The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

graph

All subjects (including unvalidated):

subject	book bibliographic info
capital	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 197 Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 16, 140, 208, 228, 229, 230, 357
capital, and metropolis of galatia, ankyra, today ankara	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 320, 369, 421
capital, architectural	Faßbeck and Killebrew (2016), Viewing Ancient Jewish Art and Archaeology: VeHinnei Rachel - Essays in honor of Rachel Hachlili, 311, 358, 365, 393, 434
capital, caput province/provincia, provinciae	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 369, 370
capital, cases in gentile courts, yosef, rav, and	Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 121
capital, cases, lawyers and legal system	Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 128, 138, 198, 230, 231, 232, 233, 235, 236, 238, 239
capital, children, as social	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 91, 92, 93, 94, 95, 96, 97, 223
capital, christians/ity, religious	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 30, 31
capital, christians/ity, social	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 16, 17, 19, 21, 22, 23, 24, 25, 26, 27
capital, court, nineveh	Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 9, 133, 153, 170, 171
capital, cultural	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 5, 78, 79 Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 129, 177, 217, 223, 231
capital, cultural memory, social	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 261
capital, euergetism, and symbolic	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 40, 204, 247, 249
capital, execution, punishment, death penalty	Rohmann (2016), Christianity, Book-Burning and Censorship in Late Antiquity, 25, 26, 32, 35, 53, 54, 58, 64, 66, 67, 68, 69, 70, 76, 77, 94, 103, 104, 106, 107, 108, 129, 189, 225, 247, 284
capital, fecunditas, as social	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 83, 86, 91, 92, 93, 94, 95, 96, 97, 103, 104, 105, 106, 107, 186, 223
capital, gloss	Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 183, 455, 456, 507, 574, 575, 660, 661, 662
capital, goods, collateral object of pledge	Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 74, 75, 76, 77, 78, 80, 81, 82, 83, 84, 85
capital, jurisdiction, roman empire	Bickerman and Tropper (2007), Studies in Jewish and Christian History, 743, 744, 745, 746, 747, 774, 776, 784, 785, 827
capital, lettering	Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 101, 122, 125, 193
capital, liturgies, and symbolic	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 216, 247
capital, matters	Schiffman (1983), Testimony and the Penal Code, 35, 36, 44, 55, 56, 58, 59, 60, 73, 74, 75, 76, 78, 79, 81, 86, 87, 89, 92, 96, 101, 102, 128, 137
capital, objects, as social	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 31
capital, of ancient ethiopia, meroe	Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 89, 274, 278, 285, 289
capital, of bactria, bactra	Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 369
capital, of empire, ḫattusa	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 71, 75
capital, of judaea, jericho, as	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 160
capital, of ptolemaic egypt, alexandria	Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 3, 11, 109, 118, 119, 120, 121, 123, 124, 125, 128, 131, 132, 135, 136, 212, 216, 221, 224, 225, 226, 227, 228, 229, 332, 339, 340, 341, 342, 346, 347, 348, 349, 350, 351, 352, 353, 355, 356
capital, of the antiocheia, seleukids, syria	Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 85, 339, 356, 358
capital, offense, magic, as a	Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 11, 18, 21
capital, p. bourdieu	Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 146
capital, pergamon, eumenes ii of pergamon, rebuilding of	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 238, 240
capital, poetic language, symbolic	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 84
capital, provincial	Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 173, 181, 182, 186
capital, punishment	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 197 Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 89, 90, 91, 93, 94, 157, 160, 164, 168, 170, 171, 191, 192, 198, 226, 248, 273, 454 Hayes (2022), The Literature of the Sages: A Re-Visioning, 352, 499 Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 271 Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 110
capital, social	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 83, 86, 91, 92, 93, 94, 95, 96, 97, 103, 104, 105, 106, 107, 136, 186, 223
capital, symbolic	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 193, 194, 195, 196 Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 26 Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 106
capitalism	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 179 Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 25, 332 Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 364
capitalization, on imperial cult, conclusions on	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 200
capitalization, on imperial cult, depicted through honors in jewish inscriptions	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 175, 176, 177, 178, 180, 187, 201, 202, 203, 204, 208, 209
capitalization, on imperial cult, discussion on	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 189, 193, 194, 195, 196
capitalization, on imperial cult, inscriptions, jewish, and	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 189, 193, 194, 195, 196
capitalization, on imperial cult, introduction to	Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 174, 175
capitals	Hachlili (2005), Practices And Rites In The Second Temple Period, 161
capitals, columns and	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 63, 87, 167
capitals, elongated	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 125, 369
capitals, facades, water sculpture, on architectural elements of buildings and monuments, columns, spouts	Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 167
capitals, of asia	Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 38, 39, 41, 42, 43, 44, 45
capitals, paphos, theatre building, column	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 137, 138, 139, 147
capitals, rounded	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 370
capitals, small	Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 21, 88
capitals, square/monumental	Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 16
capital’, ‘social, bourdieu	Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 384, 388
capitation, tax, taxation	Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 113, 114, 119, 120, 124, 125, 126, 127, 128, 130, 131, 132, 136, 194
capite, velato	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 23, 40, 41, 44, 93, 154, 161
capite, velato, statues	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 23, 40, 41, 44, 93
‘capital, sins’	Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 4, 18, 41, 43, 224, 225, 234, 235

