1. Hebrew Bible, Deuteronomy, 22.9-22.11 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • actions, classifying • classification, menageries framing • menageries, classification framed by
Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 88; Neusner (2003), The Perfect Torah. 42
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22.9 לֹא־תִזְרַע כַּרְמְךָ כִּלְאָיִם פֶּן־תִּקְדַּשׁ הַמְלֵאָה הַזֶּרַע אֲשֶׁר תִּזְרָע וּתְבוּאַת הַכָּרֶם׃' '22.11 לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו׃'' None | sup>
22.9 Thou shalt not sow thy vineyard with two kinds of seed; lest the fulness of the seed which thou hast sown be forfeited together with the increase of the vineyard. 22.10 Thou shalt not plow with an ox and an ass together. 22.11 Thou shalt not wear a mingled stuff, wool and linen together. .'' None |
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2. Hebrew Bible, Genesis, 1.26-1.27, 2.7, 2.20, 18.11-18.12 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristotle, animals classified by • Dreams and visions, form criticism/classification, message dreams • Priestly source (P), classification in • Psychic Adam/Eve/body, class • Spiritual, class • blood, classifying species by • bodies, classifying, as “monstrous,” • classification, Priestly • classification, by blood • classification, by bones • classification, by modes of generation • emotions, classified by genus • eupatheiai, classified by genus • genus-level classification • human being, views of, three classes of • the Sifra, exegesis in, importing classifications into Scripture
Found in books: Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 136; Graver (2007), Stoicism and Emotion, 104; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 121, 151; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 28, 31, 56, 62, 78, 219; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 142, 161
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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃' 18.11 וְאַבְרָהָם וְשָׂרָה זְקֵנִים בָּאִים בַּיָּמִים חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים׃ 18.12 וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃'' None | sup>
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them.
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
2.20 And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him.
18.11 Now Abraham and Sarah were old, and well stricken in age; it had ceased to be with Sarah after the manner of women.— 18.12 And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’'' None |
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3. Hebrew Bible, Joel, 3.1-3.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Luke’s hermeneutic, Schemes for classifying
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 161; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 318
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3.1 וְהָיָה אַחֲרֵי־כֵן אֶשְׁפּוֹךְ אֶת־רוּחִי עַל־כָּל־בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם זִקְנֵיכֶם חֲלֹמוֹת יַחֲלֹמוּן בַּחוּרֵיכֶם חֶזְיֹנוֹת יִרְאוּ׃ 3.2 וְגַם עַל־הָעֲבָדִים וְעַל־הַשְּׁפָחוֹת בַּיָּמִים הָהֵמָּה אֶשְׁפּוֹךְ אֶת־רוּחִי׃ 3.3 וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ דָּם וָאֵשׁ וְתִימֲרוֹת עָשָׁן׃ 3.4 הַשֶּׁמֶשׁ יֵהָפֵךְ לְחֹשֶׁךְ וְהַיָּרֵחַ לְדָם לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא׃" 3.5 וְהָיָה כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם יְהוָה יִמָּלֵט כִּי בְּהַר־צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא׃'' None | sup>
3.1 And it shall come to pass afterward, That I will pour out My spirit upon all flesh; And your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions; 3.2 And also upon the servants and upon the handmaids In those days will I pour out My spirit. 3.3 And I will shew wonders in the heavens and in the earth, Blood, and fire, and pillars of smoke. 3.4 The sun shall be turned into darkness, And the moon into blood, Before the great and terrible day of the LORD come." 3.5 And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered; For in mount Zion and in Jerusalem there shall be those that escape, As the LORD hath said, And among the remt those whom the LORD shall call.'' None |
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4. Hebrew Bible, Leviticus, 19.19 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristotle, animals classified by • Priestly source (P), classification in • Zoological classification • actions, classifying • animals, Priestly classification of • birds (‘of), classification of • blood, classifying species by • bodies, classifying • classification, Priestly • classification, as biped vs. quadruped • classification, by blood • classification, by bones • classification, by identification and resemblance • classification, by modes of generation • classification, logical • classification, menageries framing • classification, redundancy in • menageries, classification framed by • taxonomies, vs. logical classification • the Sifra, exegesis in, importing classifications into Scripture • the Sifra, human classification in
Found in books: Altmann (2019), Banned Birds: the Birds of Leviticus 11 and Deuteronomy 14, 12; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 28, 29, 31, 39, 56, 57, 63, 67, 79, 80, 88; Neusner (2003), The Perfect Torah. 42
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19.19 אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃' ' None | sup>
19.19 Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.' ' None |
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5. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • dreaming, classification of
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 128; van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 191
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6. Aeschylus, Libation-Bearers, 32 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • mania, and social class/status
Found in books: Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 177; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 185, 209
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32 τορὸς δὲ Φοῖβος ὀρθόθριξ'' None | sup>
32 For with a hair-raising shriek, Terror, the diviner of dreams for our house, breathing wrath out of sleep, uttered a cry of terror in the dead of night from the heart of the palace, '' None |
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7. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Athenian property-classes • class • class,, census • class,, hoplite • class,, lower • class,, propertied
Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 378; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 80, 122, 123, 153
