1. Hebrew Bible, 2 Kings, 2.12, 6.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •theodosian code, synagogue officials Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 429| 2.12. "וֶאֱלִישָׁע רֹאֶה וְהוּא מְצַעֵק אָבִי אָבִי רֶכֶב יִשְׂרָאֵל וּפָרָשָׁיו וְלֹא רָאָהוּ עוֹד וַיַּחֲזֵק בִּבְגָדָיו וַיִּקְרָעֵם לִשְׁנַיִם קְרָעִים׃", 6.21. "וַיֹּאמֶר מֶלֶךְ־יִשְׂרָאֵל אֶל־אֱלִישָׁע כִּרְאֹתוֹ אוֹתָם הַאַכֶּה אַכֶּה אָבִי׃", | 2.12. "And Elisha saw it, and he cried: ‘My father, my father, the chariots of Israel and the horsemen thereof! ’ And he saw him no more; and he took hold of his own clothes, and rent them in two pieces.", 6.21. "And the king of Israel said unto Elisha, when he saw them: ‘My father, shall I smite them? shall I smite them?’", |
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| 2. Hippocrates, On Ancient Medicine, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 139 |
3. Thucydides, The History of The Peloponnesian War, 7.87.1-7.87.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •theodosian code Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 140| 7.87.1. τοὺς δ’ ἐν ταῖς λιθοτομίαις οἱ Συρακόσιοι χαλεπῶς τοὺς πρώτους χρόνους μετεχείρισαν. ἐν γὰρ κοίλῳ χωρίῳ ὄντας καὶ ὀλίγῳ πολλοὺς οἵ τε ἥλιοι τὸ πρῶτον καὶ τὸ πνῖγος ἔτι ἐλύπει διὰ τὸ ἀστέγαστον καὶ αἱ νύκτες ἐπιγιγνόμεναι τοὐναντίον μετοπωριναὶ καὶ ψυχραὶ τῇ μεταβολῇ ἐς ἀσθένειαν ἐνεωτέριζον, 7.87.2. πάντα τε ποιούντων αὐτῶν διὰ στενοχωρίαν ἐν τῷ αὐτῷ καὶ προσέτι τῶν νεκρῶν ὁμοῦ ἐπ᾽ ἀλλήλοις ξυννενημένων, οἳ ἔκ τε τῶν τραυμάτων καὶ διὰ τὴν μεταβολὴν καὶ τὸ τοιοῦτον ἀπέθνῃσκον, καὶ ὀσμαὶ ἦσαν οὐκ ἀνεκτοί, καὶ λιμῷ ἅμα καὶ δίψῃ ἐπιέζοντο ʽἐδίδοσαν γὰρ αὐτῶν ἑκάστῳ ἐπὶ ὀκτὼ μῆνας κοτύλην ὕδατος καὶ δύο κοτύλας σίτοὐ, ἄλλα τε ὅσα εἰκὸς ἐν τῷ τοιούτῳ χωρίῳ ἐμπεπτωκότας κακοπαθῆσαι, οὐδὲν ὅτι οὐκ ἐπεγένετο αὐτοῖς: 7.87.3. καὶ ἡμέρας μὲν ἑβδομήκοντά τινας οὕτω διῃτήθησαν ἁθρόοι: ἔπειτα πλὴν Ἀθηναίων καὶ εἴ τινες Σικελιωτῶν ἢ Ἰταλιωτῶν ξυνεστράτευσαν, τοὺς ἄλλους ἀπέδοντο. | 7.87.1. The prisoners in the quarries were at first hardly treated by the Syracusans. Crowded in a narrow hole, without any roof to cover them, the heat of the sun and the stifling closeness of the air tormented them during the day, and then the nights which came on autumnal and chilly, made them ill by the violence of the change; 7.87.2. besides, as they had to do everything in the same place for want of room, and the bodies of those who died of their wounds or from the variation in the temperature, or from similar causes, were left heaped together one upon another, intolerable stenches arose; while hunger and thirst never ceased to afflict them, each man during eight months having only half a pint of water and a pint of corn given him daily. In short, no single suffering to be apprehended by men thrust into such a place was spared them. 7.87.3. For some seventy days they thus lived all together, after which all, except the Athenians and any Siceliots or Italiots who had joined in the expedition, were sold. |
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4. Cicero, On Duties, 1.53 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 137| 1.53. Gradus autem plures sunt societatis hominum. Ut enim ab illa infinita discedatur, propior est eiusdem gentis, nationis, linguae, qua maxime homines coniunguntur; interius etiam est eiusdem esse civitatis; multa enim sunt civibus inter se communia, forum, fana, porticus, viae, leges, iura: iudicia, suffragia, consuetudines praeterea et familiaritates multisque cum multis res rationesque contractae. Artior vero colligatio est societatis propinquorum; ab illa enim immensa societate humani generis in exiguum angustumque concluditur. | 1.53. Then, too, there are a great many degrees of closeness or remoteness in human society. To proceed beyond the universal bond of our common humanity, there is the closer one of belonging to the same people, tribe, and tongue, by which men are very closely bound together; it is a still closer relation to be citizens of the same city-state; for fellow-citizens have much in common â forum, temples colonnades, streets, statutes, laws, courts, rights of suffrage, to say nothing of social and friendly circles and diverse business relations with many. But a still closer social union exists between kindred. Starting with that infinite bond of union of the human race in general, the conception is now confined to a small and narrow circle. |
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5. Septuagint, 2 Maccabees, 14.37 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •theodosian code, synagogue officials Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 429 | 14.37. A certain Razis, one of the elders of Jerusalem, was denounced to Nicanor as a man who loved his fellow citizens and was very well thought of and for his good will was called father of the Jews.' |
