατρὸς τοῦ ἑωυτοῦ τοὔνομα Λαβυνήτου καὶ τὴν Ἀσσυρίων ἀρχήν. στρατεύεται δὲ δὴ βασιλεὺς ὁ μέγας καὶ σιτίοισι εὖ ἐσκευασμένος ἐξ οἴκου καὶ προβάτοῖσι, καὶ δὴ καὶ ὕδωρ ἀπὸ τοῦ Χοάσπεω ποταμοῦ ἅμα ἄγεται τοῦ παρὰ Σοῦσα ῥέοντος, τοῦ μούνου πίνει βασιλεὺς καὶ ἄλλου οὐδενὸς ποταμοῦ. τούτου δὲ τοῦ Χοάσπεω τοῦ ὕδατος ἀπεψημένου πολλαὶ κάρτα ἅμαξαι τετράκυκλοι ἡμιόνεαι κομίζουσαι ἐν ἀγγηίοισι ἀργυρέοισι ἕπονται, ὅκῃ ἂν ἐλαύνῃ ἑκάστοτε.
9.82 λέγεται δὲ καὶ τάδε γενέσθαι, ὡς Ξέρξης φεύγων ἐκ τῆς Ἑλλάδος Μαρδονίῳ τὴν κατασκευὴν καταλίποι τὴν ἑωυτοῦ· Παυσανίην ὦν ὁρῶντα τὴν Μαρδονίου κατασκευὴν χρυσῷ τε καὶ ἀργύρῳ καὶ παραπετάσμασι ποικίλοισι κατεσκευασμένην, κελεῦσαι τούς τε ἀρτοκόπους καὶ τοὺς ὀψοποιοὺς κατὰ ταὐτὰ καθὼς Μαρδονίῳ δεῖπνον παρασκευάζειν. ὡς δὲ κελευόμενοι οὗτοι ἐποίευν ταῦτα, ἐνθαῦτα τὸν Παυσανίην ἰδόντα κλίνας τε χρυσέας καὶ ἀργυρέας εὖ ἐστρωμένας καὶ τραπέζας τε χρυσέας καὶ ἀργυρέας καὶ παρασκευὴν μεγαλοπρεπέα τοῦ δείπνου, ἐκπλαγέντα τὰ προκείμενα ἀγαθὰ κελεῦσαι ἐπὶ γέλωτι τοὺς ἑωυτοῦ διηκόνους παρασκευάσαι Λακωνικὸν δεῖπνον. ὡς δὲ τῆς θοίνης ποιηθείσης ἦν πολλὸν τὸ μέσον, τὸν Παυσανίην γελάσαντα μεταπέμψασθαι τῶν Ἑλλήνων τοὺς στρατηγούς, συνελθόντων δὲ τούτων εἰπεῖν τὸν Παυσανίην, δεικνύντα ἐς ἑκατέρην τοῦ δείπνου παρασκευήν, “ἄνδρες Ἕλληνες, τῶνδε εἵνεκα ἐγὼ ὑμέας συνήγαγον, βουλόμενος ὑμῖν τοῦδε τοῦ Μήδων ἡγεμόνος τὴν ἀφροσύνην δέξαι, ὃς τοιήνδε δίαιταν ἔχων ἦλθε ἐς ἡμέας οὕτω ὀϊζυρὴν ἔχοντας ἀπαιρησόμενος.” ταῦτα μὲν Παυσανίην λέγεται εἰπεῖν πρὸς τοὺς στρατηγοὺς τῶν Ἑλλήνων.'' None | sup>
1.188 Cyrus, then, marched against Nitocris' son, who inherited the name of his father Labynetus and the sovereignty of Assyria. Now when the Great King campaigns, he marches well provided with food and flocks from home; and water from the Choaspes river that flows past Susa is carried with him, the only river from which the king will drink. ,This water of the Choaspes is boiled, and very many four-wheeled wagons drawn by mules carry it in silver vessels, following the king wherever he goes at any time. " "
9.82 This other story is also told. When Xerxes fled from Hellas, he left to Mardonius his own establishment. Pausanias, seeing Mardonius' establishment with its display of gold and silver and gaily colored tapestry, ordered the bakers and the cooks to prepare a dinner such as they were accustomed to do for Mardonius. ,They did his bidding, but Pausanias, when he saw golden and silver couches richly covered, and tables of gold and silver, and all the magnificent service of the banquet, was amazed at the splendor before him, and for a joke commanded his own servants to prepare a dinner in Laconian fashion. When that meal, so different from the other, was ready, Pausanias burst out laughing and sent for the generals of the Greeks. ,When these had assembled, Pausanias pointed to the manner in which each dinner was served and said: “Men of Hellas, I have brought you here because I desired to show you the foolishness of the leader of the Medes who, with such provisions for life as you see, came here to take away from us our possessions which are so pitiful.” In this way, it is said, Pausanias spoke to the generals of the Greeks. "" None |
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19. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • cultic ritual practice, feasting • feasts
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 16; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 60
| 955e ἂν χρῆσθαι βούληται, χρῆται, κατʼ ἐνιαυτὸν ἕκαστον βουλευομένων, ἐάντε τοῦ τιμήματος ὅλου μέρει ἐάντε τῆς γενομένης ἐπʼ ἐνιαυτὸν ἑκάστοτε προσόδου, χωρὶς τῶν εἰς τὰ συσσίτια τελουμένων. ΑΘ.'' None | 955e and may determine year by year whether it will require a proportion of the whole assessed value, or a proportion of the current yearly income, exclusive of the taxes paid for the common meals. Ath.'' None |
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20. Septuagint, 3 Maccabees, 6.3 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • feasting • hippodrome, and the feast for the Jews
Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 262, 289; Gera (2014), Judith, 231
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6.3 look upon the descendants of Abraham, O Father, upon the children of the sainted Jacob, a people of your consecrated portion who are perishing as foreigners in a foreign land.
6.3 Then the king, when he had returned to the city, summoned the official in charge of the revenues and ordered him to provide to the Jews both wines and everything else needed for a festival of seven days, deciding that they should celebrate their rescue with all joyfulness in that same place in which they had expected to meet their destruction.'' None |
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21. Septuagint, 2 Maccabees, 3.4 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Feast of Tabernacles (Sukkoth) • banquets
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 14; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 373
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3.4 But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;'"" None |
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22. Septuagint, Ecclesiasticus (Siracides), 4.8, 15.3, 24.8, 24.12-24.17, 24.19-24.21, 31.12, 31.15, 31.19, 31.23-31.31, 32.3-32.7, 39.1, 39.8 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Feast of Taberoacles • banquet • banquet, Last Supper and • banqueting • banquets • feast • feast of the righteous
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 17, 22, 74, 98, 112, 166, 179; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 162, 164, 177, 178; Levison (2009), Filled with the Spirit, 399; Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 124; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173; Wilson (2012), The Sentences of Sextus, 271
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4.8 Incline your ear to the poor,and answer him peaceably and gently.
15.3 She will feed him with the bread of understanding,and give him the water of wisdom to drink.
2
4.8 "Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance.
24.12 So I took root in an honored people,in the portion of the Lord, who is their inheritance. 24.13 "I grew tall like a cedar in Lebanon,and like a cypress on the heights of Hermon. 24.14 I grew tall like a palm tree in En-gedi,and like rose plants in Jericho;like a beautiful olive tree in the field,and like a plane tree I grew tall. 24.15 Like cassia and camels thorn I gave forth the aroma of spices,and like choice myrrh I spread a pleasant odor,like galbanum, onycha, and stacte,and like the fragrance of frankincense in the tabernacle. 24.16 Like a terebinth I spread out my branches,and my branches are glorious and graceful. 24.17 Like a vine I caused loveliness to bud,and my blossoms became glorious and abundant fruit.
24.19 "Come to me, you who desire me,and eat your fill of my produce. 24.21 Those who eat me will hunger for more,and those who drink me will thirst for more.
31.12 Are you seated at the table of a great man?Do not be greedy at it,and do not say, "There is certainly much upon it!"
31.15 Judge your neighbors feelings by your own,and in every matter be thoughtful.
31.19 How ample a little is for a well-disciplined man!He does not breathe heavily upon his bed.
31.23 Men will praise the one who is liberal with food,and their testimony to his excellence is trustworthy. 31.25 Do not aim to be valiant over wine,for wine has destroyed many. 31.26 Fire and water prove the temper of steel,so wine tests hearts in the strife of the proud. 31.27 Wine is like life to men,if you drink it in moderation. What is life to a man who is without wine?It has been created to make men glad. 31.28 Wine drunk in season and temperately is rejoicing of heart and gladness of soul. 31.29 Wine drunk to excess is bitterness of soul,with provocation and stumbling. 31.31 Do not reprove your neighbor at a banquet of wine,and do not despise him in his merrymaking;speak no word of reproach to him,and do not afflict him by making demands of him.
32.3 Speak, you who are older, for it is fitting that you should,but with accurate knowledge, and do not interrupt the music. 32.4 Where there is entertainment, do not pour out talk;do not display your cleverness out of season. 32.5 A ruby seal in a setting of gold is a concert of music at a banquet of wine. 32.6 A seal of emerald in a rich setting of gold is the melody of music with good wine.
39.1 Nations will declare his wisdom,and the congregation will proclaim his praise;
39.1 On the other hand he who devotes himself to the study of the law of the Most High will seek out the wisdom of all the ancients,and will be concerned with prophecies;
39.8 He will reveal instruction in his teaching,and will glory in the law of the Lords covet.' ' None |
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23. Septuagint, Wisdom of Solomon, 2.7, 3.1-3.6, 4.11-4.12, 6.22 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Feast of Taberoacles • banquet, Last Supper and • banquets • feast • feast, days • feast, of Peter and Paul • feast, of Saint Symeon the Stylite • feast, of the Ascension • feast, of the Holy Cross • feast, of the Theophany • feast, of the Transfiguration
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 459, 460; Corley (2002), Ben Sira's Teaching on Friendship, 98; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 176; Levison (2009), Filled with the Spirit, 399; 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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2.7 According to their sins hath He done unto them, For He hath left them in the hands of them that prevailed.
2.7 Let us take our fill of costly wine and perfumes,and let no flower of spring pass by us.
3.1 But the souls of the righteous are in the hand of God,and no torment will ever touch them.
3.1 Why sleepest thou, O my soul, And blessest not the Lord? 3.2 In the eyes of the foolish they seemed to have died,and their departure was thought to be an affliction, 3.2 Sing a new song, Unto God who is worthy to be praised. Sing and be wakeful against His awaking, For good is a psalm (sung) to God from a glad heart. 3.3 The righteous remember the Lord at all times, With thanksgiving and declaration of the righteousness of the Lord’s judgement 3.3 and their going from us to be their destruction;but they are at peace." 3.4 For though in the sight of men they were punished,their hope is full of immortality. 3.4 The righteous despiseth not the chastening of the Lord; His will is always before the Lord. 3.5 Having been disciplined a little, they will receive great good,because God tested them and found them worthy of himself; 3.5 The righteous stumbleth and holdeth the Lord righteous: He falleth and looketh out for what God will do to him; 3.6 He seeketh out whence his deliverance will come. 3.6 like gold in the furnace he tried them,and like a sacrificial burnt offering he accepted them.