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8. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Athenian property-classes • class • class,, census • class,, hoplite • class,, lower • demos (damos),, the ruling classes and
Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 378; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 60, 61, 120, 128, 129, 131, 143
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9. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, Emotions classified under distress, pleasure, and desire, not Stoics' fear • Aspasius, Aristotelian, Emotions classified under pleasure and distress, not Aristotle's desire • Cicero, on species-level classification • Olympiodorus, Neoplatonist, Classification of therapies—5 types of catharsis, giving a taste, opposites, similars, also instruction, criticism • emotions, classified by species • eupatheiai, classified by genus • eupatheiai, classified by species • genus-level classification
Found in books: Graver (2007), Stoicism and Emotion, 217, 232; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 135, 298
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10. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • actors, class of • army, Roman, and class • class (social) • navy, Roman, and class
Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 192; Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 103, 146
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11. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • ethical reasoning, of lower class • ludi, class function of
Found in books: Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 41; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 347
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12. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • class (social) • class status • food, and class • rape, and class
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 133; Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 185, 192; Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 126, 127
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13. Septuagint, 2 Maccabees, 15.12 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • aristocrat/aristocracy (upper class)
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 151; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 1
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15.12 What he saw was this: Onias, who had been high priest, a noble and good man, of modest bearing and gentle manner, one who spoke fittingly and had been trained from childhood in all that belongs to excellence, was praying with outstretched hands for the whole body of the Jews.'"" None |
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14. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Epicureanism, classification • Epicureanism, students, classes of • eupatheiai, classified by species
Found in books: Graver (2007), Stoicism and Emotion, 245; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 232
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15. Philo of Alexandria, On The Special Laws, 4.101-4.102 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • bodies, classifying, as “monstrous,”
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 169; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 100
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4.101 Now of land animals, the swine is confessed to be the nicest of all meats by those who eat it, and of all aquatic animals the most delicate are the fish which have no scales; and Moses is above all other men skilful in training and inuring persons of a good natural disposition to the practice of virtue by frugality and abstinence, endeavouring to remove costly luxury from their characters, 4.102 at the same time not approving of unnecessary rigour, like the lawgiver of Lacedaemon, nor undue effeminacy, like the man who taught the Ionians and the Sybarites lessons of luxury and license, but keeping a middle path between the two courses, so that he has relaxed what was over strict, and tightened what was too loose, mingling the excesses which are found at each extremity with moderation, which lies between the two, so as to produce an irreproachable harmony and consistency of life, on which account he has laid down not carelessly, but with minute particularity, what we are to use and what to avoid. '' None |
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16. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • class (social) • houses, of Republican upper class
Found in books: Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 15, 155, 254, 268, 270; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 130
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17. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Class (social, political, etc.) • Dreams and visions, form criticism/classification, message dreams • childlessness, among lower classes • class status • prodigies, classification
Found in books: Davies (2004), Rome's Religious History: Livy, Tacitus and Ammianus on their Gods, 41; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 28, 92, 151; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 145; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 205; Welch (2015), Tarpeia: Workings of a Roman Myth. 55, 56
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18. Josephus Flavius, Jewish Antiquities, 13.67, 14.196, 14.199-14.200, 14.202-14.203, 14.205-14.206, 14.246, 18.82 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christian(s)/ity, and (upper class) women • Ptolemaic Egypt, priestly class • aristocrat/aristocracy (upper class) • tithe, ten percent of produce paid to priestly class
Found in books: Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 35; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 74, 432; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 195; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 44, 46
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13.67 δέομαι συγχωρῆσαί μοι τὸ ἀδέσποτον ἀνακαθάραντι ἱερὸν καὶ συμπεπτωκὸς οἰκοδομῆσαι ναὸν τῷ μεγίστῳ θεῷ καθ' ὁμοίωσιν τοῦ ἐν ̔Ιεροσολύμοις αὐτοῖς μέτροις ὑπὲρ σοῦ καὶ τῆς σῆς γυναικὸς καὶ τῶν τέκνων, ἵν' ἔχωσιν οἱ τὴν Αἴγυπτον κατοικοῦντες ̓Ιουδαῖοι εἰς αὐτὸ συνιόντες κατὰ τὴν πρὸς ἀλλήλους ὁμόνοιαν ταῖς σαῖς ἐξυπηρετεῖν χρείαις:" 14.196 Γαί̈ου Καίσαρος αὐτοκράτορος ὑπάτου δεδομένα συγκεχωρημένα προσκεκριμένα ἐστὶν οὕτως ἔχοντα. ὅπως τὰ τέκνα αὐτοῦ τοῦ ̓Ιουδαίων ἔθνους ἄρχῃ, καὶ τοὺς δεδομένους τόπους καρπίζωνται, καὶ ὁ ἀρχιερεὺς αὐτὸς καὶ ἐθνάρχης τῶν ̓Ιουδαίων προϊστῆται τῶν ἀδικουμένων.