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| 6. Cicero, Republic, 1.39.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 138, 144 |
7. Cicero, On The Nature of The Gods, 2.58 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •code, theodosian (codex theodosianus), goals and production of •theodosios ii, theodosian code and Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 256 | 2.58. the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind. |
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| 8. Cicero, On Laws, 1.17-1.18, 1.42-1.43, 2.10-2.11, 2.13, 2.52 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 133, 135, 137, 138 |
| 9. Cicero, On The Haruspices, 14-15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 135 |
10. Cicero, De Domo Sua, 32-33 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 135| 33. hominem longe audacissimum nuper habuimus in civitate C. Fimbriam et, quod inter omnis constat, nisi inter eos qui ipsi quoque insaniunt insanissimum. is cum curasset in funere C. G aii Mari ut Q. Scaevola volneraretur, vir sanctissimus atque ornatissimus nostrae civitatis, de cuius laude neque hic locus est ut multa dicantur neque plura tamen dici possunt quam populus Romanus memoria retinet, diem Scaevolae dixit, postea quam comperit eum posse vivere. cum ab eo quaereretur quid tandem accusaturus esset eum quem pro dignitate ne laudare quidem quisquam satis commode posset, aiunt hominem, ut erat furiosus, respondisse: 'quod non totum telum corpore recepisset.' quo populus Romanus nihil vidit indignius nisi eiusdem viri mortem, quae tantum potuit ut omnis occisus occisus ς : civis suos A πφ : civis σχψ perdiderit et adflixerit; quos quia servare per compositionem servare per compositionem ed. R : servare per conservare posicionem σχ : servare per cos. repositionem A πφ : conservare per positionem σχ2 : conservare per compositionem ψ volebat, ipse ab eis interemptus est. | |
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| 11. Varro, On The Latin Language, 5.151 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •theodosian code Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 140 |
| 12. Livy, History, 3.34.6, 32.26.18 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •codes, theodosian •theodosian code Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 134; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 140 |
13. Diodorus Siculus, Historical Library, 31.9.2-31.9.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •theodosian code Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 140, 143 | 31.9.2. This prison is a deep underground dungeon, no larger than a nine-couch room, dark, and noisome from the large numbers committed to the place, who were men under condemnation on capital charges, for most of this category were incarcerated there at that period. With so many shut up in such close quarters, the poor wretches were reduced to the physical appearance of brutes, and since their food and everything pertaining to their other needs was all foully commingled, a stench so terrible assailed anyone who drew near that it could scarcely be endured. 31.9.3. There for seven days Perseus remained, in such sorry plight that he begged succour even from men of the meanest stamp, whose food was the prison ration. They, indeed, affected by the magnitude of his misfortune, in which they shared, wept and generously gave him a portion of whatever they received. A sword with which to kill himself was thrown down to him, and a noose for hanging, with full freedom to use them as he might wish. 31.9.4. Nothing, however, seems so sweet to those who have suffered misfortune as life itself, even when their sufferings would warrant death. And at last he would have died under these deprivations had not Marcus Aemilius, leader of the senate, to maintain both his own principles and his country's code of equity, indigtly admonished the senate, even if they had nothing to fear from men, at least to respect the Nemesis that dogs those who arrogantly abuse their power. 31.9.5. As a result, Perseus was placed in more suitable custody, and, because of the senate's kindness, sustained himself by vain hopes, only to meet at last an end that matched his earlier misfortunes. For after clinging to life for two years, he offended the barbarians who were his guards, and was prevented from sleeping until he died of it. |
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| 14. Sallust, Catiline, 55.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •theodosian code Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 143 |
| 15. Sallust, Iugurtha, 14.15 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •theodosian code Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 140 |