List of validated texts:

9 validated results for "capital"

1. Hebrew Bible, Numbers, 35.30 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Capital matters • capital punishment

Found in books: Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 271; Schiffman (1983), Testimony and the Penal Code, 74

sup>
35.30 Whoso killeth any person, the murderer shall be slain at the mouth of witnesses; but one witness shall not testify against any person that he die.'' None

2. Polybius, Histories, 4.20.8 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Alexandria, capital of Ptolemaic Egypt • cultural capital

Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 5; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 346

sup>
4.20.8 ταῦτα γὰρ πᾶσίν ἐστι γνώριμα καὶ συνήθη, διότι σχεδὸν παρὰ μόνοις Ἀρκάσι πρῶτον μὲν οἱ παῖδες ἐκ νηπίων ᾄδειν ἐθίζονται κατὰ νόμους τοὺς ὕμνους καὶ παιᾶνας, οἷς ἕκαστοι κατὰ τὰ πάτρια τοὺς ἐπιχωρίους ἥρωας καὶ θεοὺς ὑμνοῦσι·'' None

sup>
4.20.8 \xa0For it is a well-known fact, familiar to all, that it is hardly known except in Arcadia, that in the first place the boys from their earliest childhood are trained to sing in measure the hymns and paeans in which by traditional usage they celebrated the heroes and gods of each particular place: later they learn the measures of Philoxenus and Timotheus, and every year in the theatre they compete keenly in choral singing to the accompaniment of professional flute-players, the boys in the contest proper to them and the young men in what is called the men's contest. <"" None

3. Josephus Flavius, Jewish Antiquities, 14.74, 17.182, 18.2, 20.200 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Capital punishment • Roman Empire, capital jurisdiction • taxation, capitation tax

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 743, 784; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 89, 91; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 114, 124