14.199 Γάιος Καῖσαρ αὐτοκράτωρ δικτάτωρ ὕπατος τιμῆς καὶ ἀρετῆς καὶ φιλανθρωπίας ἕνεκεν συνεχώρησεν ἐπὶ συμφέροντι καὶ τῇ συγκλήτῳ καὶ τῷ δήμῳ τῶν ̔Ρωμαίων ̔Υρκανὸν ̓Αλεξάνδρου υἱὸν καὶ τέκνα αὐτοῦ ἀρχιερεῖς τε καὶ ἱερεῖς ̔Ιεροσολύμων καὶ τοῦ ἔθνους εἶναι ἐπὶ τοῖς δικαίοις, οἷς καὶ οἱ πρόγονοι αὐτῶν τὴν ἀρχιερωσύνην διακατέσχον.' "
14.202 Γάιος Καῖσαρ αὐτοκράτωρ τὸ δεύτερον ἔστησεν κατ' ἐνιαυτὸν ὅπως τελῶσιν ὑπὲρ τῆς ̔Ιεροσολυμιτῶν πόλεως ̓Ιόππης ὑπεξαιρουμένης χωρὶς τοῦ ἑβδόμου ἔτους, ὃν σαββατικὸν ἐνιαυτὸν προσαγορεύουσιν, ἐπεὶ ἐν αὐτῷ μήτε τὸν ἀπὸ τῶν δένδρων καρπὸν λαμβάνουσιν μήτε σπείρουσιν." '14.203 καὶ ἵνα ἐν Σιδῶνι τῷ δευτέρῳ ἔτει τὸν φόρον ἀποδιδῶσιν τὸ τέταρτον τῶν σπειρομένων, πρὸς τούτοις ἔτι καὶ ̔Υρκανῷ καὶ τοῖς τέκνοις αὐτοῦ τὰς δεκάτας τελῶσιν, ἃς ἐτέλουν καὶ τοῖς προγόνοις αὐτῶν.' "
14.205 ὅσα τε μετὰ ταῦτα ἔσχον ἢ ἐπρίαντο καὶ διακατέσχον καὶ ἐνεμήθησαν, ταῦτα πάντα αὐτοὺς ἔχειν. ̓Ιόππην τε πόλιν, ἣν ἀπ' ἀρχῆς ἔσχον οἱ ̓Ιουδαῖοι ποιούμενοι τὴν πρὸς ̔Ρωμαίους φιλίαν αὐτῶν εἶναι, καθὼς καὶ τὸ πρῶτον, ἡμῖν ἀρέσκει," "14.206 φόρους τε ὑπὲρ ταύτης τῆς πόλεως ̔Υρκανὸν ̓Αλεξάνδρου υἱὸν καὶ παῖδας αὐτοῦ παρὰ τῶν τὴν γῆν νεμομένων χώρας λιμένος ἐξαγωγίου κατ' ἐνιαυτὸν Σιδῶνι μοδίους δισμυρίους χοε ὑπεξαιρουμένου τοῦ ἑβδόμου ἔτους, ὃν σαββατικὸν καλοῦσιν, καθ' ὃν οὔτε ἀροῦσιν οὔτε τὸν ἀπὸ τῶν δένδρων καρπὸν λαμβάνουσιν." 14.246 βούλομαι οὖν ὑμᾶς εἰδέναι, ὅτι διακούσας ἐγὼ λόγων ἐξ ἀντικαταστάσεως γενομένων ἐπέκρινα μὴ κωλύεσθαι ̓Ιουδαίους τοῖς αὐτῶν ἔθεσι χρῆσθαι.' "
18.82 προσποιησάμενος δὲ τρεῖς ἄνδρας εἰς τὰ πάντα ὁμοιοτρόπους τούτοις ἐπιφοιτήσασαν Φουλβίαν τῶν ἐν ἀξιώματι γυναικῶν καὶ νομίμοις προσεληλυθυῖαν τοῖς ̓Ιουδαϊκοῖς πείθουσι πορφύραν καὶ χρυσὸν εἰς τὸ ἐν ̔Ιεροσολύμοις ἱερὸν διαπέμψασθαι, καὶ λαβόντες ἐπὶ χρείας τοῖς ἰδίοις ἀναλώμασιν αὐτὰ ποιοῦνται, ἐφ' ὅπερ καὶ τὸ πρῶτον ἡ αἴτησις ἐπράσσετο." " None | sup>
13.67 I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages;
14.196 3. “The decrees of Caius Caesar, consul, containing what hath been granted and determined, are as follows: That Hyrcanus and his children bear rule over the nation of the Jews, and have the profits of the places to them bequeathed; and that he, as himself the high priest and ethnarch of the Jews, defend those that are injured;
14.199 4. “Caius Caesar, imperator, dictator, consul, hath granted, That out of regard to the honor, and virtue, and kindness of the man, and for the advantage of the senate, and of the people of Rome, Hyrcanus, the son of Alexander, both he and his children, be high priests and priests of Jerusalem, and of the Jewish nation, by the same right, and according to the same laws, by which their progenitors have held the priesthood.”