16. Mishnah, Middot, 2.5-2.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •theodosian code, synagogue officials Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 429| 2.5. "עֶזְרַת הַנָּשִׁים הָיְתָה אֹרֶךְ מֵאָה וּשְׁלשִׁים וְחָמֵשׁ עַל רֹחַב מֵאָה וּשְׁלֹשִׁים וְחָמֵשׁ. וְאַרְבַּע לְשָׁכוֹת הָיוּ בְאַרְבַּע מִקְצוֹעוֹתֶיהָ, שֶׁל אַרְבָּעִים אַרְבָּעִים אַמָּה. וְלֹא הָיוּ מְקוֹרוֹת. וְכָךְ הֵם עֲתִידִים לִהְיוֹת, שֶׁנֶּאֱמַר (יחזקאל מו), וַיּוֹצִיאֵנִי אֶל הֶחָצֵר הַחִיצוֹנָה וַיַּעֲבִירֵנִי אֶל אַרְבַּעַת מִקְצוֹעֵי הֶחָצֵר וְהִנֵּה חָצֵר בְּמִקְצֹעַ הֶחָצֵר, חָצֵר בְּמִקְצֹעַ הֶחָצֵר, בְּאַרְבַּעַת מִקְצֹעוֹת הֶחָצֵר חֲצֵרוֹת קְטֻרוֹת. וְאֵין קְטֻרוֹת אֶלָּא שֶׁאֵינָן מְקוֹרוֹת. וּמֶה הָיוּ מְשַׁמְּשׁוֹת. דְּרוֹמִית מִזְרָחִית, הִיא הָיְתָה לִשְׁכַּת הַנְּזִירִים, שֶׁשָּׁם הַנְּזִירִים מְבַשְּׁלִין אֶת שַׁלְמֵיהֶן, וּמְגַלְּחִין אֶת שְׂעָרָן, וּמְשַׁלְּחִים תַּחַת הַדּוּד. מִזְרָחִית צְפוֹנִית, הִיא הָיְתָה לִשְׁכַּת הָעֵצִים, שֶׁשָּׁם הַכֹּהֲנִים בַּעֲלֵי מוּמִין מַתְלִיעִין הָעֵצִים. וְכָל עֵץ שֶׁנִּמְצָא בוֹ תוֹלַעַת, פָּסוּל מֵעַל גַּבֵּי הַמִּזְבֵּחַ. צְפוֹנִית מַעֲרָבִית, הִיא הָיְתָה לִשְׁכַּת מְצֹרָעִים. מַעֲרָבִית דְּרוֹמִית, אָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב, שָׁכַחְתִּי מֶה הָיְתָה מְשַׁמֶּשֶׁת. אַבָּא שָׁאוּל אוֹמֵר, שָׁם הָיוּ נוֹתְנִין יַיִן וָשֶׁמֶן, הִיא הָיְתָה נִקְרֵאת לִשְׁכַּת בֵּית שְׁמַנְיָה. וַחֲלָקָה הָיְתָה בָּרִאשׁוֹנָה, וְהִקִּיפוּהָ כְצוֹצְרָה, שֶׁהַנָּשִׁים רוֹאוֹת מִלְמַעְלָן, וְהָאֲנָשִׁים מִלְּמַטָּן, כְּדֵי שֶׁלֹּא יְהוּ מְעֹרָבִין. וַחֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת עוֹלוֹת מִתּוֹכָהּ לְעֶזְרַת יִשְׂרָאֵל, כְּנֶגֶד חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת שֶׁבַּתְּהִלִּים, שֶׁעֲלֵיהֶן הַלְוִיִּם אוֹמְרִים בַּשִּׁיר. לֹא הָיוּ טְרוּטוֹת, אֶלָּא מֻקָּפוֹת כַּחֲצִי גֹרֶן עֲגֻלָּה: \n", 2.6. "וּלְשָׁכוֹת הָיוּ תַחַת עֶזְרַת יִשְׂרָאֵל, וּפְתוּחוֹת לְעֶזְרַת הַנָּשִׁים, שֶׁשָּׁם הַלְוִיִּם נוֹתְנִים כִּנּוֹרוֹת וּנְבָלִים וּמְצִלְתַּיִם וְכָל כְּלֵי שִׁיר. עֶזְרַת יִשְׂרָאֵל הָיְתָה אֹרֶךְ מֵאָה אַמָּה וּשְׁלשִׁים וְחָמֵשׁ עַל רֹחַב אַחַת עֶשְׂרֵה. וְכֵן עֶזְרַת כֹּהֲנִים הָיְתָה אֹרֶךְ מֵאָה וּשְׁלשִׁים וְחָמֵשׁ עַל רֹחַב אַחַת עֶשְׂרֵה. וְרָאשֵׁי פִסְפָּסִין מַבְדִּילִין בֵּין עֶזְרַת יִשְׂרָאֵל לְעֶזְרַת הַכֹּהֲנִים. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, מַעֲלָה הָיְתָה שָׁם, וּגְבוֹהָה אַמָּה, וְהַדּוּכָן נָתוּן עָלֶיהָ, וּבָהּ שָׁלשׁ מַעֲלוֹת שֶׁל חֲצִי חֲצִי אַמָּה. נִמְצֵאת עֶזְרַת הַכֹּהֲנִים גְּבוֹהָה מֵעֶזְרַת יִשְׂרָאֵל שְׁתֵּי אַמּוֹת וּמֶחֱצָה. כָּל הָעֲזָרָה הָיְתָה אֹרֶךְ מֵאָה וּשְׁמוֹנִים וָשֶׁבַע עַל רֹחַב מֵאָה וּשְׁלשִׁים וְחָמֵשׁ. וּשְׁלֹשׁ עֶשְׂרֵה הִשְׁתַּחֲוָיוֹת הָיוּ שָׁם. אַבָּא יוֹסֵי בֶן חָנָן אוֹמֵר, כְּנֶגֶד שְׁלֹשָׁה עָשָׂר שְׁעָרִים. שְׁעָרִים דְּרוֹמִיִּים סְמוּכִים לַמַּעֲרָב, שַׁעַר הָעֶלְיוֹן, שַׁעַר הַדֶּלֶק, שַׁעַר הַבְּכוֹרוֹת, שַׁעַר הַמָּיִם, וְלָמָּה נִקְרָא שְׁמוֹ שַׁעַר הַמַּיִם. שֶׁבּוֹ מַכְנִיסִין צְלוֹחִית שֶׁל מַיִם שֶׁל נִסּוּךְ בֶּחָג. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, וּבוֹ הַמַּיִם מְפַכִּים, וַעֲתִידִין לִהְיוֹת יוֹצְאִין מִתַּחַת מִפְתַּן הַבָּיִת. וּלְעֻמָּתָן בַּצָּפוֹן סְמוּכִים לַמַּעֲרָב, שַׁעַר יְכָנְיָה, שַׁעַר הַקָּרְבָּן, שַׁעַר הַנָּשִׁים, שַׁעַר הַשִּׁיר. וְלָמָּה נִקְרָא שְׁמוֹ שַׁעַר יְכָנְיָה, שֶׁבּוֹ יָצָא יְכָנְיָה בְּגָלוּתוֹ. שֶׁבַּמִּזְרָח, שַׁעַר נִקָּנוֹר. וּשְׁנֵי פִשְׁפָּשִׁים הָיוּ לוֹ, אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ. וּשְׁנַיִם בַּמַעֲרָב, לֹא הָיָה לָהֶם שֵׁם: \n", | 2.5. "The courtyard of the women was a hundred and thirty-five cubits long by a hundred and thirty-five wide. It had four chambers in its four corners, each of which was forty cubits. They were not roofed, and so they will be in the time to come, as it says, “Then he brought me forth into the outer court, and caused me to pass by the four corners of the court, and behold in every corner of the court there was a court. In the four corners of the court there were keturot courts” (Ezekiel 46:21-22) and keturot means that they were not roofed. For what were they used? The southeastern one was the chamber of the Nazirites where the Nazirites used to boil their shelamim and shave their hair and throw it under the pot. The northeastern one was the wood chamber where priests with physical defects used to pick out the wood which had worms, every piece with a worm in it being unfit for use on the altar. The northwestern one was the chamber of those with skin disease. The southwestern one: Rabbi Eliezer ben Jacob said: I forget what it was used for. Abba Shaul says: they used to store there wine and oil, and it was called the chamber of oil. It [the courtyard of the women] had originally been smooth [without protrusions in the walls] but subsequently they surrounded it with a balcony so that the women could look on from above while the men were below, and they should not mix together. Fifteen steps led up from it to the courtyard of Israel, corresponding to the fifteen [songs of] ascents mentioned in the Book of