4.11 And their eyes (are fixed) upon any man’s house that is (still) secure, That they may, like (the) Serpent, destroy the wisdom of… with words of transgressors,
4.11 He was caught up lest evil change his understanding or guile deceive his soul." 4.12 His words are deceitful that (he) may accomplish (his) wicked desire. 4.12 For the fascination of wickedness obscures what is good,and roving desire perverts the innocent mind.
6.22 I will tell you what wisdom is and how she came to be,and I will hide no secrets from you,but I will trace her course from the beginning of creation,and make knowledge of her clear,and I will not pass by the truth;'' None |
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24. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Banquets • banquet • banquet, Greek • banquet, Holofernes’ • symposia/feasting
Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 72; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 335; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 27, 28; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 155
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25. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Banquets • banquet
Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 14, 31, 32, 59, 187, 188; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 66, 69, 349, 350
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26. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • banquet • feast with the gods, Mithras groups
Found in books: Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 247; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 222
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27. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Banquets • symposia/feasting
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 347; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 10
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28. Horace, Sermones, 2.3.115-2.3.117 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Banquets • banquet, and Horace
Found in books: Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 90, 93; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 61
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2.3.115 for some of his writings contain much the same accusations which the others have laid against us, some things that he hath added are very frigid and contemptible, and for the greatest part of what he says, it is very scurrilous, and, to speak no more than the plain truth, it shows him to be a very unlearned person, and what he lays together looks like the work of a man of very bad morals, and of one no better in his whole life than a mountebank.
2.3.115 for you see how justly he calls those Egyptians whom he hates, and endeavors to reproach; for had he not deemed Egyptians to be a name of great reproach, he would not have avoided the name of an Egyptian himself; as we know that those who brag of their own countries, value themselves upon the denomination they acquire thereby, and reprove such as unjustly lay claim thereto. 2.3.117 for you see how justly he calls those Egyptians whom he hates, and endeavors to reproach; for had he not deemed Egyptians to be a name of great reproach, he would not have avoided the name of an Egyptian himself; as we know that those who brag of their own countries, value themselves upon the denomination they acquire thereby, and reprove such as unjustly lay claim thereto. '' None |
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29. Philo of Alexandria, On The Special Laws, 1.190-1.192 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Passover (pesah)̣, eating/feast of • banquets • feast • meat-eating / feast / meal, sacrifice and/as
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 178; Keener(2005), First-Second Corinthians, 57; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 121
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1.190 The sacrifices which are whole burnt offerings and are joint offerings on behalf of the nation or--to speak more accurately--on behalf of the entire race of humanity have been addressed to the best of my ability. However, a he-goat accompanies the whole burnt offerings on each day of the feast. He is called "concerning sins" and is sacrificed for the forgiveness of sins. His meat is Distributed{25}{although S. Daniel included a negative in her edition (PAPM 24 1.191 What is the reason for this? Is it because a feast is a time of good cheer, and undeceiving and true good cheer is good sense firmly established in the soul, and this unwavering good sense is impossible to receive without a cure from sins and cutting off of the passions? For it would be out of place if each of the animals of the whole burnt offerings is sacrificed only when it is found undamaged and unhurt, but the mind of the sacrificer has not been purified in every way and cleansed by making use of washings and lustrations which the right reason of nature pours into God-loving souls through healthy and uncorrupt ears. 1.192 In addition the following ought to be said. These festal and holiday rests have in the past often opened up countless avenues to sins. For unmixed beverage and luxurious diets with excessive drinking arouse the insatiable desires of the stomach and also kindle the desires of the parts beneath the stomach. As these desires both flow and stream out in every way, they produce a surge of unspeakable evils using the fearless stimulant of the feast as a refuge to avoid suffering anything. '' None |
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30. Philo of Alexandria, On The Contemplative Life, 48, 75 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Jewish feasting and feasting literature See under (see also under Christianity, early), responses to the Greco-Roman symposium • Mareotic Feast of Fifty • Therapeutae,festival of seven sevens (Feast of Fifty) • symposia/feasting
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 394; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 59; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 135, 136
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48 And perhaps some people may be inclined to approve of the arrangement of such entertainments which at present prevails everywhere, from an admiration of, and a desire of imitating, the luxury and extravagance of the Italians which both Greeks and barbarians emulate, making all their preparations with a view to show rather than to real enjoyment, 75 These, then, are the first circumstances of the feast; but after the guests have sat down to the table in the order which I have been describing, and when those who minister to them are all standing around in order, ready to wait upon them, and when there is nothing to drink, some one will say ... but even more so than before, so that no one ventures to mutter, or even to breathe at all hard, and then some one looks out some passage in the sacred scriptures, or explains some difficulty which is proposed by some one else, without any thoughts of display on his own part, for he is not aiming at reputation for cleverness and eloquence, but is only desirous to see some points more accurately, and is content when he has thus seen them himself not to bear ill will to others, who, even if they did not perceive the truth with equal acuteness, have at all events an equal desire of learning. ' None |
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31. Philo of Alexandria, On The Embassy To Gaius, 315 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Agrippa I (Jewish king), and banquet scene • Esther (Jewish Queen), and banquet scene • banquet hall (andron)
Found in books: Edwards (2023), In the Court of the Gentiles: Narrative, Exemplarity, and Scriptural Adaptation in the Court-Tales of Flavius Josephus, 154; Levine (2005), The Ancient Synagogue, The First Thousand Years, 115
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315 - CAIUS NORBANUS FLACCUS, PROCONSUL, TO THE GOVERNORS OF THE EPHESIANS, GREETING."\'Caesar has written word to me, that the Jews, wherever they are, are accustomed to assemble together, in compliance with a peculiar ancient custom of their nation, to contribute money which they send to Jerusalem; and he does not choose that they should have any hindrance offered to them, to prevent them from doing this; therefore I have written to you, that you may know that I command that they shall be allowed to do these things.\ ' None |
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32. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: • banquet • feast days
Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 126; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 75
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33. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Banquets • Domitian, banquet of • banquet, and Horace • banquet, and fable
Found in books: Putnam et al. (2023), The Poetic World of Statius' Silvae, 186; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 36, 135, 199, 200; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 86
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34. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Banquets • banquet, and Horace
Found in books: Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 106, 135; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 59
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35. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Banquets • Roman era, poets at banquets
Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 220; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 10, 56
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36. Anon., Didache, 9 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Christianity, early, feasting practices • Christianity, early, relationship between early Christian and Jewish feasting and feasting literature • banquets
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 51; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 123, 126
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9 Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory forever. And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory forever. Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Yours is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord; for concerning this also the Lord has said, Give not that which is holy to the dogs. Matthew 7:6 '' None |
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37. Lucan, Pharsalia, 10.110 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Banquets • banquet
Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 141; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 103
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10.110 With equal rights the kingdom and the bed. And loves the boy his sister, were he free; But his affections and his sword alike Pothinus orders. Nor wish I myself To wield my father's power; but this my prayer: Save from this foul disgrace our royal house, Bid that the king shall reign, and from the court Remove this hateful varlet, and his arms. How swells his bosom for that his the hand That shore Pompeius' head! And now he threats "" None |
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38. New Testament, 1 Corinthians, 10.16-10.20, 11.17-11.34 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Asia Minor, temple banquet areas • Christianity, early, feasting practices • Christianity, early, relationship between early Christian and Jewish feasting and feasting literature • association dining, relationship with early Christian feasting • banquet hall (andron) • banquet scene Mithraic • contradictions, Corpus Christi, feast of • feast • sacrifice and sacrificial feasting, Christian attitudes to sacrificial meat • voluntary associations, banquet practices
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 89; Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 22; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 222; Estes (2020), The Tree of Life, 325; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 123, 124, 127, 129; Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
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10.16 Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν; 10.17 ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα· 10.18 οὐχ οἱ ἐσθίοντες τὰς θυσίας κοινωνοὶ τοῦ θυσιαστηρίου εἰσίν; 10.19 τί οὖν φημί; ὅτι εἰδωλόθυτόν τί ἐστιν, ἢ ὅτι εἴδωλόν τί ἐστιν; 10.20 ἀλλʼ ὅτι ἃ θύουσιν τὰ ἔθνη,δαιμονίοις καὶ οὐ θεῷ θύουσιν,οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι.
11.17 Τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖσσον ἀλλὰ εἰς τὸ ἧσσον συνέρχεσθε. 11.18 πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω. 11.19 δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι· ἵνα καὶ οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. 11.20 Συνερχομένων οὖν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν κυριακὸν δεῖπνον φαγεῖν, 11.21 ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει. 11.22 μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ. 11.23 ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 11.24 Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25 Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.26 ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. 11.27 ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου. 11.28 δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω· 11.29 ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῷ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα. 11.30 διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί. 11.31 εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα· 11.32 κρινόμενοι δὲ ὑπὸ τοῦ κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. 11.33 ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε. 11.34 εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε. Τὰ δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι.'' None | sup>
10.16 Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist?" '10.17 Because we, who are many, are one bread, one body; forwe all partake of the one bread.' "10.18 Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar?" '10.19 What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything?' "10.20 But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons." "
11.17 But in giving you this command, I don't praise you, that youcome together not for the better but for the worse." '11.18 For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19 For there also mustbe factions among you, that those who are approved may be revealedamong you.' "11.20 When therefore you assemble yourselves together, itis not possible to eat the Lord's supper." '11.21 For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken.' "11.22 What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you." '11.23 For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24 When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 11.25 In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me."' "11.26 For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes." "11.27 Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord." '11.28 But let a man examine himself, and so let him eat of thebread, and drink of the cup.' "11.29 For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body." '11.30 For this cause many among you are weakand sickly, and not a few sleep.' "11.31 For if we discerned ourselves,we wouldn't be judged." '11.32 But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 11.33 Therefore, my brothers, when you come together to eat, wait one foranother. 11.34 But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come.'" None |
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39. New Testament, Acts, 2.22-2.40, 4.25-4.26, 7.56 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Feast of, Stephen, Feast of, Stephen, celebrated on 26 December • Feast of, Stephen, celebrated on 26/27 December • Feast of, Stephen, celebrated on 27-29 December • Feast, of James and John • Feast, of James and John, feast celebrated on 29 December • feast, of the Ascension
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 116, 117, 123; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 67, 68, 117, 118, 125
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2.22 Ἄνδρες Ἰσραηλεῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε, 2.23 τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε, 2.24 ὃν ὁ θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπʼ αὐτοῦ· 2.25 Δαυεὶδ γὰρ λέγει εἰς αὐτόν 2.26 2.27 2.29 Ἄνδρες ἀδελφοί, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαυείδ, ὅτι καὶ ἐτελεύτησεν καὶ ἐτάφη καὶ τὸ μνῆμα αὐτοῦ ἔστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης· 2.30 προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεὸςἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ, 2.31 προιδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ χριστοῦ ὅτι οὔτε ἐνκατελείφθη εἰς ᾄδην οὔτε ἡ σὰρξ αὐτοῦεἶδεν διαφθοράν. 2.32 τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμὲν μάρτυρες. 2.33 τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο ὃ ὑμεῖς καὶ βλέπετε καὶ ἀκούετε. 2.34 οὐ γὰρ Δαυεὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός 2.36 ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε. 2.37 Ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν, εἶπάν τε πρὸς τὸν Πέτρον καὶ τοὺς λοιποὺς ἀποστόλους Τί ποιήσωμεν, 2.38 ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος· 2.39 ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν καὶ πᾶσι τοῖς εἰς μακρὰν ὅσους ἂν προσκαλέσηται Κύριος ὁ θεὸς ἡμῶν. 2.40 ἑτέροις τε λόγοις πλείοσιν διεμαρτύρατο, καὶ παρεκάλει αὐτοὺς λέγων Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης.