sup>
14.74 καὶ τὰ μὲν ̔Ιεροσόλυμα ὑποτελῆ φόρου ̔Ρωμαίοις ἐποίησεν, ἃς δὲ πρότερον οἱ ἔνοικοι πόλεις ἐχειρώσαντο τῆς κοίλης Συρίας ἀφελόμενος ὑπὸ τῷ σφετέρῳ στρατηγῷ ἔταξεν καὶ τὸ σύμπαν ἔθνος ἐπὶ μέγα πρότερον αἰρόμενον ἐντὸς τῶν ἰδίων ὅρων συνέστειλεν.' "^17.182 Ταῦτα δὲ ἐπιστέλλοντος αὐτοῦ πρὸς τοὺς συγγενεῖς γράμματα παρῆν ὑπὸ τῶν εἰς ̔Ρώμην πρέσβεων ἀπεσταλμένων πρὸς Καίσαρα. καὶ ἀναγνωσθέντων τὸ κεφάλαιον ἦν, ὡς τῆς τε ̓Ακμῆς ὀργῇ τῇ Καίσαρος ἀνῃρημένης ἐφ' οἷς ̓Αντιπάτρῳ συγκακουργήσειεν, αὐτόν τε ̓Αντίπατρον ὡς ἐπὶ γνώμῃ τῇ ἐκείνου ποιοῖτο ὡς πατρὸς καὶ βασιλέως, εἴτε φυγάδα ἐλαύνειν ἐθελήσειεν, εἴτε καὶ κτιννύειν." ^18.2 Κωπώνιός τε αὐτῷ συγκαταπέμπεται τάγματος τῶν ἱππέων, ἡγησόμενος ̓Ιουδαίων τῇ ἐπὶ πᾶσιν ἐξουσίᾳ. παρῆν δὲ καὶ Κυρίνιος εἰς τὴν ̓Ιουδαίαν προσθήκην τῆς Συρίας γενομένην ἀποτιμησόμενός τε αὐτῶν τὰς οὐσίας καὶ ἀποδωσόμενος τὰ ̓Αρχελάου χρήματα.' "^18.2 ἄξιον δ' αὐτῶν θαυμάσαι παρὰ πάντας τοὺς ἀρετῆς μεταποιουμένους τόδε διὰ τὸ μηδαμῶς ὑπάρξαν ̔Ελλήνων ἢ βαρβάρων τισίν, ἀλλὰ μηδ' εἰς ὀλίγον, ἐκείνοις ἐκ παλαιοῦ συνελθὸν ἐν τῷ ἐπιτηδεύεσθαι μὴ κεκωλῦσθαι: τὰ χρήματά τε κοινά ἐστιν αὐτοῖς, ἀπολαύει δὲ οὐδὲν ὁ πλούσιος τῶν οἰκείων μειζόνως ἢ ὁ μηδ' ὁτιοῦν κεκτημένος: καὶ τάδε πράσσουσιν ἄνδρες ὑπὲρ τετρακισχίλιοι τὸν ἀριθμὸν ὄντες." "^18.2 οὐκ ἔσθ' ὅπως οὐκ εὐθέως ἀπαλλαγή τέ σοι τῶνδε τῶν δεσμῶν παρέσται καὶ πρόοδος ἐπὶ μήκιστον ἀξιώματός τε καὶ δυνάμεως, ζηλωτός τε ἂν γένοιο πᾶσιν, οἳ νῦν δι' οἴκτου τὰς τύχας σου λαμβάνουσιν, εὐδαίμονά τε ἂν ποιοῖο τὴν τελευτὴν παισίν, οἷς ἔσῃ τὸν βίον καταλειπόμενος. μνημονεύειν δέ, ὁπότε εἰσαῦθις τὸν ὄρνιν θεάσαιο τοῦτον, πέντε ἡμέραις σοι τὴν τελευτὴν ἐσομένην." ' None