Psalms, and upon which the Levites used to sing. They were not rectangular but circular like the half of a threshing floor.", 2.6. "There were chambers underneath the Court of Israel which opened into the Court of Women, where the Levites used to keep lyres and lutes and cymbals and all kinds of musical instruments. The Court of Israel was a hundred and thirty-five cubits in length by eleven in breadth. Similarly the Court of the Priests was a hundred and thirty-five cubits in length by eleven in breadth. And a row of mosaic stones separated the Court of Israel from the Court of the Priests. Rabbi Eliezer ben Jacob says: there was a step a cubit high on which a platform was placed, and it had three steps each of half a cubit in height. In this way the Court of the Priests was made two and a half cubits higher than that of Israel. The whole of the Court was a hundred and eighty-seven cubits in length by a hundred and thirty-five in breadth. And thirteen prostrations were made there. Abba Yose ben Ha says: they were made facing the thirteen gates. On the south beginning from the west there were the upper gate, the gate of burning, the gate of the firstborn, and the water gate. And why was it called the water gate? Because they brought in through it the pitcher of water for libation on the festival. Rabbi Eliezer ben Jacob says: in it the water welled up, and in the time to come from there it will come out from under the threshold of the Temple. Corresponding to them in the north beginning in the west were the gate of Yehoniah, the gate of the offering, the women's gate, the gate of song. Why was it called the gate of Yehoniah? Because Yehoniah went forth into captivity through it. On the east was the gate of Nicanor; it had two doors, one on its right and one on its left (10 +. There were further two gates in the west which had no special name (12 +.", |
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17. Mishnah, Miqvaot, 2.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •theodosian code, synagogue officials Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 429| 2.10. "מִקְוֶה שֶׁיֶּשׁ בּוֹ אַרְבָּעִים סְאָה מַיִם וָטִיט, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מַטְבִּילִין בַּמַּיִם וְאֵין מַטְבִּילִין בַּטִּיט. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, בַּמַּיִם וּבַטִּיט. בְּאֵיזֶה טִיט מַטְבִּילִין. בְּטִיט שֶׁהַמַּיִם צָפִים עַל גַּבָּיו. הָיוּ הַמַּיִם מִצַּד אֶחָד, מוֹדֶה רַבִּי יְהוֹשֻׁעַ שֶׁמַּטְבִּילִין בַּמַּיִם וְאֵין מַטְבִּילִין בַּטִּיט. בְּאֵיזֶה טִיט אָמְרוּ. בְּטִיט שֶׁהַקָּנֶה יוֹרֵד מֵאֵלָיו, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, מְקוֹם שֶׁאֵין קְנֵה הַמִּדָּה עוֹמֵד. אַבָּא אֶלְעָזָר בֶּן דּוֹלְעַאי אוֹמֵר, מְקוֹם שֶׁהַמִּשְׁקֹלֶת יוֹרֶדֶת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַיּוֹרֵד בְּפִי חָבִית. רַבִּי שִׁמְעוֹן אוֹמֵר, הַנִּכְנָס בִּשְׁפוֹפֶרֶת הַנּוֹד. רַבִּי אֶלְעָזָר בַּר צָדוֹק אוֹמֵר, הַנִּמְדָּד בַּלֹּג: \n", | 2.10. "A mikveh which contains forty seahs of water and mud [combined]: Rabbi Eliezer says: one may immerse objects in the water but one may not immerse them in the mud. But Rabbi Joshua says: in the water and also in the mud. In what kind of mud may objects be immersed? Mud over which water floats. If the water was on one side only, Rabbi Joshua agrees that objects may be immersed in the water but may not be immersed in the mud. of what kind of mud have they spoken? Mud into which a reed will sink of itself, the words of Rabbi Meir. Rabbi Judah says: [mud] in which a measuring-rod will not stand upright. Abba Elazar ben Dulai says: [mud] into which a plummet will sink. Rabbi Eliezer says: such as will go down into the mouth of a jar. Rabbi Shimon says: such as will enter into the tube of a water- skin. Rabbi Elazar bar Zadok says: such as can be measured in a log measure.", |
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18. Tosefta, Megillah, 3.21-3.22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •theodosian code, patriarch •elders, theodosian code •theodosian code Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 433; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 4| 3.21. "כתב הנכתב ליחיד מכנין אותה לרבים לרבים אין מכנין אותה ליחיד רבי יהודה אומר המתרגם פסוק כצורתו הרי זה בדאי והמוסיף הרי זה מגדף. תורגמן העומד לפני חכם אינו רשאי לא לפחות ולא להוסיף ולא לשנות אלא אם כן יהיה אביו או רבו. ", | |
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19. New Testament, Matthew, 9.18, 9.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •theodosian code, archisynagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 418| 9.18. Ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς ἰδοὺ ἄρχων [εἷς] προσελθὼν προσεκύνει αὐτῷ λέγων ὅτι Ἡ θυγάτηρ μου ἄρτι ἐτελεύτησεν· ἀλλὰ ἐλθὼν ἐπίθες τὴν χεῖρά σου ἐπʼ αὐτήν, καὶ ζήσεται. 9.23. Καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν τοῦ ἄρχοντος καὶ ἰδὼν τοὺς αὐλητὰς καὶ τὸν ὄχλον θορυβούμενον | 9.18. While he told these things to them, behold, a ruler came and worshiped him, saying, "My daughter has just died, but come and lay your hand on her, and she will live." 9.23. When Jesus came into the ruler's house, and saw the flute players, and the crowd in noisy disorder, |