14.202 6. “Caius Caesar, imperator the second time, hath ordained, That all the country of the Jews, excepting Joppa, do pay a tribute yearly for the city Jerusalem, excepting the seventh, which they call the sabbatical year, because thereon they neither receive the fruits of their trees, nor do they sow their land; 14.203 and that they pay their tribute in Sidon on the second year of that sabbatical period, the fourth part of what was sown: and besides this, they are to pay the same tithes to Hyrcanus and his sons which they paid to their forefathers.
14.205 and that whatsoever they shall hereafter have, and are in possession of, or have bought, they shall retain them all. It is also our pleasure that the city Joppa, which the Jews had originally, when they made a league of friendship with the Romans, shall belong to them, as it formerly did; 14.206 and that Hyrcanus, the son of Alexander, and his sons, have as tribute of that city from those that occupy the land for the country, and for what they export every year to Sidon, twenty thousand six hundred and seventy-five modii every year, the seventh year, which they call the Sabbatic year, excepted, whereon they neither plough, nor receive the product of their trees.
14.246 I would therefore have you know, that upon hearing the pleadings on both sides, I gave sentence that the Jews should not be prohibited to make use of their own customs.”
18.82 He procured also three other men, entirely of the same character with himself, to be his partners. These men persuaded Fulvia, a woman of great dignity, and one that had embraced the Jewish religion, to send purple and gold to the temple at Jerusalem; and when they had gotten them, they employed them for their own uses, and spent the money themselves, on which account it was that they at first required it of her.' ' None |
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19. New Testament, Acts, 16.9-16.10, 16.14 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • Dreams and visions, form criticism/classification, symbolic dreams • Luke’s hermeneutic, Schemes for classifying • class • class, socio-economic
Found in books: Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 147; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 161; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 318; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 153
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16.9 καὶ ὅραμα διὰ νυκτὸς τῷ Παύλῳ ὤφθη, ἀνὴρ Μακεδών τις ἦν ἑστὼς καὶ παρακαλῶν αὐτὸν καὶ λέγων Διαβὰς εἰς Μακεδονίαν βοήθησον ἡμῖν. 16.10 ὡς δὲ τὸ ὅραμα εἶδεν, εὐθέως ἐζητήσαμεν ἐξελθεῖν εἰς Μακεδονίαν, συνβιβάζοντες ὅτι προσκέκληται ἡμᾶς ὁ θεὸς εὐαγγελίσασθαι αὐτούς.
16.14 καί τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως Θυατείρων σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ Παύλου.' ' None | sup>
16.9 A vision appeared to Paul in the night. There was a man of Macedonia standing, begging him, and saying, "Come over into Macedonia and help us." 16.10 When he had seen the vision, immediately we sought to go out to Macedonia, concluding that the Lord had called us to preach the gospel to them.