sup>
14.74 and he made Jerusalem tributary to the Romans, and took away those cities of Celesyria which the inhabitants of Judea had subdued, and put them under the government of the Roman president, and confined the whole nation, which had elevated itself so high before, within its own bounds. ^17.182 1. As he was giving these commands to his relations, there came letters from his ambassadors, who had been sent to Rome unto Caesar, which, when they were read, their purport was this: That Acme was slain by Caesar, out of his indignation at what hand, she had in Antipater’s wicked practices; and that as to Antipater himself, Caesar left it to Herod to act as became a father and a king, and either to banish him, or to take away his life, which he pleased. ^18.2 Coponius also, a man of the equestrian order, was sent together with him, to have the supreme power over the Jews. Moreover, Cyrenius came himself into Judea, which was now added to the province of Syria, to take an account of their substance, and to dispose of Archelaus’s money; ^18.2 It also deserves our admiration, how much they exceed all other men that addict themselves to virtue, and this in righteousness; and indeed to such a degree, that as it hath never appeared among any other men, neither Greeks nor barbarians, no, not for a little time, so hath it endured a long while among them. This is demonstrated by that institution of theirs, which will not suffer any thing to hinder them from having all things in common; so that a rich man enjoys no more of his own wealth than he who hath nothing at all. There are about four thousand men that live in this way, ^18.2 It cannot be that thou shouldst long continue in these bonds; but thou wilt soon be delivered from them, and wilt be promoted to the highest dignity and power, and thou wilt be envied by all those who now pity thy hard fortune; and thou wilt be happy till thy death, and wilt leave thine happiness to the children whom thou shalt have. But do thou remember, when thou seest this bird again, that thou wilt then live but five days longer.' ' None

4. Josephus Flavius, Jewish War, 1.154 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Capital punishment • taxation, capitation tax

Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 89; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 114

sup>
1.154 ἐν δὲ τοῖς αἰχμαλώτοις ἐλήφθη καὶ ὁ ̓Αριστοβούλου πενθερός, ὁ δ' αὐτὸς ἦν καὶ θεῖος αὐτῷ. καὶ τοὺς αἰτιωτάτους μὲν τοῦ πολέμου πελέκει κολάζει, Φαῦστον δὲ καὶ τοὺς μετ' αὐτοῦ γενναίως ἀγωνισαμένους λαμπροῖς ἀριστείοις δωρησάμενος τῇ τε χώρᾳ καὶ τοῖς ̔Ιεροσολύμοις ἐπιτάσσει φόρον."" None

sup>
1.154 Now, among the captives, Aristobulus’s father-in-law was taken, who was also his uncle: so those that were the most guilty he punished with decollation; but rewarded Faustus, and those with him that had fought so bravely, with glorious presents, and laid a tribute upon the country, and upon Jerusalem itself.'' None

5. New Testament, Mark, 15.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Capital punishment • Roman Empire, capital jurisdiction

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 747; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 94

sup>
15.1 Καὶ εὐθὺς πρωὶ συμβούλιον ποιήσαντες οἱ ἀρχιερεῖς μετὰ τῶν πρεσβυτέρων καὶ γραμματέων καὶ ὅλον τὸ συνέδριον δήσαντες τὸν Ἰησοῦν ἀπήνεγκαν καὶ παρέδωκαν Πειλάτῳ.'' None

sup>
15.1 Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate. '' None

6. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Ankyra (today Ankara), capital and metropolis of Galatia • Capital punishment • Roman Empire, capital jurisdiction • province/provincia, capital (caput provinciae)

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 743; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 192, 198; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 369

7. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Capital matters • Lawyers and legal system, capital cases

Found in books: Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 238; Schiffman (1983), Testimony and the Penal Code, 36