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20. New Testament, Mark, 5.22, 5.35-5.36, 5.38 (1st cent. CE - 1st cent. CE) Tagged with subjects: •theodosian code, archisynagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 418| 5.22. Καὶ ἔρχεται εἷς τῶν ἀρχισυναγώγων, ὀνόματι Ἰάειρος, 5.35. Ἔτι αὐτοῦ λαλοῦντος ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγου λέγοντες ὅτι Ἡ θυγάτηρ σου ἀπέθανεν· τί ἔτι σκύλλεις τὸν διδάσκαλον; 5.36. ὁ δὲ Ἰησοῦς παρακούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχισυναγώγῳ Μὴ φοβοῦ, μόνον πίστευε. 5.38. καὶ ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχισυναγώγου, καὶ θεωρεῖ θόρυβον καὶ κλαίοντας καὶ ἀλαλάζοντας πολλά, | 5.22. Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet, 5.35. While he was still speaking, they came from the synagogue ruler's house saying, "Your daughter is dead. Why bother the Teacher any more?" 5.36. But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, "Don't be afraid, only believe." 5.38. He came to the synagogue ruler's house, and he saw an uproar, weeping, and great wailing. |
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21. New Testament, Luke, 8.41, 8.49, 13.10-13.17, 14.21-14.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •theodosian code, archisynagogue •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 132; Levine (2005), The Ancient Synagogue, The First Thousand Years, 418| 8.41. Καὶ ἰδοὺ ἦλθεν ἀνὴρ ᾧ ὄνομα Ἰάειρος, καὶ οὗτος ἄρχων τῆς συναγωγῆς ὑπῆρχεν, καὶ πεσὼν παρὰ τοὺς πόδας Ἰησοῦ παρεκάλει αὐτὸν εἰσελθεῖν εἰς τὸν οἶκον αὐτοῦ, 8.49. Ἔτι αὐτοῦ λαλοῦντος ἔρχεταί τις παρὰ τοῦ ἀρχισυναγώγου λέγων ὅτι Τέθνηκεν ἡ θυγάτηρ σου, μηκέτι σκύλλε τὸν διδάσκαλον. 13.10. Ἦν δὲ διδάσκων ἐν μιᾷ τῶν συναγωγῶν ἐν τοῖς σάββασιν. 13.11. καὶ ἰδοὺ γυνὴ πνεῦμα ἔχουσα ἀσθενείας ἔτη δέκα ὀκτώ, καὶ ἦν συνκύπτουσα καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές. 13.12. ἰδὼν δὲ αὐτὴν ὁ Ἰησοῦς προσεφώνησεν καὶ εἶπεν αὐτῇ Γύναι, ἀπολέλυσαι τῆς ἀσθενείας σου 13.13. , καὶ ἐπέθηκεν αὐτῇ τὰς χεῖρας· καὶ παραχρῆμα ἀνωρθώθη, καὶ ἐδόξαζεν τὸν θεόν. 13.14. ἀποκριθεὶς δὲ ὁ ἀρχισυνάγωγος, ἀγανακτῶν ὅτι τῷ σαββάτῳ ἐθεράπευσεν ὁ Ἰησοῦς, ἔλεγεν τῷ ὄχλῳ ὅτι Ἓξ ἡμέραι εἰσὶν ἐν αἷς δεῖ ἐργάζεσθαι· ἐν αὐταῖς οὖν ἐρχόμενοι θεραπεύεσθε καὶ μὴ τῇ ἡμέρᾳ τοῦ σαββάτου. 13.15. ἀπεκρίθη δὲ αὐτῷ ὁ κύριος καὶ εἶπεν Ὑποκριται, ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ ἢ τὸν ὄνον ἀπὸ τῆς φάτνης καὶ ἀπάγων ποτίζει; 13.16. ταύτην δὲ θυγατέρα Ἀβραὰμ οὖσαν, ἣν ἔδησεν ὁ Σατανᾶς ἰδοὺ δέκα καὶ ὀκτὼ ἔτη, οὐκ ἔδει λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ τοῦ σαββάτου; 13.17. Καὶ ταῦτα λέγοντος αὐτοῦ κατῃσχύνοντο πάντες οἱ ἀντικείμενοι αὐτῷ, καὶ πᾶς ὁ ὄχλος ἔχαιρεν ἐπὶ πᾶσιν τοῖς ἐνδόξοις τοῖς γινομένοις ὑπʼ αὐτοῦ. 14.21. καὶ παραγενόμενος ὁ δοῦλος ἀπήγγειλεν τῷ κυρίῳ αὐτοῦ ταῦτα. τότε ὀργισθεὶς ὁ οἰκοδεσπότης εἶπεν τῷ δούλῳ αὐτοῦ Ἔξελθε ταχέως εἰς τὰς πλατείας καὶ ῥύμας τῆς πόλεως, καὶ τοὺς πτωχοὺς καὶ ἀναπείρους καὶ τυφλοὺς καὶ χωλοὺς εἰσάγαγε ὧδε. 14.22. καὶ εἶπεν ὁ δοῦλος Κύριε, γέγονεν ὃ ἐπέταξας, καὶ ἔτι τόπος ἐστίν. 14.23. καὶ εἶπεν ὁ κύριος πρὸς τὸν δοῦλον Ἔξελθε εἰς τὰς ὁδοὺς καὶ φραγμοὺς καὶ ἀνάγκασον εἰσελθεῖν, ἵνα γεμισθῇ μου ὁ οἶκος· | 8.41. Behold, there came a man named Jairus, and he was a ruler of the synagogue. He fell down at Jesus' feet, and begged him to come into his house, 8.49. While he still spoke, one from the ruler of the synagogue's house came, saying to him, "Your daughter is dead. Don't trouble the Teacher." 13.10. He was teaching in one of the synagogues on the Sabbath day. 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.12. When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity." 13.13. He laid his hands on her, and immediately she stood up straight, and glorified God. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!" 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day?" 13.17. As he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. 14.21. "That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. "The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. "The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. |