4.25 τὰ ἐν αὐτοῖς, ὁ τοῦ πατρὸς ἡμῶν διὰ πνεύματος ἁγίου στόματος Δαυεὶδ παιδός σου εἰπών
7.56 καὶ εἶπεν Ἰδοὺ θεωρῶ τοὺς οὐρανοὺς διηνοιγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ.'' None | sup>
2.22 "You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know, 2.23 him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24 whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. ' "2.25 For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. " '2.26 Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27 Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. ' "2.28 You made known to me the ways of life. You will make me full of gladness with your presence.' " '2.29 "Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30 Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne, 2.31 he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32 This Jesus God raised up, whereof we all are witnesses. 2.33 Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34 For David didn\'t ascend into the heavens, but he says himself, \'The Lord said to my Lord, "Sit by my right hand, 2.35 Until I make your enemies the footstool of your feet."\ '2.36 "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." 2.37 Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do?" 2.38 Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39 For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself." 2.40 With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation!"' "
4.25 who by the mouth of your servant, David, said, 'Why do the nations rage, And the peoples plot a vain thing? " "4.26 The kings of the earth take a stand, And the rulers take council together, Against the Lord, and against his Christ.' " 7.56 and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!"'' None |
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40. New Testament, Apocalypse, 3.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • banquet, • banquet, Holofernes’
Found in books: Huttner (2013), Early Christianity in the Lycus Valley, 177, 178; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 153
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3.20 Ἰδοὺ ἕστηκα ἐπὶ τὴν θύραν καὶ κρούω· ἐάν τις ἀκούσῃ τῆς φωνῆς μου καὶ ἀνοίξῃ τὴν θύραν, εἰσελεύσομαι πρὸς αὐτὸν καὶ δειπνήσω μετʼ αὐτοῦ καὶ αὐτὸς μετʼ ἐμοῦ.'' None | sup>
3.20 Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me.'' None |
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41. New Testament, Galatians, 2.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christianity, early, feasting practices • Christianity, early, relationship between early Christian and Jewish feasting and feasting literature • association dining, relationship with early Christian feasting • meat-eating / feast / meal, sacrifice and/as
Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 129; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 238
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2.14 ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν;'' None | sup>
2.14 But when I sawthat they didn\'t walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? '' None |
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42. New Testament, Romans, 3.1-3.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Tabernacle, feast of • banquets
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 258; Keener(2005), First-Second Corinthians, 57
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3.1 Τί οὖν τὸ περισσὸν τοῦ Ἰουδαίου, ἢ τίς ἡ ὠφελία τῆς περιτομῆς; 3.2 πολὺ κατὰ πάντα τρόπον. πρῶτον μὲν γὰρ ὅτι ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ. 3.3 τί γάρ; εἰ ἠπίστησάν τινες, μὴ ἡ ἀπιστία αὐτῶν τὴν πίστιν τοῦ θεοῦ καταργήσει; 3.4 μὴ γένοιτο· γινέσθω δὲ ὁ θεὸς ἀληθής,πᾶς δὲ ἄνθρωπος ψεύστης,καθάπερ γέγραπται 3.5 εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν; μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν; κατὰ ἄνθρωπον λέγω. 3.6 μὴ γένοιτο· ἐπεὶ πῶς κρινεῖ ὁ θεὸς τὸν κόσμον; 3.7 εἰ δὲ ἡ ἀλήθεια τοῦ θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι, 3.8 καὶ μὴ καθὼς βλασφημούμεθα καὶ καθώς φασίν τινες ἡμᾶς λέγειν ὅτι Ποιήσωμεν τὰ κακὰ ἵνα ἔλθῃ τὰ ἀγαθά; ὧν τὸ κρίμα ἔνδικόν ἐστιν. 3.9 Τί οὖν; προεχόμεθα; οὐ πάντως, προῃτιασάμεθα γὰρ Ἰουδαίους τε καὶ Ἕλληνας πάντας ὑφʼ ἁμαρτίαν εἶναι,'' None | sup>
3.1 Then what advantage does the Jew have? Or what is the profit of circumcision? 3.2 Much in every way! Because first of all, they were entrusted with the oracles of God. 3.3 For what if some were without faith? Will their lack of faith nullify the faithfulness of God? 3.4 May it never be! Yes, let God be found true, but every man a liar. As it is written, "That you might be justified in your words, And might prevail when you come into judgment." 3.5 But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do. 3.6 May it never be! For then how will God judge the world? 3.7 For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner? 3.8 Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned. 3.9 What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. '' None |
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43. New Testament, John, 1.1, 1.14, 3.19, 4.5, 4.11-4.15, 4.20, 4.23-4.24, 10.22-10.42, 13.1-13.2, 13.18, 13.23, 15.13-15.15, 21.15-21.22, 21.25 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christianity, early, feasting practices • Christianity, early, relationship between early Christian and Jewish feasting and feasting literature • Dedication (feast of) • Feast days, Peter and Paul (29 June) • Feast of Taberoacles • Feast of, Stephen, celebrated on 26/27 December • Feast of, Stephen, celebrated on 27-29 December • Feast, of James and John • Feast, of James and John, feast celebrated on 29 December • Feast, of Peter and Paul • Feast, of Peter and Paul, celebrated on 28 December • banquet • banquet, Last Supper and • banquets • feast,
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 74; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 279, 283, 288; Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 37; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 89, 160, 176, 177, 178, 361; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 126; Levison (2009), Filled with the Spirit, 372, 374, 379, 399; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 56; Robbins et al. (2017), The Art of Visual Exegesis, 113, 122, 144, 148, 149, 153, 155, 157, 158, 167
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1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος.
1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔
3.19 αὕτη δέ ἐστιν ἡ κρίσις ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς, ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα.
4.5 ἔρχεται οὖν εἰς πόλιν τῆς Σαμαρίας λεγομένην Συχὰρ πλησίον τοῦ χωρίου ὃ ἔδωκεν Ἰακὼβ τῷ Ἰωσὴφ τῷ υἱῷ αὐτοῦ·
4.11 λέγει αὐτῷ Κύριε, οὔτε ἄντλημα ἔχεις καὶ τὸ φρέαρ ἐστὶν βαθύ· πόθεν οὖν ἔχεις τὸ ὕδωρ τὸ ζῶν; 4.12 μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰακώβ, ὃς ἔδωκεν ἡμῖν τὸ φρέαρ καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ; 4.13 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν· 4.14 ὃς δʼ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. 4.15 λέγει πρὸς αὐτὸν ἡ γυνή Κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ μηδὲ διέρχωμαι ἐνθάδε ἀντλεῖν.
4.20 οἱ πατέρες ἡμῶν ἐν τῷ ὄρει τούτῳ προσεκύνησαν· καὶ ὑμεῖς λέγετε ὅτι ἐν Ἰεροσολύμοις ἐστὶν ὁ τόπος ὅπου προσκυνεῖν δεῖ.
4.23 ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ, καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν· 4.24 πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.
10.22 Ἐγένετο τότε τὰ ἐνκαίνια ἐν τοῖς Ἰεροσολύμοις· χειμὼν ἦν, 10.23 καὶ περιεπάτει ὁ Ἰησοῦς ἐν τῷ ἱερῷ ἐν τῇ στοᾷ τοῦ Σολομῶνος. 10.24 ἐκύκλωσαν οὖν αὐτὸν οἱ Ἰουδαῖοι καὶ ἔλεγον αὐτῷ Ἕως πότε τὴν ψυχὴν ἡμῶν αἴρεις; εἰ σὺ εἶ ὁ χριστός, εἰπὸν ἡμῖν παρρησίᾳ. 10.25 ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς Εἶπον ὑμῖν καὶ οὐ πιστεύετε· τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ πατρός μου ταῦτα μαρτυρεῖ περὶ ἐμοῦ· 10.26 ἀλλὰ ὑμεῖς οὐ πιστεύετε, ὅτι οὐκ ἐστὲ ἐκ τῶν προβάτων τῶν ἐμῶν. 10.27 τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ἀκούουσιν, κἀγὼ γινώσκω αὐτά, καὶ ἀκολουθοῦσίν μοι, 10.28 κἀγὼ δίδωμι αὐτοῖς ζωὴν αἰώνιον, καὶ οὐ μὴ ἀπόλωνται εἰς τὸν αἰῶνα, καὶ οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός μου. 10.29 ὁ πατήρ μου ὃ δέδωκέν μοι πάντων μεῖζόν ἐστιν, καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ πατρός. 10.30 ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν. 10.31 Ἐβάστασαν πάλιν λίθους οἱ Ἰουδαῖοι ἵνα λιθάσωσιν αὐτόν. 10.32 ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς Πολλὰ ἔργα ἔδειξα ὑμῖν καλὰ ἐκ τοῦ πατρός· διὰ ποῖον αὐτῶν ἔργον ἐμὲ λιθάζετε; 10.33 ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι Περὶ καλοῦ ἔργου οὐ λιθάζομέν σε ἀλλὰ περὶ βλασφημίας, καὶ ὅτι σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν θεόν. 10.34 ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς Οὐκ ἔστιν γεγραμμένον ἐν τῷ νόμῳ ὑμῶν ὅτι Ἐγὼ εἶπα Θεοί ἐστε; 10.35 εἰ ἐκείνους εἶπεν θεοὺς πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο, καὶ οὐ δύναται λυθῆναι ἡ γραφή, 10.36 ὃν ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον ὑμεῖς λέγετε ὅτι Βλασφημεῖς, ὅτι εἶπον Υἱὸς τοῦ θεοῦ εἰμί; 10.37 εἰ οὐ ποιῶ τὰ ἔργα τοῦ πατρός μου, μὴ πιστεύετέ μοι· 10.38 εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε τοῖς ἔργοις πιστεύετε, ἵνα γνῶτε καὶ γινώσκητε ὅτι ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί. 10.39 Ἐζήτουν οὖν αὐτὸν πάλιν πιάσαι· καὶ ἐξῆλθεν ἐκ τῆς χειρὸς αὐτῶν. 10.40 Καὶ ἀπῆλθεν πάλιν πέραν τοῦ Ἰορδάνου εἰς τὸν τόπον ὅπου ἦν Ἰωάνης τὸ πρῶτον βαπτίζων, καὶ ἔμενεν ἐκεῖ. 10.41 καὶ πολλοὶ ἦλθον πρὸς αὐτὸν καὶ ἔλεγον ὅτι Ἰωάνης μὲν σημεῖον ἐποίησεν οὐδέν, πάντα δὲ ὅσα εἶπεν Ἰωάνης περὶ τούτου ἀληθῆ ἦν. 10.42 καὶ πολλοὶ ἐπίστευσαν εἰς αὐτὸν ἐκεῖ.