16.14 A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. ' ' None |
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20. New Testament, Hebrews, 5.14 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Christianity, classes • Psychic Adam/Eve/body, class • Spiritual, class • soul, classifying
Found in books: Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 130; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 131
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5.14 τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ.'' None | sup>
5.14 But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil. '' None |
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21. New Testament, Luke, 24.25 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • ethical reasoning, of lower class
Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 151; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 351
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24.25 καὶ αὐτὸς εἶπεν πρὸς αὐτούς Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται·'' None | sup>
24.25 He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! '' None |
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22. Quintilian, Institutes of Oratory, 11.1.31 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • class status • social classes, colors appropriate, for
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 66; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 73
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11.1.31 \xa0Again, different kinds of eloquence suit different speakers. For example, a full, haughty, bold and florid style would be less becoming to an old man than that restrained, mild and precise style to which Cicero refers, when he says that his style is beginning to grow gray-haired. It is the same with their style as their clothes; purple and scarlet raiment goes ill with grey hairs.'' None |
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23. Quintilian, Institutio Oratoria, 11.1.31 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • class status • social classes, colors appropriate, for
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 66; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 73
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11.1.31 \xa0Again, different kinds of eloquence suit different speakers. For example, a full, haughty, bold and florid style would be less becoming to an old man than that restrained, mild and precise style to which Cicero refers, when he says that his style is beginning to grow gray-haired. It is the same with their style as their clothes; purple and scarlet raiment goes ill with grey hairs.'' None |
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24. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dreams and visions, form criticism/classification, message dreams • class status • self, within classes of experience
Found in books: Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 113; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 134; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 156, 188
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25. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • class (social) • class status
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 28; Gazzarri and Weiner (2023), Searching for the Cinaedus in Ancient Rome. 146
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26. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • class size • social class, and lineage
Found in books: Hirshman (2009), The Stabilization of Rabbinic Culture, 100 C, 89; Rubenstein (2003), The Culture of the Babylonian Talmud. 80
| 62b אכולהו והא ששה חדשים קאמר אינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו,א"ל רבה בר רב חנן לאביי חמר ונעשה גמל מאי א"ל רוצה אשה בקב ותיפלות מעשרה קבין ופרישות:,הספנים אחת לששה חדשים דברי ר\' אליעזר: אמר רב ברונא אמר רב הלכה כר"א אמר רב אדא בר אהבה אמר רב זו דברי ר\' אליעזר אבל חכמים אומרים התלמידים יוצאין לת"ת ב\' וג\' שנים שלא ברשות אמר רבא סמכו רבנן אדרב אדא בר אהבה ועבדי עובדא בנפשייהו,כי הא דרב רחומי הוה שכיח קמיה דרבא במחוזא הוה רגיל דהוה אתי לביתיה כל מעלי יומא דכיפורי יומא חד משכתיה שמעתא הוה מסכיא דביתהו השתא אתי השתא אתי לא אתא חלש דעתה אחית דמעתא מעינה הוה יתיב באיגרא אפחית איגרא מתותיה ונח נפשיה,עונה של תלמידי חכמים אימת אמר רב יהודה אמר שמואל מע"ש לע"ש (תהלים א, ג) אשר פריו יתן בעתו אמר רב יהודה ואיתימא רב הונא ואיתימא רב נחמן זה המשמש מטתו מע"ש לע"ש,יהודה בריה דר\' חייא חתניה דר\' ינאי הוה אזיל ויתיב בבי רב וכל בי שמשי הוה אתי לביתיה וכי הוה אתי הוה קא חזי קמיה עמודא דנורא יומא חד משכתיה שמעתא כיון דלא חזי ההוא סימנא אמר להו רבי ינאי כפו מטתו שאילמלי יהודה קיים לא ביטל עונתו הואי (קהלת י, ה) כשגגה שיוצא מלפני השליט ונח נפשיה,רבי איעסק ליה לבריה בי רבי חייא כי מטא למיכתב כתובה נח נפשה דרביתא אמר רבי ח"ו פסולא איכא יתיבו ועיינו במשפחות רבי אתי משפטיה בן אביטל ורבי חייא אתי משמעי אחי דוד,אזיל איעסק ליה לבריה בי ר\' יוסי בן זימרא פסקו ליה תרתי סרי שנין למיזל בבי רב אחלפוה קמיה אמר להו ניהוו שית שנין אחלפוה קמיה אמר להו איכניס והדר איזיל הוה קא מכסיף מאבוה