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22. New Testament, Acts, 13.15, 14.2, 18.8, 18.12-18.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •theodosian code, archisynagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 418| 13.15. μετὰ δὲ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυνάγωγοι πρὸς αὐτοὺς λέγοντες Ἄνδρες ἀδελφοί, εἴ τις ἔστιν ἐν ὑμῖν λόγος παρακλήσεως πρὸς τὸν λαόν, λέγετε. 14.2. οἱ δὲ ἀπειθήσαντες Ἰουδαῖοι ἐπήγειραν καὶ ἐκάκωσαν τὰς ψυχὰς τῶν ἐθνῶν κατὰ τῶν ἀδελφῶν. 18.8. Κρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσεν τῷ κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπτίζοντο. 18.12. Γαλλίωνος δὲ ἀνθυπάτου ὄντος τῆς Ἀχαίας κατεπέστησαν οἱ Ἰουδαῖοι ὁμοθυμαδὸν τῷ Παύλῳ καὶ ἤγαγον αὐτὸν ἐπὶ τὸ βῆμα, 18.13. λέγοντες ὅτι Παρὰ τὸν νόμον ἀναπείθει οὗτος τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν. 18.14. μέλλοντος δὲ τοῦ Παύλου ἀνοίγειν τὸ στόμα εἶπεν ὁ Γαλλίων πρὸς τοὺς Ἰουδαίους Εἰ μὲν ἦν ἀδίκημά τι ἢ ῥᾳδιούργημα πονηρόν, ὦ Ἰουδαῖοι, κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν· 18.15. εἰ δὲ ζητήματά ἐστιν περὶ λόγου καὶ ὀνομάτων καὶ νόμου τοῦ καθʼ ὑμᾶς, ὄψεσθε αὐτοί· κριτὴς ἐγὼ τούτων οὐ βούλομαι εἶναι. 18.16. καὶ ἀπήλασεν αὐτοὺς ἀπὸ τοῦ βήματος. 18.17. ἐπιλαβόμενοι δὲ πάντες Σωσθένην τὸν ἀρχισυνάγωγον ἔτυπτον ἔμπροσθεν τοῦ βήματος· καὶ οὐδὲν τούτων τῷ Γαλλίωνι ἔμελεν. | 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak." 14.2. But the disobedient Jews stirred up and embittered the souls of the Gentiles against the brothers. 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 18.12. But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat, 18.13. saying, "This man persuades men to worship God contrary to the law." 18.14. But when Paul was about to open his mouth, Gallio said to the Jews, "If indeed it were a matter of wrong or of wicked crime, Jews, it would be reasonable that I should bear with you; 18.15. but if they are questions about words and names and your own law, look to it yourselves. For I don't want to be a judge of these matters." 18.16. He drove them from the judgment seat. 18.17. Then all the Greeks laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things. |
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23. New Testament, 1 Corinthians, 1.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •theodosian code, archisynagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 418| 1.1. ΠΑΥΛΟΣ κλητὸς ἀπόστολος Ἰησοῦ Χριστοῦ διὰ θελήματος θεοῦ καὶ Σωσθένης ὁ ἀδελφὸς | 1.1. Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes, |
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24. Tosefta, Sukkah, 4.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •theodosian code, patriarch •elders, theodosian code Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 433| 4.6. "[כיצד] ג' להבטיל את העם מן המלאכה חזן הכנסת נוטל חצוצרת ועולה לראש הגג גבוה שבעיר [נטל לקרות] הסמוכין לעיר בטלין הסמוכין לתחום מתכנסין ובאין לתוך התחום ולא היו נכנסין מיד אלא ממתינין עד שיבואו כולן ויתכנסו כולן בבת אחת [מאימתי הוא נכנס משימלא לו חבית ויצלה לו דגה וידליק לו את הנר].", | 4.6. "Why did they blow three blasts? To make the people cease from work. The sexton took the trumpets, and went to the top of the highest roof in the city to summon those near the city to cease from work. Those near the limits of the city assembled themselves together and came to the schoolhouse. They did not come immediately the trumpets blew, but waited till all were gathered together, and then all came at once. When did they assemble? After one could fill a bottle of water, or fry a fish, or light his lamp. ", |
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| 25. Mishnah, Sotah, 9, 5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 524 |
| 26. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •theodosian code Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 140 |
27. Mishnah, Beitzah, 3.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •theodosian code, synagogue officials Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 429| 3.8. "אוֹמֵר אָדָם לַחֲבֵרוֹ, מַלֵּא לִי כְלִי זֶה, אֲבָל לֹא בַמִּדָּה. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה כְלִי שֶׁל מִדָּה, לֹא יְמַלְאֶנּוּ. מַעֲשֶׂה בְאַבָּא שָׁאוּל בֶּן בָּטְנִית, שֶׁהָיָה מְמַלֵּא מִדּוֹתָיו מֵעֶרֶב יוֹם טוֹב וְנוֹתְנָן לַלָּקוֹחוֹת בְּיוֹם טוֹב. אַבָּא שָׁאוּל אוֹמֵר, אַף בַּמּוֹעֵד עוֹשֶׂה כֵן, מִפְּנֵי בֵרוּרֵי הַמִּדּוֹת. וַחֲכָמִים אוֹמְרִים, אַף בְּחֹל עוֹשֶׂה כֵן, מִפְּנֵי מִצּוּי הַמִּדּוֹת. הוֹלֵךְ אָדָם אֵצֶל חֶנְוָנִי הָרָגִיל אֶצְלוֹ, וְאוֹמֵר לוֹ, תֵּן לִי בֵּיצִים וֶאֱגוֹזִים בְּמִנְיָן, שֶׁכֵּן דֶּרֶךְ בַּעַל הַבַּיִת לִהְיוֹת מוֹנֶה בְּתוֹךְ בֵּיתוֹ: \n", | 3.8. "A man may say [on Yom Tov] to his fellow, “Fill me this vessel,” but not in a specific measure. Rabbi Judah says: if it was a measuring-vessel he may not fill it. It happened that Abba Shaul ben Batnit used to fill up his measures on the eve of Yom Tov and give them to his customers on Yom Tov. Abba Shaul says: he used to do so even during hol hamoed (the intermediate days of the festival), on account of clarifying the measures. But the sages say: he used also to do so on an ordinary day for the sake of the draining of the measures. A man may go to a shopkeeper to whom he generally goes and say to him, “Give me [so many] eggs and nuts” since this is the way of a householder to reckon in his own home.", |