13.1 ΠΡΟ ΔΕ ΤΗΣ ΕΟΡΤΗΣ τοῦ πάσχα εἰδὼς ὁ Ἰησοῦς ὅτι ἦλθεν αὐτοῦ ἡ ὥρα ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν πατέρα ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ εἰς τέλος ἠγάπησεν αὐτούς. 13.2 Καὶ δείπνου γινομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ἵνα παραδοῖ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτης,
13.18 οὐ περὶ πάντων ὑμῶν λέγω· ἐγὼ οἶδα τίνας ἐξελεξάμην· ἀλλʼ ἵνα ἡ γραφὴ πληρωθῇ Ὁ τρώγων μου τὸν ἄρτον ἐπῆρεν ἐπʼ ἐμὲ τὴν πτέρναν αὐτοῦ.
13.23 ἦν ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, ὃν ἠγάπα ὁ Ἰησοῦς·
15.13 μείζονα ταύτης ἀγάπην οὐδεὶς ἔχει, ἵνα τις τὴν ψυχὴν αὐτοῦ θῇ ὑπὲρ τῶν φίλων αὐτοῦ. 15.14 ὑμεῖς φίλοι μού ἐστε ἐὰν ποιῆτε ὃ ἐγὼ ἐντέλλομαι ὑμῖν. 15.15 οὐκέτι λέγω ὑμᾶς δούλους, ὅτι ὁ δοῦλος οὐκ οἶδεν τί ποιεῖ αὐτοῦ ὁ κύριος· ὑμᾶς δὲ εἴρηκα φίλους, ὅτι πάντα ἃ ἤκουσα παρὰ τοῦ πατρός μου ἐγνώρισα ὑμῖν. 2
1.15 Ὅτε οὖν ἠρίστησαν λέγει τῷ Σίμωνι Πέτρῳ ὁ Ἰησοῦς Σίμων Ἰωάνου, ἀγαπᾷς με πλέον τούτων; λέγει αὐτῷ Ναί, κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ Βόσκε τὰ ἀρνία μου. 2
1.16 λέγει αὐτῷ πάλιν δεύτερον Σίμων Ἰωάνου, ἀγαπᾷς με; λέγει αὐτῷ Ναί, κύριε, σὺ οἶδας ὅτι φιλῶ σε. λέγει αὐτῷ Ποίμαινε τὰ προβάτιά μου. 2
1.17 λέγει αὐτῷ τὸ τρίτον Σίμων Ἰωάνου, φιλεῖς με; ἐλυπήθη ὁ Πέτρος ὅτι εἶπεν αὐτῷ τὸ τρίτον Φιλεῖς με; καὶ εἶπεν αὐτῷ Κύριε, πάντα σὺ οἶδας, σὺ γινώσκεις ὅτι φιλῶ σε. λέγει αὐτῷ Ἰησοῦς Βόσκε τὰ προβάτιά μου. 2
1.18 ἀμὴν ἀμὴν λέγω σοι, ὅτε ἦς νεώτερος, ἐζώννυες σεαυτὸν καὶ περιεπάτεις ὅπου ἤθελες· ὅταν δὲ γηράσῃς, ἐκτενεῖς τὰς χεῖράς σου, καὶ ἄλλος ζώσει σε καὶ οἴσει ὅπου οὐ θέλεις. 2
1.19 τοῦτο δὲ εἶπεν σημαίνων ποίῳ θανάτῳ δοξάσει τὸν θεόν. καὶ τοῦτο εἰπὼν λέγει αὐτῷ Ἀκολούθει μοι. 21.20 Ἐπιστραφεὶς ὁ Πέτρος βλέπει τὸν μαθητὴν ὃν ἠγάπα ὁ Ἰησοῦς ἀκολουθοῦντα, ὃς καὶ ἀνέπεσεν ἐν τῷ δείπνῳ ἐπὶ τὸ στῆθος αὐτοῦ καὶ εἶπεν Κύριε, τίς ἐστιν ὁ παραδιδούς σε; 21.21 τοῦτον οὖν ἰδὼν ὁ Πέτρος λέγει τῷ Ἰησοῦ Κύριε, οὗτος δὲ τί; 21.22 λέγει αὐτῷ ὁ Ἰησοῦς Ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ; σύ μοι ἀκολούθει.
21.25 Ἔστιν δὲ καὶ ἄλλα πολλὰ ἃ ἐποίησεν ὁ Ἰησοῦς, ἅτινα ἐὰν γράφηται καθʼ ἕν, οὐδʼ αὐτὸν οἶμαι τὸν κόσμον χωρήσειν τὰ γραφόμενα βιβλία.' ' None | sup>
1.1 In the beginning was the Word, and the Word was with God, and the Word was God.
1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
3.19 This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil.
4.5 So he came to a city of Samaria, called Sychar, near the parcel of ground that Jacob gave to his son, Joseph.
4.11 The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? 4.12 Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle?" 4.13 Jesus answered her, "Everyone who drinks of this water will thirst again, 4.14 but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life." 4.15 The woman said to him, "Sir, give me this water, so that I don\'t get thirsty, neither come all the way here to draw."
4.20 Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship."
4.23 But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24 God is spirit, and those who worship him must worship in spirit and truth."
10.22 It was the Feast of the Dedication at Jerusalem. ' "10.23 It was winter, and Jesus was walking in the temple, in Solomon's porch. " '10.24 The Jews therefore came around him and said to him, "How long will you hold us in suspense? If you are the Christ, tell us plainly." 10.25 Jesus answered them, "I told you, and you don\'t believe. The works that I do in my Father\'s name, these testify about me. ' "10.26 But you don't believe, because you are not of my sheep, as I told you. " '10.27 My sheep hear my voice, and I know them, and they follow me. 10.28 I give eternal life to them. They will never perish, and no one will snatch them out of my hand. ' "10.29 My Father, who has given them to me, is greater than all. No one is able to snatch them out of my Father's hand. " '10.30 I and the Father are one." 10.31 Therefore Jews took up stones again to stone him. 10.32 Jesus answered them, "I have shown you many good works from my Father. For which of those works do you stone me?" 10.33 The Jews answered him, "We don\'t stone you for a good work, but for blasphemy: because you, being a man, make yourself God." 10.34 Jesus answered them, "Isn\'t it written in your law, \'I said, you are gods?\ "10.35 If he called them gods, to whom the word of God came (and the Scripture can't be broken), " "10.36 Do you say of him whom the Father sanctified and sent into the world, 'You blaspheme,' because I said, 'I am the Son of God?' " "10.37 If I don't do the works of my Father, don't believe me. " '10.38 But if I do them, though you don\'t believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father." 10.39 They sought again to seize him, and he went out of their hand. 10.40 He went away again beyond the Jordan into the place where John was baptizing at first, and there he stayed. 10.41 Many came to him. They said, "John indeed did no sign, but everything that John said about this man is true." 10.42 Many believed in him there.
13.1 Now before the feast of the Passover, Jesus knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end. ' "13.2 After supper, the devil having already put into the heart of Judas Iscariot, Simon's son, to betray him, " "
13.18 I don't speak concerning all of you. I know whom I have chosen. But that the Scripture may be fulfilled, 'He who eats bread with me has lifted up his heel against me.' " "
13.23 One of his disciples, whom Jesus loved, was at the table, leaning against Jesus' breast. " 15.13 Greater love has no one than this, that someone lay down his life for his friends. 15.14 You are my friends, if you do whatever I command you. ' "15.15 No longer do I call you servants, for the servant doesn't know what his lord does. But I have called you friends, for everything that I heard from my Father, I have made known to you. " '2
1.15 So when they had eaten their breakfast, Jesus said to Simon Peter, "Simon, son of Jonah, do you love me more than these?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Feed my lambs." 2
1.16 He said to him again a second time, "Simon, son of Jonah, do you love me?"He said to him, "Yes, Lord; you know that I have affection for you."He said to him, "Tend my sheep." 2
1.17 He said to him the third time, "Simon, son of Jonah, do you have affection for me?"Peter was grieved because he asked him the third time, "Do you have affection for me?" He said to him, "Lord, you know everything. You know that I have affection for you."Jesus said to him, "Feed my sheep. 2
1.18 Most assuredly I tell you, when you were young, you dressed yourself, and walked where you wanted to. But when you are old, you will stretch out your hands, and another will dress you, and carry you where you don\'t want to go." 2
1.19 Now he said this, signifying by what kind of death he would glorify God. When he had said this, he said to him, "Follow me." 21.20 Then Peter, turning around, saw a disciple following. This was the disciple whom Jesus sincerely loved, the one who had also leaned on Jesus\' breast at the supper and asked, "Lord, who is going to betray You?" 21.21 Peter seeing him, said to Jesus, "Lord, what about this man?" 21.22 Jesus said to him, "If I desire that he stay until I come, what is that to you? You follow me."' "
21.25 There are also many other things which Jesus did, which if they would all be written, I suppose that even the world itself wouldn't have room for the books that would be written. " ' None |
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44. New Testament, Luke, 4.24-4.29, 7.33-7.34, 22.17-22.20, 22.31-22.32 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christianity, early, feasting practices • Feast days, Peter and Paul (29 June) • banquet • banquet scene Mithraic • banquet, Last Supper and • contradictions, Corpus Christi, feast of • feast, of the Ascension • sacrifice and sacrificial feasting, imagery of sacrifice
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 22; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 123; Dijkstra (2020), The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman, 279; Estes (2020), The Tree of Life, 325; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 176, 177, 180, 200; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 123, 295
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4.24 εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 4.25 ἐπʼ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλείου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, 4.26 καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλείας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν. 4.27 καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. 4.28 καὶ ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ ἀκούοντες ταῦτα, 4.29 καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφʼ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν, ὥστε κατακρημνίσαι αὐτόν·
7.33 ἐλήλυθεν γὰρ Ἰωάνης ὁ βαπτιστὴς μὴ ἔσθων ἄρτον μήτε πίνων οἶνον, καὶ λέγετε Δαιμόνιον ἔχει· 7.34 ἐλήλυθεν ὁ υἱὸς τοῦ ἀνθρώπου ἔσθων καὶ πίνων, καὶ λέγετε Ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, φίλος τελωνῶν καὶ ἁμαρτωλῶν.