א"ל בני דעת קונך יש בך,מעיקרא כתיב (שמות טו, יז) תביאמו ותטעמו ולבסוף כתיב (שמות כה, ח) ועשו לי מקדש ושכנתי בתוכם,אזיל יתיב תרתי סרי שני בבי רב עד דאתא איעקרא דביתהו אמר רבי היכי נעביד נגרשה יאמרו ענייה זו לשוא שימרה נינסיב איתתא אחריתי יאמרו זו אשתו וזו זונתו בעי עלה רחמי ואיתסיאת:,רבי חנניה בן חכינאי הוה קאזיל לבי רב בשילהי הלוליה דר"ש בן יוחאי א"ל איעכב לי עד דאתי בהדך לא איעכבא ליה אזל יתיב תרי סרי שני בבי רב עד דאתי אישתנו שבילי דמתא ולא ידע למיזל לביתיה,אזל יתיב אגודא דנהרא שמע לההיא רביתא דהוו קרו לה בת חכינאי בת חכינאי מלי קולתך ותא ניזיל אמר ש"מ האי רביתא דידן אזל בתרה הוה יתיבא דביתהו קא נהלה קמחא דל עינה חזיתיה סוי לבה פרח רוחה אמר לפניו רבש"ע ענייה זו זה שכרה בעא רחמי עלה וחייה,רבי חמא בר ביסא אזיל יתיב תרי סרי שני בבי מדרשא כי אתא אמר לא איעביד כדעביד בן חכינאי עייל יתיב במדרשא שלח לביתיה אתא ר\' אושעיא בריה יתיב קמיה הוה קא משאיל ליה שמעתא חזא דקא מתחדדי שמעתיה חלש דעתיה אמר אי הואי הכא הוה לי זרע כי האי,על לביתיה על בריה קם קמיה הוא סבר למשאליה שמעתתא קא בעי אמרה ליה דביתהו מי איכא אבא דקאים מקמי ברא קרי עליה רמי בר חמא (קהלת ד, יב) החוט המשולש לא במהרה ינתק זה ר\' אושעיא בנו של רבי חמא בר ביסא,ר"ע רעיא דבן כלבא שבוע הוה חזיתיה ברתיה דהוה צניע ומעלי אמרה ליה אי מקדשנא לך אזלת לבי רב אמר לה אין איקדשא ליה בצינעה ושדרתיה שמע אבוה אפקה מביתיה אדרה הנאה מנכסיה אזיל יתיב תרי סרי שנין בבי רב כי אתא אייתי בהדיה תרי סרי אלפי תלמידי שמעיה לההוא סבא דקאמר לה עד כמה'' None | 62b the tanna taught us a halakha with regard to all of them, not only a man of leisure or a laborer. He asked him: But with regard to a sailor it said that the set interval for conjugal relations is six months; why, then, should he have to divorce her if he vowed to forbid these relations for only a week? He answered him: It is well known that one who has bread in his basket is not comparable to one who does not have bread in his basket. On a fast day, one who does not have bread available in his basket suffers more than one who does have bread available and knows that he will be able to eat later. In this case as well, when a woman knows that marital relations are forbidden to her due to a vow, her suffering from waiting for her husband to return is increased.,Rabba bar Rav Ha said to Abaye: If a donkey driver who is already married wants to become a camel driver, what is the halakha? Is he permitted to change his profession in order to earn more money from his work, even though this will mean he reduces the frequency with which he engages in conjugal relations with his wife? He answered him: A woman prefers a kav, i.e., modest means, with conjugal relations to ten kav with abstinence. Consequently, he is not allowed to change his profession without her permission.,§ The mishna stated: For sailors, the set interval for conjugal relations is once every six months. This is the statement of Rabbi Eliezer. Rav Berona said that Rav said: The halakha is in accordance with the opinion of Rabbi Eliezer. Rav Adda bar Ahava said that Rav said: This is the statement of Rabbi Eliezer, but the Rabbis say: Students may leave their homes to study Torah for as long as two or three years without permission from their wives. Rava said: The Sages relied on Rabbi Adda bar Ahava’s opinion and performed an action like this themselves, but the results were sometimes fatal.,This is as it is related about Rav Reḥumi, who would commonly study before Rava in Meḥoza: He was accustomed to come back to his home every year on the eve of Yom Kippur. One day he was particularly engrossed in the halakha he was studying, and so he remained in the study hall and did not go home. His wife was expecting him that day and continually said to herself: Now he is coming, now he is coming. But in the end, he did not come. She was distressed by this and a tear fell from her eye. At that exact moment, Rav Reḥumi was sitting on the roof. The roof collapsed under him and he died. This teaches how much one must be careful, as he was punished severely for causing anguish to his wife, even inadvertently.,§ When is the ideal time for Torah scholars to fulfill their conjugal obligations? Rav Yehuda said that Shmuel said: The appropriate time for them is from Shabbat eve to Shabbat eve, i.e., on Friday nights. Similarly, it is stated with regard to the verse “that brings forth its fruit in its season” (Psalms 1:3): Rav Yehuda said, and some say that it was Rav Huna, and some say that it was Rav Naḥman: This is referring to one who engages in marital relations, bringing forth his fruit, from Shabbat eve to Shabbat eve.,It is related further that Yehuda, son of Rabbi Ḥiyya and son-in-law of Rabbi Yannai, would go and sit in the study hall, and every Shabbat eve at twilight he would come to his house. When he would come, Rabbi Yannai would see a pillar of fire preceding him due to his sanctity. One day he was engrossed in the halakha he was studying, and he stayed in the study hall and did not return home. When Rabbi Yannai did not see that sign preceding him, he said to the family: Turn his bed over, as one does at times of mourning, since he must have died, reasoning that if Yehuda were alive he