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28. Mishnah, Avot, 2.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •theodosian code, synagogue officials Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 429| 2.8. "רַבָּן יוֹחָנָן בֶּן זַכַּאי קִבֵּל מֵהִלֵּל וּמִשַּׁמָּאי. הוּא הָיָה אוֹמֵר, אִם לָמַדְתָּ תוֹרָה הַרְבֵּה, אַל תַּחֲזִיק טוֹבָה לְעַצְמְךָ, כִּי לְכָךְ נוֹצָרְתָּ. חֲמִשָּׁה תַלְמִידִים הָיוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי, וְאֵלּוּ הֵן, רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, וְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, וְרַבִּי יוֹסֵי הַכֹּהֵן, וְרַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ. הוּא הָיָה מוֹנֶה שִׁבְחָן. רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, בּוֹר סוּד שֶׁאֵינוֹ מְאַבֵּד טִפָּה. רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אַשְׁרֵי יוֹלַדְתּוֹ. רַבִּי יוֹסֵי הַכֹּהֵן, חָסִיד. רַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, יְרֵא חֵטְא. וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ, מַעְיָן הַמִּתְגַּבֵּר. הוּא הָיָה אוֹמֵר, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם, וֶאֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם. אַבָּא שָׁאוּל אוֹמֵר מִשְּׁמוֹ, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם וְרַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס אַף עִמָּהֶם, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם:", | 2.8. "Rabban Yoha ben Zakkai received [the oral tradition] from Hillel and Shammai.He used to say: if you have learned much torah, do not claim credit for yourself, because for such a purpose were you created. Rabban Yoha ben Zakkai had five disciples and they were these: Rabbi Eliezer ben Hyrcanus, Rabbi Joshua ben Haiah, Rabbi Yose, the priest, Rabbi Shimon ben Nethaneel and Rabbi Eleazar ben Arach. He [Rabbi Joha] used to list their outstanding virtues: Rabbi Eliezer ben Hyrcanus is a plastered cistern which loses not a drop; Rabbi Joshua ben Haiah happy is the woman that gave birth to him; Rabbi Yose, the priest, is a pious man; Rabbi Simeon ben Nethaneel is one that fears sin, And Rabbi Eleazar ben Arach is like a spring that [ever] gathers force. He [Rabbi Yoha] used to say: if all the sages of Israel were on one scale of the balance and Rabbi Eliezer ben Hyrcanus on the other scale, he would outweigh them all. Abba Shaul said in his name: if all the sages of Israel were on one scale of the balance, and Rabbi Eliezer ben Hyrcanus also with them, and Rabbi Eleazar ben Arach on the other scale, he would outweigh them all.", |
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| 29. Anon., Didascalia Apostolorum, 19 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •theodosian code Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 144 |
30. Tertullian, To The Martyrs, 2, 1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 140 | 1. Blessed Martyrs Designate - Along with the provision which our lady mother the Church from her bountiful breasts, and each brother out of his private means, makes for your bodily wants in the prison, accept also from me some contribution to your spiritual sustece; for it is not good that the flesh be feasted and the spirit starve: nay, if that which is weak be carefully looked to, it is but right that that which is still weaker should not be neglected. Not that I am specially entitled to exhort you; yet not only the trainers and overseers, but even the unskilled, nay, all who choose, without the slightest need for it, are wont to animate from afar by their cries the most accomplished gladiators, and from the mere throng of onlookers useful suggestions have sometimes come; first, then, O blessed, grieve not the Holy Spirit, who has entered the prison with you; for if He had not gone with you there, you would not have been there this day. Do you give all endeavour, therefore, to retain Him; so let Him lead you thence to your Lord. The prison, indeed, is the devil's house as well, wherein he keeps his family. But you have come within its walls for the very purpose of trampling the wicked one under foot in his chosen abode. You had already in pitched battle outside utterly overcome him; let him have no reason, then, to say to himself, They are now in my domain; with vile hatreds I shall tempt them, with defections or dissensions among themselves. Let him fly from your presence, and skulk away into his own abysses, shrunken and torpid, as though he were an outcharmed or smoked-out snake. Give him not the success in his own kingdom of setting you at variance with each other, but let him find you armed and fortified with concord; for peace among you is battle with him. Some, not able to find this peace in the Church, have been used to seek it from the imprisoned martyrs. And so you ought to have it dwelling with you, and to cherish it, and to guard it, that you may be able perhaps to bestow it upon others. |