22.17 καὶ δεξάμενος ποτήριον εὐχαριστήσας εἶπεν Λάβετε τοῦτο καὶ διαμερίσατε εἰς ἑαυτούς· 22.18 λέγω γὰρ ὑμῖν, οὐ μὴ πίω ἀπὸ τοῦ νῦν ἀπὸ τοῦ γενήματος τῆς ἀμπέλου ἕως οὗ ἡ βασιλεία τοῦ θεοῦ ἔλθῃ. 22.19 καὶ λαβὼν ἄρτον εὐχαριστήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς λέγων Τοῦτό ἐστιν τὸ σῶμά μου ⟦τὸ ὑπὲρ ὑμῶν διδόμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. 22.20 καὶ τὸ ποτήριον ὡσαύτως μετὰ τὸ δειπνῆσαι, λέγων Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου, τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον⟧.
22.31 Σίμων Σίμων, ἰδοὺ ὁ Σατανᾶς ἐξῃτήσατο ὑμᾶς τοῦ σινιάσαι ὡς τὸν σῖτον· 22.32 ἐγὼ δὲ ἐδεήθην περὶ σοῦ ἵνα μὴ ἐκλίπῃ ἡ πίστις σου· καὶ σύ ποτε ἐπιστρέψας στήρισον τοὺς ἀδελφούς σου.'' None | sup>
4.24 He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25 But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26 Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27 There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian." 4.28 They were all filled with wrath in the synagogue, as they heard these things. 4.29 They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. ' "
7.33 For John the Baptizer came neither eating bread nor drinking wine, and you say, 'He has a demon.' " "7.34 The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!' " 22.17 He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves, 22.18 for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes." 22.19 He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me." 22.20 Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you.
22.31 The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat, 22.32 but I prayed for you, that your faith wouldn\'t fail. You, when once you have turned again, establish your brothers."'' None |
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45. New Testament, Mark, 14.17-14.25 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christianity, early, feasting practices • banquet scene Mithraic • banquet, Last Supper and • banquets • contradictions, Corpus Christi, feast of
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 22; Corley (2002), Ben Sira's Teaching on Friendship, 74; Estes (2020), The Tree of Life, 325; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 177; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 123
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14.17 Καὶ ὀψίας γενομένης ἔρχεται μετὰ τῶν δώδεκα. 14.18 καὶ ἀνακειμένων αὐτῶν καὶ ἐσθιόντων ὁ Ἰησοῦς εἶπεν Ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με ὁ ἐσθίων μετʼ ἐμοῦ. 14.19 ἤρξαντο λυπεῖσθαι καὶ λέγειν αὐτῷ εἷς κατὰ εἷς Μήτι ἐγώ; 14.20 ὁ δὲ εἶπεν αὐτοῖς Εἷς τῶν δώδεκα, ὁ ἐμβαπτόμενος μετʼ ἐμοῦ εἰς τὸ ἓν τρύβλιον· 14.21 ὅτι ὁ μὲν υἱὸς τοῦ ἀνθρώπου ὑπάγει καθὼς γέγραπται περὶ αὐτοῦ, οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ διʼ οὗ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται· καλὸν αὐτῷ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος. 14.22 Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν Λάβετε, τοῦτό ἐστιν τὸ σῶμά μου. 14.23 καὶ λαβὼν ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς, καὶ ἔπιον ἐξ αὐτοῦ πάντες. 14.24 καὶ εἶπεν αὐτοῖς Τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν· 14.25 ἀμὴν λέγω ὑμῖν ὅτι οὐκέτι οὐ μὴ πίω ἐκ τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ τοῦ θεοῦ.'' None | sup>
14.17 When it was evening he came with the twelve. 14.18 As they sat and were eating, Jesus said, "Most assuredly I tell you, one of you will betray me -- he who eats with me." 14.19 They began to be sorrowful, and to ask him one by one, "Surely not I?" And another said, "Surely not I?" 14.20 He answered them, "It is one of the twelve, he who dips with me in the dish. 14.21 For the Son of Man goes, even as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for that man if he had not been born." 14.22 As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body." 14.23 He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24 He said to them, "This is my blood of the new covet, which is poured out for many. 14.25 Most assuredly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in the Kingdom of God."'' None |
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46. New Testament, Matthew, 26.26-26.28 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christianity, early, feasting practices • banquet scene Mithraic • banquet, Last Supper and
Found in books: Beck (2006), The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun, 22; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 177; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 123
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26.26 Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν Λάβετε φάγετε, τοῦτό ἐστιν τὸ σῶμά μου. 26.27 καὶ λαβὼν ποτήριον καὶ εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων 26.28 Πίετε ἐξ αὐτοῦ πάντες, τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν·'' None | sup>
26.26 As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body." 26.27 He took the cup, gave thanks, and gave to them, saying, "All of you drink it, 26.28 for this is my blood of the new covet, which is poured out for many for the remission of sins. '' None |
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47. Plutarch, Crassus, 33.1-33.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Plutarch, wedding banquet • banquet
Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 210; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 207
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33.1 τούτων δὲ πραττομένων Ὑρώδης ἐτύγχανεν ἤδη διηλλαγμένος Ἀρταουάσδῃ τῷ Ἀρμενίῳ καὶ τὴν ἀδελφὴν αὐτοῦ γυναῖκα Πακόρῳ τῷ παιδὶ καθωμολογημένος, ἑστιάσεις τε καὶ πότοι διʼ ἀλλήλων ἦσαν αὐτοῖς, καὶ πολλὰ παρεισήγετο τῶν ἀπὸ τῆς Ἑλλάδος ἀκουσμάτων. 33.2 ἦν γὰρ οὔτε φωνῆς οὔτε γραμμάτων Ὑρώδης Ἑλληνικῶν ἄπειρος, ὁ δʼ Ἀρταοθάσδης καὶ τραγῳδίας ἐποίει καὶ λόγους ἔγραφε καὶ ἱστορίας, ὧν ἔνιαι διασῴζονται, τῆς δὲ κεφαλῆς τοῦ Κράσσου κομισθείσης ἐπὶ θύρας ἀπηρμέναι μὲν ἦσαν αἱ τράπεζαι, τραγῳδιῶν δὲ ὑποκριτὴς Ἰάσων ὄνομα Τραλλιανὸς ᾖδεν Εὐριπίδου Βακχῶν τὰ περὶ τὴν Ἀγαύην. εὐδοκιμοῦντος δʼ αὐτοῦ Σιλλάκης ἐπιστὰς τῷ ἀνδρῶνι καὶ προσκυνήσας προὔβαλεν εἰς μέσον τοῦ Κράσσου τὴν κεφαλήν. 33.3 κρότῳ δὲ τῶν Πάρθων μετὰ κραυγῆς καὶ χαρᾶς ἀραμένων, τὸν μὲν Σιλλάκην κατέκλιναν οἱ ὑπηρέται βασιλέως κελεύσαντος, ὁ δʼ Ἰάσων τὰ μὲν τοῦ Πενθέως σκευοποιήματα παρέδωκέ τινι τῶν χορευτῶν, τῆς δὲ τοῦ Κράσσου κεφαλῆς λαβόμενος καὶ ἀναβακχεύσας ἐπέραινεν ἐκεῖνα τὰ μέλη μετʼ ἐνθουσιασμοῦ καὶ ᾠδῆς· φέρομεν ἐξ ὄρεος ἕλικα νεότομον ἐπὶ μέλαθρα, μακαρίαν θήραν. Euripides, Bacchae, 1170-72 (Kirchhoff μακάριον ).καὶ ταῦτα μὲν πάντας ἔτερπεν· 33.4 ᾀδομένων δὲ τῶν ἑφεξῆς ἀμοιβαίων πρὸς τὸν χορόν, Χόρος τίς ἐφόνευσεν;Ἀγαύη ἐμὸν τὸ γέρας· Euripides, Bacchae, 1179 (Kirchhoff, XO. τίς ἁ βαλοῦσα πρῶτα ;). ἀναπηδήσας ὁ Πομαξάθρης ἐτύγχανε δὲ δειπνῶν ἀντελαμβάνετο τῆς κεφαλῆς, ὡς ἑαυτῷ λέγειν ταῦτα μᾶλλον ἢ; ἐκείνῳ προσῆκον. ἡσθεὶς δʼ ὁ βασιλεὺς τὸν μὲν οἷς πάτριόν ἐστιν ἐδωρήσατο, τῷ δʼ Ἰάσονι τάλαντον ἔδωκεν. εἰς τοιοῦτό φασιν ἐξόδιον τὴν Κράσσου στρατηγίαν ὥσπερ τραγῳδίαν τελευτῆσαι.'' None | sup>
33.1 33.3 33.4 '' None |
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48. Seneca The Younger, Letters, 83.20, 95.72, 114.4-114.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Banquet • Banquets • banquet • banquets (convivia)
Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 267; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 45; Nijs (2023), The Epicurean Sage in the Ethics of Philodemus. 190; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 31, 91, 98, 121, 149, 150, 151, 152, 153, 164, 175, 177, 180, 186, 187, 188; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 350
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114.4 How Maecenas lived is too well-known for present comment. We know how he walked, how effeminate he was, and how he desired to display himself; also, how unwilling he was that his vices should escape notice. What, then? Does not the looseness of his speech match his ungirt attire?3 Are his habits, his attendants, his house, his wife,4 any less clearly marked than his words? He would have been a man of great powers, had he set himself to his task by a straight path, had he not shrunk from making himself understood, had he not been so loose in his style of speech also. You will therefore see that his eloquence was that of an intoxicated man – twisting, turning, unlimited in its slackness.