would not have missed his set interval for conjugal relations and would certainly have come home. What he said became “like an error that proceeds from a ruler” (Ecclesiastes 10:5), and Yehuda, son of Rabbi Ḥiyya, died.,It is related further that Rabbi Yehuda HaNasi arranged for his son to marry a daughter of the household of Rabbi Ḥiyya. When he came to write the marriage contract, the girl died. Rabbi Yehuda HaNasi said: Is there, Heaven forbid, some disqualification in these families, as it appears that God prevented this match from taking place? They sat and looked into the families’ ancestry and found that Rabbi Yehuda HaNasi was descended from Shefatya ben Avital, the wife of David, whereas Rabbi Ḥiyya was descended from Shimi, David’s brother.,He went and arranged for his son to marry a daughter of the household of Rabbi Yosei ben Zimra. They agreed for him that they would support him for twelve years to go to study in the study hall. It was assumed that he would first go to study and afterward get married. They passed the girl in front of the groom and when he saw her he said: Let it be just six years. They passed her in front of him again and he said to them: I will marry her now and then go to study. He was then ashamed to see his father, as he thought he would reprimand him because when he saw the girl he desired her and could not wait. His father placated him and said to him: My son, you have your Maker’s perception, meaning you acted the same way that God does.,The proof for this is that initially it is written: “You bring them and plant them in the mountain of Your inheritance, the place that You, O Lord, have made for You to dwell in” (Exodus 15:17), which indicates that God’s original intention was to build a Temple for the Jewish people after they had entered Eretz Yisrael. And ultimately it is written: “And let them make Me a Sanctuary, that I may dwell among them” (Exodus 25:8), i.e., even while they were still in the desert, which indicates that due to their closeness to God, they enjoyed greater affection and He therefore advanced what would originally have come later.,After his wedding he went and sat for twelve years in the study hall. By the time he came back his wife had become infertile, as a consequence of spending many years without her husband. Rabbi Yehuda HaNasi said: What should we do? If he will divorce her, people will say: This poor woman waited and hoped for naught. If he will marry another woman to beget children, people will say: This one, who bears him children, is his wife and that one, who lives with him, is his mistress. Therefore, her husband pleaded with God to have mercy on her and she was cured.,Rabbi Ḥaya ben Ḥakhinai went to the study hall at the end of Rabbi Shimon ben Yoḥai’s wedding feast. Rabbi Shimon said to him: Wait for me until I can come with you, after my days of celebration are over. However, since he wanted to learn Torah, he did not wait and went and sat for twelve years in the study hall. By the time he came back, all the paths of his city had changed and he did not know how to go to his home.,He went and sat on the bank of the river and heard people calling to a certain girl: Daughter of Ḥakhinai, daughter of Ḥakhinai, fill your pitcher and come up. He said: I can conclude from this that this is our daughter, meaning his own daughter, whom he had not recognized after so many years. He followed her to his house. His wife was sitting and sifting flour. She lifted her eyes up, saw him and recognized him, and her heart fluttered with agitation and she passed away from the emotional stress. Rabbi Ḥaya said before God: Master of the universe, is this the reward of this poor woman? He pleaded for mercy for her and she lived.,Rabbi Ḥama bar Bisa went and sat for twelve years in the study hall. When he came back to his house, he said: I will not do what the son of Ḥakhinai, who came home suddenly with tragic consequences for his wife, did. He went and sat in the study hall in his hometown, and sent a message to his house that he had arrived. While he was sitting there his son Rabbi Oshaya, whom he did not recognize, came and sat before him. Rabbi Oshaya asked him questions about halakha, and Rabbi Ḥama saw that the halakhot of Rabbi Oshaya were incisive, i.e., he was very sharp. Rabbi Ḥama was distressed and said: If I had been here and had taught my son I would have had a child like this.,Rabbi Ḥama went in to his house and his son went in with him. Rabbi Ḥama then stood up before him to honor a Torah scholar, since he thought that he wanted to ask him a matter of halakha. His wife said to him: Is there a father who stands up before his son? The Gemara comments: Rami bar Ḥama read the verse about him: “A threefold cord is not quickly broken” (Ecclesiastes 4:12). This is referring to Rabbi Oshaya, son of Rabbi Ḥama bar Bisa, as he represented the third generation of Torah scholars in his family.,The Gemara further relates: Rabbi Akiva was the shepherd of ben Kalba Savua, one of the wealthy residents of Jerusalem. The daughter of Ben Kalba Savua saw that he was humble and refined. She said to him: If I betroth myself to you, will you go to the study hall to learn Torah? He said to her: Yes. She became betrothed to him privately and sent him off to study. Her father heard this and became angry. He removed her from his house and took a vow prohibiting her from benefiting from his property. Rabbi Akiva went and sat for twelve years in the study hall. When he came back to his house he brought twelve thousand students with him, and as he approached he heard an old man saying to his wife: For how long'' None |