^36b כי קאמר רב כגון רב כהנא ורב אסי דלגמריה דרב הוו צריכי ולסבריה דרב לא הוו צריכי,א"ר אבהו עשרה דברים יש בין דיני ממונות לדיני נפשות וכולן אין נוהגין בשור הנסקל חוץ מעשרים ושלשה,מנא הני מילי אמר רב אחא בר פפא דאמר קרא (שמות כג, ו) לא תטה משפט אביונך בריבו משפט אביונך אי אתה מטה אבל אתה מטה משפט של שור הנסקל,עשרה הא ט\' הוו הא עשרה קתני משום דאין הכל כשרין ועשרים ושלשה חדא היא,הא איכא אחריתי דתניא אין מושיבין בסנהדרין זקן וסריס ומי שאין לו בנים ר\' יהודה מוסיף אף אכזרי וחילופיהן במסית דרחמנא אמר (דברים יג, ט) לא תחמול ולא תכסה עליו:,הכל כשרין לדון דיני ממונות: הכל לאתויי מאי אמר רב יהודה לאתויי ממזר,הא תנינא חדא זימנא כל הראוי לדון דיני נפשות ראוי לדון דיני ממונות ויש ראוי לדון דיני ממונות ואין ראוי לדון דיני נפשות והוינן בה לאתויי מאי ואמר רב יהודה לאתויי ממזר חדא לאתויי גר וחדא לאתויי ממזר,וצריכ\' דאי אשמעינן גר דראוי לבא בקהל אבל ממזר אימא לא ואי אשמעינן ממזר דבא מטיפה כשרה אבל גר דלא בא מטיפה כשרה אימא לא צריכא:,ואין הכל כשרין לדון דיני נפשות: מאי טעמא דתני רב יוסף כשם שב"ד מנוקין בצדק כך מנוקין מכל מום אמר אמימר מאי קרא (שיר השירים ד, ז) כולך יפה רעיתי ומום אין בך,ודילמא מום ממש אמר רב אחא בר יעקב אמר קרא (במדבר יא, טז) והתיצבו שם עמך עמך בדומין לך,ודילמא התם משום שכינה אלא אמר רב נחמן בר יצחק אמר קרא (שמות יח, כב) ונשאו אתך אתך בדומין לך ליהוי:,