114.4 If one might behold such a face, more exalted and more radiant than the mortal eye is wont to behold, would not one pause as if struck dumb by a visitation from above, and utter a silent prayer, saying: "May it be lawful to have looked upon it!"? And then, led on by the encouraging kindliness of his expression, should we not bow down and worship? Should we not, after much contemplation of a far superior countece, surpassing those which we are wont to look upon, mild-eyed and yet flashing with life-giving fire – should we not then, I say, in reverence and awe, give utterance to those famous lines of our poet Vergil: ' "114.6 Can you not at once imagine, on reading through these words, that this was the man who always paraded through the city with a flowing6 tunic? For even if he was discharging the absent emperor's duties, he was always in undress when they asked him for the countersign. Or that this was the man who, as judge on the bench, or as an orator, or at any public function, appeared with his cloak wrapped about his head, leaving only the ears exposed, 7 like the millionaire's runaway slaves in the farce? Or that this was the man who, at the very time when the state was embroiled in civil strife, when the city was in difficulties and under martial law, was attended in public by two eunuchs – both of them more men than himself? Or that this was the man who had but one wife, and yet was married countless times?8" "114.6 There is none of us, I declare to you, who would not burn with love for this vision of virtue, if only he had the privilege of beholding it; for now there are many things that cut off our vision, piercing it with too strong a light, or clogging it with too much darkness. If, however, as certain drugs are wont to be used for sharpening and clearing the eyesight, we are likewise willing to free our mind's eye from hindrances, we shall then be able to perceive virtue, though it be buried in the body – even though poverty stand in the way, and even though lowliness and disgrace block the path. We shall then, I say, behold that true beauty, no matter if it be smothered by unloveliness. " ' None |
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49. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Banquets • banquet • banquets (convivia)
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 45; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 204; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 152, 155, 156, 209
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50. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Banquets • banquet
Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 217; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 366
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51. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Christianity, early, feasting practices • Christianity, early, relationship between early Christian and Jewish feasting and feasting literature • Festivals/Feasts • sacrifice and sacrificial feasting, Christian attitudes to sacrificial meat
Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 284
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52. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Banquets • banquet
Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 88; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 75
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53. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Banquets • banquet • banquet, and cutting meat • banquet, and excerpting poetry • banquet, and fable
Found in books: Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 201, 209, 217; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 86, 87
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54. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • banquet • banquet, and cutting meat • banquet, and excerpting poetry • banquet, and fable • music, and banquet
Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 224; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 205, 206, 207, 208, 209, 210
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55. Athenagoras, Apology Or Embassy For The Christians, 31 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • sacrifice and sacrificial feasting, meat from • voluntary associations, banquet practices
Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 298
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31 But they have further also made up stories against us of impious feasts and forbidden intercourse between the sexes, both that they may appear to themselves to have rational grounds of hatred, and because they think either by fear to lead us away from our way of life, or to render the rulers harsh and inexorable by the magnitude of the charges they bring. But they lose their labour with those who know that from of old it has been the custom, and not in our time only, for vice to make war on virtue. Thus Pythagoras, with three hundred others, was burnt to death; Heraclitus and Democritus were banished, the one from the city of the Ephesians, the other from Abdera, because he was charged with being mad; and the Athenians condemned Socrates to death. But as they were none the worse in respect of virtue because of the opinion of the multitude, so neither does the undiscriminating calumny of some persons cast any shade upon us as regards rectitude of life, for with God we stand in good repute. Nevertheless, I will meet these charges also, although I am well assured that by what has been already said I have cleared myself to you. For as you excel all men in intelligence, you know that those whose life is directed towards God as its rule, so that each one among us may be blameless and irreproachable before Him, will not entertain even the thought of the slightest sin. For if we believed that we should live only the present life, then we might be suspected of sinning, through being enslaved to flesh and blood, or overmastered by gain or carnal desire; but since we know that God is witness to what we think and what we say both by night and by day, and that He, being Himself light, sees all things in our heart, we are persuaded that when we are removed from the present life we shall live another life, better than the present one, and heavenly, not earthly (since we shall abide near God, and with God, free from all change or suffering in the soul, not as flesh, even though we shall have flesh, but as heavenly spirit), or, falling with the rest, a worse one and in fire; for God has not made us as sheep or beasts of burden, a mere by-work, and that we should perish and be annihilated. On these grounds it is not likely that we should wish to do evil, or deliver ourselves over to the great Judge to be punished. '' None |
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56. Cassius Dio, Roman History, 57.18.5 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Banquets • symposia/feasting
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 24; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 16
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57.18.5 \xa0It ran:"When thrice three hundred revolving years have run their course, Civil strife upon Rome destruction shall bring, and the folly, too, of Sybaris .\xa0.\xa0." Tiberius, now, denounced these verses as spurious and made an investigation of all the books that contained any prophecies, rejecting some as worthless and retaining others as genuine.'' None |
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57. Justin, First Apology, 67 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Nativity, feast of the • feast, days • voluntary associations, banquet practices
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 437, 438; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223
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67 And we afterwards continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration. '' None |
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58. Tertullian, Apology, 39 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Passover (pesah)̣, eating/feast of • feast • voluntary associations, banquet practices
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 178; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 222, 223
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39 I shall at once go on, then, to exhibit the peculiarities of the Christian society, that, as I have refuted the evil charged against it, I may point out its positive good. We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications. This violence God delights in. We pray, too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation. We assemble to read our sacred writings, if any peculiarity of the times makes either forewarning or reminiscence needful. However it be in that respect, with the sacred words we nourish our faith, we animate our hope, we make our confidence more steadfast; and no less by inculcations of God's precepts we confirm good habits. In the same place also exhortations are made, rebukes and sacred censures are administered. For with a great gravity is the work of judging carried on among us, as befits those who feel assured that they are in the sight of God; and you have the most notable example of judgment to come when any one has sinned so grievously as to require his severance from us in prayer, in the congregation and in all sacred intercourse. The tried men of our elders preside over us, obtaining that honour not by purchase, but by established character. There is no buying and selling of any sort in the things of God. Though we have our treasure chest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day, if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary. These gifts are, as it were, piety's deposit fund. For they are not taken thence and spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happen to be any in the mines, or banished to the islands, or shut up in the prisons, for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession. But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See, they say, how they love one another, for themselves are animated by mutual hatred; how they are ready even to die for one another, for they themselves will sooner put to death. And they are angry with us, too, because we call each other brethren; for no other reason, as I think, than because among themselves names of consanguinity are assumed in mere pretence of affection. But we are your brethren as well, by the law of our common mother nature, though you are hardly men, because brothers so unkind. At the same time, how much more fittingly they are called and counted brothers who have been led to the knowledge of God as their common Father, who have drunk in one spirit of holiness, who from the same womb of a common ignorance have agonized into the same light of truth! But on this very account, perhaps, we are regarded as having less claim to be held true brothers, that no tragedy makes a noise about our brotherhood, or that the family possessions, which generally destroy brotherhood among you, create fraternal bonds among us. One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us but our wives. We give up our community where it is practised alone by others, who not only take possession of the wives of their friends, but most tolerantly also accommodate their friends with theirs, following the example, I believe, of those wise men of ancient times, the Greek Socrates and the Roman Cato, who shared with their friends the wives whom they had married, it seems for the sake of progeny both to themselves and to others; whether in this acting against their partners' wishes, I am not able to say. Why should they have any care over their chastity, when their husbands so readily bestowed it away? O noble example of Attic wisdom, of Roman gravity - the philosopher and the censor playing pimps! What wonder if that great love of Christians towards one another is desecrated by you! For you abuse also our humble feasts, on the ground that they are extravagant as well as infamously wicked. To us, it seems, applies the saying of Diogenes: The people of Megara feast as though they were going to die on the morrow; they build as though they were never to die! But one sees more readily the mote in another's eye than the beam in his own. Why, the very air is soured with the eructations of so many tribes, and curi, and decuri . The Salii cannot have their feast without going into debt; you must get the accountants to tell you what the tenths of Hercules and the sacrificial banquets cost; the choicest cook is appointed for the Apaturia, the Dionysia, the Attic mysteries; the smoke from the banquet of Serapis will call out the firemen. Yet about the modest supper-room of the Christians alone a great ado is made. Our feast explains itself by its name. The Greeks call it agapè, i.e., affection. Whatever it costs, our outlay in the name of piety is gain, since with the good things of the feast we benefit the needy; not as it is with you, do parasites aspire to the glory of satisfying their licentious propensities, selling themselves for a belly-feast to all disgraceful treatment - but as it is with God himself, a peculiar respect is shown to the lowly. If the object of our feast be good, in the light of that consider its further regulations. As it is an act of religious service, it permits no vileness or immodesty. The participants, before reclining, taste first of prayer to God. As much is eaten as satisfies the cravings of hunger; as much is drunk as befits the chaste. They say it is enough, as those who remember that even during the night they have to worship God; they talk as those who know that the Lord is one of their auditors. After manual ablution, and the bringing in of lights, each is asked to stand forth and sing, as he can, a hymn to God, either one from the holy Scriptures or one of his own composing - a proof of the measure of our drinking. As the feast commenced with prayer, so with prayer it is closed. We go from it, not like troops of mischief-doers, nor bands of vagabonds, nor to break out into licentious acts, but to have as much care of our modesty and chastity as if we had been at a school of virtue rather than a banquet. Give the congregation of the Christians its due, and hold it unlawful, if it is like assemblies of the illicit sort: by all means let it be condemned, if any complaint can be validly laid against it, such as lies against secret factions. But who has ever suffered harm from our assemblies? We are in our congregations just what we are when separated from each other; we are as a community what we are individuals; we injure nobody, we trouble nobody. When the upright, when the virtuous meet together, when the pious, when the pure assemble in congregation, you ought not to call that a faction, but a curia- i.e., the court of God. "" None |