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27. Diogenes Laertius, Lives of The Philosophers, 1.53, 7.98, 10.6 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Cicero, on species-level classification • Classification of philosophies • class • class struggle • eupatheiai, classified by species
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 472, 474; Graver (2007), Stoicism and Emotion, 244, 246; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 82; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 64, 65
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1.53 I am not the only man who has aimed at a tyranny in Greece, nor am I, a descendant of Codrus, unfitted for the part. That is, I resume the privileges which the Athenians swore to confer upon Codrus and his family, although later they took them away. In everything else I commit no offence against God or man; but I leave to the Athenians the management of their affairs according to the ordices established by you. And they are better governed than they would be under a democracy; for I allow no one to extend his rights, and though I am tyrant I arrogate to myself no undue share of reputation and honour, but merely such stated privileges as belonged to the kings in former times. Every citizen pays a tithe of his property, not to me but to a fund for defraying the cost of the public sacrifices or any other charges on the State or the expenditure on any war which may come upon us.' "
7.98 of mental goods some are habits, others are dispositions, while others again are neither the one nor the other. The virtues are dispositions, while accomplishments or avocations are matters of habit, and activities as such or exercise of faculty neither the one nor the other. And in general there are some mixed goods: e.g. to be happy in one's children or in one's old age. But knowledge is a pure good. Again, some goods are permanent like the virtues, others transitory like joy and walking-exercise." 10.6 It is added that he corresponded with many courtesans, and especially with Leontion, of whom Metrodorus also was enamoured. It is observed too that in his treatise On the Ethical End he writes in these terms: I know not how to conceive the good, apart from the pleasures of taste, sexual pleasures, the pleasures of sound and the pleasures of beautiful form. And in his letter to Pythocles: Hoist all sail, my dear boy, and steer clear of all culture. Epictetus calls him preacher of effeminacy and showers abuse on him.Again there was Timocrates, the brother of Metrodorus, who was his disciple and then left the school. He in the book entitled Merriment asserts that Epicurus vomited twice a day from over-indulgence, and goes on to say that he himself had much ado to escape from those notorious midnight philosophizings and the confraternity with all its secrets;'' None |
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28. None, None, nan (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Spiritual, class • three classes of persons
Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 137, 145; Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 194
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29. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Arrangement (Classification), of Aristotle’s writings • Classification (Arrangement), of parts of philosophy • Classification of philosophies
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 468; Motta and Petrucci (2022), Isagogical Crossroads from the Early Imperial Age to the End of Antiquity, 18, 106
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30. Demosthenes, Orations, 18.102
Tagged with subjects: • class struggle • liturgical class
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 201; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 57
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18.102 I will now return to my next ensuing public actions; consider them once again in relation to the best interests of the commonwealth. Observing that the navy was going to pieces, that the wealthy were let off with trifling contributions, while citizens of moderate or small means were losing all they had, and that as a result the government was missing its opportunities, I made a statute under which I compelled the wealthy to take their fair share of expense, stopped the oppression of the poor, and, by a measure of great public benefit, caused your naval preparations to be made in good time.'' None |
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