^36b The Gemara answers: When Rav says his statement, he is referring to not every student, but only those such as Rav Kahana and Rav Asi, who needed to learn the halakhic traditions of Rav, but they did not need to learn the reasoning of Rav, as they were capable of conducting their own analysis.,Rabbi Abbahu says: There are ten ways in which cases of monetary law are different from cases of capital law, as was taught in the beginning of the chapter, and none of them is practiced with regard to a court hearing concerning an ox that is to be stoned, as it is treated as a case of monetary law, except for the requirement that the animal be judged by twenty-three judges, like in cases of capital law.,The Gemara asks: From where are these matters derived? Rav Aḥa bar Pappa says: As the verse states: “You shall not incline the judgment of your poor in his cause” (Exodus 23:6). He explains: You may not incline the judgment of, i.e., exert effort to find liable, your poor, but you may incline the judgment of an ox that is to be stoned. The reason for the procedural differences between cases of monetary law and cases of capital law is to render it more likely that one accused of a capital transgression will be acquitted. This is not a factor when judging the ox.,The Gemara asks: Are there really ten ways in which cases of monetary law are different from cases of capital law? There are only nine differences recorded in the mishna. The Gemara questions this: But the mishna teaches ten differences, not nine. The Gemara clarifies: Although there appear to be ten, there are in fact nine, because the halakha that not all are fit to judge cases of capital law and the halakha that twenty-three judges are required for cases of capital law are one. The reason not all are fit to judge cases of capital law is that the court of twenty-three is derived from the command to Moses: “And they shall bear the burden of the people with you” (Numbers 11:17), which indicates that only those “with you,” i.e., similar in lineage to Moses, can serve on that court (see 17a).,The Gemara answers: But there is another difference, as it is taught in a baraita (Tosefta 7:5): The court does not seat on the Sanhedrin a very old person or one who is castrated or one who has no children, as those who did not recently raise children may lack compassion. Rabbi Yehuda adds: Even a cruel person is not eligible. The Gemara comments: And the opposite of this is the halakha with regard to one who entices others to engage in idol worship, as the Merciful One states concerning him: “Neither shall you spare, neither shall you conceal him” (Deuteronomy 13:9).,§ The mishna teaches that all are fit to judge cases of monetary law. The Gemara asks: What is added by the mishna’s employing the expansive term all? Rav Yehuda says: It serves to include a child born from an incestuous or adulterous relationship mamzer in the category of those qualified to judge cases of monetary law.,The Gemara questions this explanation: But we already learn this halakha one time, as it is taught in a baraita: All who are fit to judge cases of capital law are fit to judge cases of monetary law, but there are those who are fit to judge cases of monetary law and are not fit to judge cases of capital law. And we discussed it: What is included in the expansive term all employed by the baraita? And Rav Yehuda says: It serves to include a mamzer. The Gemara responds: One of the two sources serves to include a convert, who is qualified to judge only in cases of monetary law, and one of the two sources serves to include a mamzer.,The Gemara comments: And both the mishna and baraita are necessary, as the halakha taught by one source cannot be derived from the halakha taught by the other source. As, if the tanna taught us the fitness to judge cases of monetary law only with regard to a convert, one could say that a convert is like a born Jew concerning this, since he is fit to enter into the congregation, i.e., marry a Jew of fit lineage, but with regard to a mamzer, who is not fit to enter into the congregation, say that he cannot serve as a judge. And if the tanna taught us the fitness to judge cases of monetary law only with regard to a mamzer, one could say that a mamzer is fit to judge, as he came from seed of unflawed lineage, but with regard to a convert, who does not come from seed of unflawed lineage, say that he cannot serve as a judge. Therefore, both sources are necessary.,§ The mishna teaches: But not all are fit to judge cases of capital law; the judges may be only priests, Levites, or Israelites who are of sufficiently fit lineage to marry their daughters to members of the priesthood. The Gemara asks: What is the reason for this? The Gemara explains: As Rav Yosef taught: Just as the court is clean in justice, so too, it is clean of any blemish, i.e., it does not include anyone of flawed lineage. Ameimar says: What is the verse from which it is derived? It states: “You are all fair, my love; and there is no blemish in you” (Song of Songs 4:7).,The Gemara asks: But perhaps you should say that this is referring to an actual blemish, and is teaching that one who has a physical blemish cannot be appointed to the Sanhedrin. Rav Aḥa bar Ya’akov says: It is not necessary to learn from this verse the halakha that one who has a physical blemish cannot be appointed to the Sanhedrin, as the verse states in connection with the transfer of the Divine Spirit from Moses to the Elders: “That they may stand there with you” (Numbers 11:16). The term “with you” is explained to mean: With similarity to you, teaching that the members of the Sanhedrin must be whole in body, like Moses.,The Gemara rejects this proof: But perhaps there, those who were with Moses had to be free of any blemish due to the Divine Presence, which was going to rest upon them, but this is not a requirement for judges to serve on the Sanhedrin. Rather, Rav Naḥman bar Yitzḥak says: The verse states: “So shall they make it easier for you and bear the burden with you” (Exodus 18:22). The term “with you” is explained to mean: They shall be similar to you, without blemish. This verse is referring to the appointment of regular judges, upon whom the Divine Presence does not rest, and teaches that all members of the Sanhedrin must be whole in body, and the verse from Song of Songs teaches that they must have unflawed lineage as well.,A Sanhedrin of twenty-three was arranged in the same layout as half of a circular threshing floor, in order that all the judges will see one another and the witnesses. And two judges’ scribes stand before the court, one on the right and one on the left, and they write the statements of those who find the accused liable and the statements of those who acquit the accused. Rabbi Yehuda says: There were three scribes. One writes only the statements of those who acquit the accused, one writes only the statements of those who find him liable, and the third writes both the statements of those who acquit the accused and the statements of those who find him liable, so that if there is uncertainty concerning the precise wording that one of the scribes writes, it can be compared to the words of the third scribe.'' None

8. None, None, nan
Tagged with subjects: • Economic capital • capitalization on imperial cult, depicted through honors in Jewish inscriptions

Found in books: Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 177; Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 272

9. None, None, nan
Tagged with subjects: • Capital punishment • Roman Empire, capital jurisdiction

Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 743; Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 191, 192

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

Tiresias: The Ancient Mediterranean Religions Source Database