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59. Tertullian, On The Crown, 3.3 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Christians, martyr feasts • Tertullian, on martyr feasts • banquets • martyr feasts, Christian
Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 333; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 136
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3.3 And how long shall we draw the saw to and fro through this line, when we have an ancient practice, which by anticipation has made for us the state, i.e., of the question? If no passage of Scripture has prescribed it, assuredly custom, which without doubt flowed from tradition, has confirmed it. For how can anything come into use, if it has not first been handed down? Even in pleading tradition, written authority, you say, must be demanded. Let us inquire, therefore, whether tradition, unless it be written, should not be admitted. Certainly we shall say that it ought not to be admitted, if no cases of other practices which, without any written instrument, we maintain on the ground of tradition alone, and the countece thereafter of custom, affords us any precedent. To deal with this matter briefly, I shall begin with baptism. When we are going to enter the water, but a little before, in the presence of the congregation and under the hand of the president, we solemnly profess that we disown the devil, and his pomp, and his angels. Hereupon we are thrice immersed, making a somewhat ampler pledge than the Lord has appointed in the Gospel. Then when we are taken up (as new-born children), we taste first of all a mixture of milk and honey, and from that day we refrain from the daily bath for a whole week. We take also, in congregations before daybreak, and from the hand of none but the presidents, the sacrament of the Eucharist, which the Lord both commanded to be eaten at meal-times, and enjoined to be taken by all alike. As often as the anniversary comes round, we make offerings for the dead as birthday honours. We count fasting or kneeling in worship on the Lord's day to be unlawful. We rejoice in the same privilege also from Easter to Whitsunday. We feel pained should any wine or bread, even though our own, be cast upon the ground. At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign. "" None |
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60. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Banquets • Banquets, night, banquet in name of great faith • Faith, sublime, hidden attributes of, banquet in name of great faith • Kultverein, banquets of • Religion, ministry of, banquet in name of great faith • feast • sacrifice and sacrificial feasting, imagery of sacrifice
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 27, 332; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 284; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 221, 224; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 323
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61. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • banquet, and Alcaeus • banquet, and command • banquet, and excerpting poetry • banquet, and learning • banquets • nan, and banquet
Found in books: Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 104; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 212
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62. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Christians, martyr feasts • Tertullian, on martyr feasts • banquets • martyr feasts, Christian
Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 333; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 135
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63. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Banquets • banquet • feast days
Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 105; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 161; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 359
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64. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Christianity, early, feasting practices • sacrifice and sacrificial feasting, human sacrifice • voluntary associations, banquet practices
Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 222; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 124, 297
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65. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Leviathan, Feast of • feast of the righteous
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 123, 203, 219, 316, 317; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 170
| 74b בר אמוראי לאתויה ורגש ובעי לשמטיה לאטמיה ושדא זיקא דחלא ונחת נפק בת קלא אמר לן מאי אית לכו בהדי קרטליתא דדביתהו דר"ח בן דוסא דעתידה דשדיא תכלתא בה לצדיקי לעלמא דאתי,רב יהודה הינדוא משתעי זימנא חדא הוה אזלינן בספינתא וחזינן ההוא אבן טבא דהוה הדיר לה תנינא נחית בר אמוראי לאתויה אתא תנינא קא בעי למבלע לה לספינתא אתא פישקנצא פסקיה לרישיה אתהפיכו מיא והוו דמא אתא תנינא חבריה שקליה ותליה ליה וחיה הדר אתא קא בעי בלעא לספינתא הדר אתא ציפרא פסקיה לרישיה שקלוה לההיא אבן טבא שדיוה לספינתא הוה הני ציפרי מליחי בהדן אותבינהו עלייהו שקלוה ופרחו להו בהדה,תנו רבנן מעשה ברבי אליעזר ורבי יהושע שהיו באין בספינה והיה ר"א ישן ור\' יהושע נעור נזדעזע ר\' יהושע וננער ר"א אמר לו מה זה יהושע מפני מה נזדעזעת אמר לו מאור גדול ראיתי בים אמר לו שמא עיניו של לויתן ראית דכתיב (איוב מא, י) עיניו כעפעפי שחר,אמר רב אשי אמר לי הונא בר נתן זימנא חדא הוה קא אזלינן במדברא והואי אטמא דבשרא בהדן פתחנא ונקרינא ואנחנא אעשבי אדמייתינן ציבי חלם אטמא וטוינן כי הדרן לבתר תריסר ירחי שתא חזינהו להנהו גומרי דהוו קא מלחשי כי אתאי לקמיה דאמימר אמר לי ההוא עישבא סמתרי הוה הנהו גומרי דריתמא הוו,(בראשית א, כא) ויברא אלהים את התנינים הגדולים הכא תרגימו ארזילי דימא ר\' יוחנן אמר זה לויתן נחש בריח ולויתן נחש עקלתון שנאמר (ישעיהו כז, א) ביום ההוא יפקוד ה\' בחרבו הקשה וגו\':,(סימן כל שעה ירדן): אמר רב יהודה אמר רב כל מה שברא הקב"ה בעולמו זכר ונקבה בראם אף לויתן נחש בריח ולויתן נחש עקלתון זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס את הזכר והרג הנקבה ומלחה לצדיקים לעתיד לבא שנאמר (ישעיהו כז, א) והרג את התנין אשר בים,ואף בהמות בהררי אלף זכר ונקבה בראם ואלמלי נזקקין זה לזה מחריבין כל העולם כולו מה עשה הקב"ה סירס הזכר וצינן הנקבה ושמרה לצדיקים לעתיד לבא שנאמר (איוב מ, טז) הנה נא כחו במתניו זה זכר ואונו בשרירי בטנו זו נקבה,התם נמי ליסרסיה לזכר וליצננה לנקבה דגים פריצי וליעביד איפכא איבעית אימא נקבה מליחא מעלי איבעית אימא כיון דכתיב (תהלים קד, כו) לויתן זה יצרת לשחק בו בהדי נקבה לאו אורח ארעא הכא נמי לימלחה לנקבה כוורא מליחא מעלי בשרא מליחא לא מעלי,ואמר רב יהודה אמר רב בשעה שביקש הקב"ה לבראות את העולם אמר לו לשר של ים פתח פיך ובלע כל מימות שבעולם אמר לפניו רבש"ע די שאעמוד בשלי מיד בעט בו והרגו שנאמר (איוב כו, יב) בכחו רגע הים ובתבונתו מחץ רהב,אמר ר\' יצחק ש"מ שרו של ים רהב שמו ואלמלא מים מכסין אותו אין כל בריה יכולה לעמוד בריחו שנאמר (ישעיהו יא, ט) לא ירעו ולא ישחיתו בכל הר קדשי וגו\' כמים לים מכסים אל תקרי לים מכסים אלא לשרה של ים מכסים,ואמר רב יהודה אמר רב ירדן יוצא ממערת פמייס תניא נמי הכי ירדן יוצא ממערת פמייס ומהלך בימה של סיבכי ובימה של טבריא ומתגלגל ויורד לים הגדול ומתגלגל ויורד עד שמגיע לפיו של לויתן שנאמר (איוב מ, כג) יבטח כי יגיח ירדן אל פיהו מתקיף לה רבא בר עולא האי בבהמות בהררי אלף כתיב אלא אמר רבא בר עולא אימתי בהמות בהררי אלף בטוחות בזמן שמגיח ירדן בפיו של לויתן,(סימן ימים גבריאל רעב) כי אתא רב דימי א"ר יוחנן מאי דכתיב (תהלים כד, ב) כי הוא על ימים יסדה ועל נהרות יכוננה אלו שבעה ימים וארבעה נהרות שמקיפין את ארץ ישראל ואלו הן שבעה ימים ימה של טבריא וימה של סדום וימה של חילת וימה של חילתא וימה של סיבכי וים אספמיא וים הגדול ואלו הן ארבעה נהרות ירדן וירמוך וקירומיון ופיגה,כי אתא רב דימי א"ר יונתן עתיד גבריאל לעשות'' None | 74b i.e., a diver bar amoraei went into the water to bring up this chest, and the fish became angry and sought to sever his thigh, but the diver threw upon it a flask of vinegar and they descended and swam away. A Divine Voice emerged and said to us: What right do you have to touch the crate of the wife of Rabbi Ḥanina ben Dosa, as she is destined to insert sky-blue wool in it to be used in the ritual fringes of the righteous in the World-to-Come?,Rav Yehuda from India relates: Once we were traveling in a ship and we saw a certain precious stone that was encircled by a snake. A diver descended to bring it up, and the snake came and sought to swallow the ship. A raven came and cut off its head, and the water turned into blood due to the enormousness of the snake. Another snake came, took the precious stone, and hung it on the dead snake, and it recovered. It returned and again sought to swallow the ship, and yet again a bird came and cut off its head, took that precious stone, and threw it onto the ship. We had with us these salted birds; we placed the stone on them, and they took the stone and flew away with it.,§ Apropos the stories of large sea creatures, the Gemara discusses the large sea creatures mentioned in the Bible. The Sages taught: There was an incident involving Rabbi Eliezer and Rabbi Yehoshua, who were traveling on a ship, and Rabbi Eliezer was sleeping and Rabbi Yehoshua was awake. Rabbi Yehoshua trembled, and Rabbi Eliezer awoke. Rabbi Eliezer said to him: What is this, Yehoshua; for what reason did you tremble? Rabbi Yehoshua said to him: I saw a great light in the sea. Rabbi Eliezer said to him: Perhaps you saw the eyes of the leviathan, as it is written: “And his eyes are like the eyelids of the morning” (Job 41:10).,Rav Ashi said: Huna bar Natan said to me: Once we were traveling in the desert, and we had a thigh of meat with us. We cut open the thigh and tore off the sciatic nerve and the forbidden fat and put it on the grass. By the time that we brought wood, the thigh had repaired itself, and we roasted it. When we returned to that place after twelve months of the year had passed, we saw that those coals were still glowing. When I came before Ameimar, he said to me: That grass was a drug of life samterei, while those coals were of broom.,The verse states: “And God created the great sea monsters” (Genesis 1:21). Here, in Babylonia, they interpreted this as a reference to the sea oryx. Rabbi Yoḥa says: This is leviathan the slant serpent, and leviathan the tortuous serpent, as it is stated: “In that day the Lord with His sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent” (Isaiah 27:1).,§ The Gemara provides a mnemonic for the following statements of Rav Yehuda citing Rav: Everything; time; Jordan. Rav Yehuda says that Rav says: Everything that the Holy One, Blessed be He, created in His world, He created male and female. Even leviathan the slant serpent and leviathan the tortuous serpent He created male and female. And if they would have coupled and produced offspring, they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and killed the female, and salted the female to preserve it for the banquet for the righteous in the future. As it is stated: “And He will slay the serpent that is in the sea” (Isaiah 27:1).,And He created even the beasts on the thousand hills (see Psalms 50:10) male and female. And they were so enormous that if they would have coupled and produced offspring, they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and cooled the sexual desire of the female and preserved it for the righteous in the future. As it is stated about the beasts: “Lo now, his strength is in his loins” (Job 40:16); this is referring to the male. The continuation of the verse: “And his force is in the stays of his body”; this is the female, alluding to the idea that they did not use their genitals for the purpose of procreation.,The Gemara asks: There too, with regard to the leviathan, let Him castrate the male and cool the female; why was it necessary to kill the female? The Gemara answers: Fish are unrestrained, and therefore even if the female was cooled, the female would still procreate. The Gemara suggests: And let Him do the opposite, and kill and preserve the male leviathan. The Gemara responds: If you wish, say that the salted female is better; if you wish, say instead that since it is written: “There is leviathan, whom You have formed to sport with” (Psalms 104:26), the male must be left alive for sport, because it is not proper conduct to sport with a female. The Gemara asks: Here too, with regard to the beasts, let Him preserve the female in salt, instead of cooling it. The Gemara answers: Salted fish is good, but salted meat is not good.,And Rav Yehuda says that Rav says: At the time when the Holy One, Blessed be He, sought to create the world, He said to the minister of the sea: Open your mouth and swallow all the waters of the world, so that there will be room for land. The minister of the sea said before Him: Master of the Universe, it is enough that I will stay within my own waters. God immediately struck him and killed him; as it is stated: “He stirs up the sea with His power, and by His understanding He smites through Rahab” (Job 26:12).,Rabbi Yitzḥak said: Conclude from here that the name of the minister of the sea is Rahab, and were it not for waters of the sea that cover him, no creature could withstand his smell, as his corpse emits a terrible stench. As it is stated: “They shall not hurt nor destroy in all My holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea” (Isaiah 11:9). Do not read this phrase as “cover the sea”; rather read it as: Cover the minister of the sea, i.e., the term sea is referring to the minister of the sea, not to the sea itself.,And Rav Yehuda says that Rav says: The Jordan issues forth from the cave of Pamyas. That is also taught in a baraita: The Jordan issues forth from the cave of Pamyas, and travels in the Sea of Sivkhi, i.e., the Hula Lake, and in the Sea of Tiberias, the Sea of Galilee, and rolls down to the Great Sea, and rolls down until it reaches the mouth of the leviathan. As it is stated: “He is confident, though the Jordan rush forth to his mouth” (Job 40:23). Rava bar Ulla strongly objects to this explanation of the verse, stating: But this verse is written about the beasts on the thousand hills. Rather, Rava bar Ulla said that this is the meaning of the verse: When are the beasts on the thousand hills confident? When the Jordan rushes forth into the mouth of the leviathan.,§ The Gemara provides a mnemonic for the upcoming statements of Rav Dimi: Seas; Gabriel; hungry. When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥa said: What is the meaning of that which is written: “For He has founded it upon the seas, and established it upon the floods” (Psalms 24:2)? These are the seven seas and four rivers that surround Eretz Yisrael. And these are the seven seas: The Sea of Tiberias, the Sea of Sodom, i.e., the Dead Sea, the Sea of Ḥeilat, the Sea of Ḥeilata, the Sea of Sivkhi, the Sea of Aspamya, and the Great Sea, i.e., the Mediterranean. And these are the four rivers: The Jordan, the Jarmuth, and the Keiromyon, and the Piga, which are the rivers of Damascus.,When Rav Dimi came from Eretz Yisrael to Babylonia he said that Rabbi Yonatan says: In the future, Gabriel will perform'' None |
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66. Augustine, Confessions, 6.2 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Augustine, martyr feasts • Basil, on martyr feasts • Christians, martyr feasts • Gregory of Nyssa, on noisy feasts • banquets • dance/dancers, Christian martyr feasts • martyr feasts, Christian
Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 336; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 135
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6.2 2. When, therefore, my mother had at one time - as was her custom in Africa - brought to the oratories built in the memory of the saints certain cakes, and bread, and wine, and was forbidden by the doorkeeper, so soon as she learned that it was the bishop who had forbidden it, she so piously and obediently acceded to it, that I myself marvelled how readily she could bring herself to accuse her own custom, rather than question his prohibition. For wine-bibbing did not take possession of her spirit, nor did the love of wine stimulate her to hatred of the truth, as it does too many, both male and female, who nauseate at a song of sobriety, as men well drunk at a draught of water. But she, when she had brought her basket with the festive meats, of which she would taste herself first and give the rest away, would never allow herself more than one little cup of wine, diluted according to her own temperate palate, which, out of courtesy, she would taste. And if there were many oratories of departed saints that ought to be honoured in the same way, she still carried round with her the selfsame cup, to be used everywhere; and this, which was not only very much watered, but was also very tepid with carrying about, she would distribute by small sips to those around; for she sought their devotion, not pleasure. As soon, therefore, as she found this custom to be forbidden by that famous preacher and most pious prelate, even to those who would use it with moderation, lest thereby an occasion of excess might be given to such as were drunken, and because these, so to say, festivals in honour of the dead were very like the superstition of the Gentiles, she most willingly abstained from it. And in lieu of a basket filled with fruits of the earth, she had learned to bring to the oratories of the martyrs a heart full of more purified petitions, and to give all that she could to the poor; that so the communion of the Lord's body might be rightly celebrated there, where, after the example of His passion, the martyrs had been sacrificed and crowned. But yet it seems to me, O Lord my God, and thus my heart thinks of it in your sight, that my mother perhaps would not so easily have given way to the relinquishment of this custom had it been forbidden by another whom she loved not as Ambrose, whom, out of regard for my salvation, she loved most dearly; and he loved her truly, on account of her most religious conversation, whereby, in good works so fervent in spirit, Romans 12:11 she frequented the church; so that he would often, when he saw me, burst forth into her praises, congratulating me that I had such a mother - little knowing what a son she had in me, who was in doubt as to all these things, and did not imagine the way of life could be found out. "" None |
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67. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Jewish feasting and feasting literature See under (see also under Christianity, early), responses to the Greco-Roman symposium • Lactantius, the Banquet of
Found in books: König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 137; Simmons(1995), Arnobius of Sicca: Religious Conflict and Competition in the Age of Diocletian, 50
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68. Demosthenes, Orations, 20.18, 20.69-20.72
Tagged with subjects: • banquets • banquets, associations,
Found in books: Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 51; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 79, 193
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20.18 Now perhaps Leptines will try to divert your attention from these points and assert that at present the public services fall upon the poor, but that under his law they will be performed by the wealthiest class. At first hearing, the plea seems to have some weight; but examine it strictly and the fallacy will be exposed. For there are, as you know, among us some services that fall upon resident aliens and others that fall upon citizens, and the exemption, which Leptines would remove, has been granted in the case of both. For from special contributions for war or for national defence and also from the equipment of war-galleys, rightly and justly in accordance with earlier laws, no one is exempt, not even the descendants of Harmodius and Aristogiton, whom Leptines has specially named.
20.69 For, indeed, he has the unique distinction of being thus mentioned in his inscription; Whereas Conon, it runs, freed the allies of Athens . That inscription, gentlemen of the jury, is his glory in your estimation, but it is yours in the estimation of all Greece . For whatever boon any one of us confers on the other states, the credit of it is reaped by the fame of our city. 20.70 Therefore his contemporaries not only granted him immunity, but also set up his statue in bronze—the first man so honored since Harmodius and Aristogiton. For they felt that he too, in breaking up the empire of the Lacedaemonians, had ended no insignificant tyranny. In order, then, that you may give a closer attention to my words, the clerk shall read the actual decrees which you then passed in favor of Conon . Read them. The decrees are read 20.71 It was not, then, only by you, Athenians, that Conon was honored for the services that I have described, but by many others, who rightly felt bound to show gratitude for the benefits they had received. And so it is to your dishonor, men of Athens, that in other states his rewards hold good, but of your rewards alone he is to lose this part. 20.72 Neither is this creditable—to honor him when living, with all the distinctions that have been recited to you, but when he is dead to take back some part of your former gifts. For many of his achievements, men of Athens, deserve praise, and all of them make it improper to revoke the gifts they earned for him, but the noblest deed of all was his restoration of the Long Walls.'' None |
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69. Vergil, Aeneis, 1.637-1.638, 1.748-1.752, 4.76-4.79, 4.369, 4.529-4.532
Tagged with subjects: • Banquets • Domitian, banquet of • banquet • convivium
Found in books: Cairns (1989), Virgil's Augustan Epic. 141, 142; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 183, 184, 187, 189; Putnam et al. (2023), The Poetic World of Statius' Silvae, 184; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 59; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 367
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1.637 At domus interior regali splendida luxu 1.638 instruitur, mediisque parant convivia tectis:
1.748 Nec non et vario noctem sermone trahebat 1.749 infelix Dido, longumque bibebat amorem, 1.750 multa super Priamo rogitans, super Hectore multa; 1.751 nunc quibus Aurorae venisset filius armis, 1.752 nunc quales Diomedis equi, nunc quantus Achilles. 4.77 nunc eadem labente die convivia quaerit, 4.78 Iliacosque iterum demens audire labores 4.79 exposcit, pendetque iterum narrantis ab ore.
4.369 Num fletu ingemuit nostro? Num lumina flexit?
4.529 At non infelix animi Phoenissa, nec umquam 4.530 Solvitur in somnos, oculisve aut pectore noctem 4.531 accipit: ingemit curae, rursusque resurgens 4.532 saevit amor, magnoque irarum fluctuat aestu.' ' None | sup>
1.637 now told upon men's lips the whole world round. " "1.638 There Atreus' sons, there kingly Priam moved, " 1.748 our ships did fare; but with swift-rising flood ' "1.749 the stormful season of Orion's star " '1.750 drove us on viewless shoals; and angry gales 1.751 dispersed us, smitten by the tumbling surge, 1.752 among innavigable rocks. Behold, 4.77 a doubting mind with hope, and bade the blush 4.78 of shame begone. First to the shrines they went 4.79 and sued for grace; performing sacrifice,
4.369 parted the winds and skimmed the sandy merge
4.529 His Lycian oracles! and sent by Jove 4.530 the messenger of Heaven on fleeting air 4.531 the ruthless bidding brings! Proud business 4.532 for gods, I trow, that such a task disturbs ' " None |
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70. Vergil, Georgics, 3.66-3.68
Tagged with subjects: • Domitian, banquet of • banquet, and fable
Found in books: Putnam et al. (2023), The Poetic World of Statius' Silvae, 188, 189; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 198
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3.66 Optuma quaeque dies miseris mortalibus aevi 3.67 prima fugit; subeunt morbi tristisque senectus 3.68 et labor, et durae rapit inclementia mortis.'' None | sup>
3.66 Be his prime care a shapely dam to choose. 3.67 of kine grim-faced is goodliest, with coarse head 3.68 And burly neck, whose hanging dewlaps reach'' None |
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71. None, None, nan
Tagged with subjects: • Banquets • banquet • banquets (convivia)
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 45; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 31, 68, 69, 186, 187; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 350
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72. None, None, nan
Tagged with subjects: • Ritual actions, feasting • feasts • meat-eating / feast / meal, sacrifice and/as • voluntary associations, banquet practices
Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 227; Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 193; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 235; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 77
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73. None, None, nan
Tagged with subjects: • Festivals/Feasts • banquet, Holofernes’
Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 451; Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 153
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74. None, None, nan
Tagged with subjects: • Calends, feast of • festival, banquet
Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 44; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 76
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75. None, None, nan
Tagged with subjects: • banquets, associations, • epula, public feasts
Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 498; Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 54, 199, 217, 218, 233, 234
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76. None, None, nan
Tagged with subjects: • banquet • feasting
Found in books: Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 125; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 325, 326
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77. None, None, nan
Tagged with subjects: • banquet • feasts
Found in books: Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 235; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 326
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78. None, None, nan
Tagged with subjects: • Banqueting • banquets • meat-eating / feast / meal, sacrifice and/as
Found in books: Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 237; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 79; Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 373, 398
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