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| 31. Gaius, Instiutiones, 1.1, 2.4-2.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 131, 133, 138 |
| 32. Pliny The Younger, Letters, 10.96.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 131 |
| 33. Anon., Mekhilta Derabbi Yishmael, 1 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •theodosian code, patriarch •theodosian code, synagogue officials Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 390 |
| 34. Lucian, Toxaris Or Friendship, 29-30 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 140 |
| 35. Tertullian, Apology, 44.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •theodosian code Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 143 |
| 36. Palestinian Talmud, Qiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 37. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •theodosian code Found in books: Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 4 |
| 38. Palestinian Talmud, Kiddushin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 39. Pliny The Younger, Letters, 10.96.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 131 |
40. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •theodosian code, patriarch •theodosian code, synagogue officials Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 390| 17b. ומה נחש שממית ומרבה טומאה טהור שרץ שאינו ממית ומרבה טומאה אינו דין שיהא טהור ולא היא מידי דהוה אקוץ בעלמא,אמר רב יהודה אמר רב כל עיר שאין בה שנים לדבר ואחד לשמוע אין מושיבין בה סנהדרי ובביתר הוו שלשה וביבנה ארבעה רבי אליעזר ורבי יהושע ור"ע ושמעון התימני דן לפניהם בקרקע,מיתיבי שלישית חכמה רביעית אין למעלה הימנה הוא דאמר כי האי תנא דתניא שניה חכמה שלישית אין למעלה הימנה,למידין לפני חכמים לוי מרבי דנין לפני חכמים שמעון בן עזאי ושמעון בן זומא וחנן המצרי וחנניא בן חכינאי רב נחמן בר יצחק מתני חמשה שמעון שמעון ושמעון חנן וחנניה,רבותינו שבבבל רב ושמואל רבותינו שבארץ ישראל רבי אבא דייני גולה קרנא דייני דארץ ישראל רבי אמי ורבי אסי דייני דפומבדיתא רב פפא בר שמואל דייני דנהרדעא רב אדא בר מניומי סבי דסורא רב הונא ורב חסדא סבי דפומבדיתא רב יהודה ורב עינא חריפי דפומבדיתא עיפה ואבימי בני רחבה אמוראי דפומבדיתא רבה ורב יוסף אמוראי דנהרדעי רב חמא,נהרבלאי מתנו רמי בר ברבי אמרי בי רב רב הונא והאמר רב הונא אמרי בי רב אלא רב המנונא אמרי במערבא רבי ירמיה שלחו מתם ר' יוסי בר חנינא מחכו עלה במערבא ר' אלעזר,והא שלחו מתם לדברי רבי יוסי בר חנינא אלא איפוך שלחו מתם ר' אלעזר מחכו עלה במערבא רבי יוסי בר חנינא:,וכמה יהא בעיר ויהא ראויה לסנהדרין מאה ועשרים וכו': מאה ועשרים מאי עבידתייהו עשרים ושלשה כנגד סנהדרי קטנה ושלש שורות של עשרים ושלשה הרי תשעים ותרתי ועשרה בטלנין של בית הכנסת הרי מאה ותרי,ושני סופרים ושני חזנין ושני בעלי דינין ושני עדים ושני זוממין ושני זוממי זוממין הרי מאה וארביסר,ותניא כל עיר שאין בה עשרה דברים הללו אין תלמיד חכם רשאי לדור בתוכה בית דין מכין ועונשין וקופה של צדקה נגבית בשנים ומתחלקת בשלשה ובית הכנסת ובית המרחץ וביהכ"ס רופא ואומן ולבלר (וטבח) ומלמד תינוקות משום ר' עקיבא אמרו אף מיני פירא מפני שמיני פירא מאירין את העינים:,ר' נחמיה אומר וכו': תניא רבי אומר | 17b. b If a snake, which kills /b other creatures whose carcasses are impure b and /b thereby b increases impurity /b in the world, is itself nevertheless b pure, /b as it is not included in the list of impure creeping animals, then concerning b a creeping animal that does not kill and /b does not b increase impurity, isn’t it logical that it should be pure? /b This argument is rejected: b But it is not so; /b the logic of the i halakha /i of a creeping animal is b just as it is /b concerning the i halakha /i b with regard to an ordinary thorn, /b which can injure people or animals and can even kill and thereby increase impurity, but is nevertheless pure. It is therefore apparent that this consideration is not relevant to the i halakhot /i of impurity.,§ b Rav Yehuda says /b that b Rav says: /b With regard to b any city that does not have /b among its residents b two /b men who are able b to speak /b all seventy languages b and one /b additional man who is able b to listen /b to and understand statements made in all the languages, even if he cannot speak all of them, b they do not place /b a lesser b Sanhedrin /b there. The members of the Sanhedrin do not all need to know all of the languages, but there must be at least this minimum number. b And in Beitar there were three /b individuals who were able to speak all seventy languages, b and in Yavne /b there were b four, /b and they were: b Rabbi Eliezer, and Rabbi Yehoshua, and Rabbi Akiva, and Shimon HaTimni, /b who was not an ordained Sage, and he would therefore b deliberate before /b the other judges while seated b on the ground, /b not among the rows of Sages.,The Gemara b raises an objection /b to this from a i baraita /i : b A third, /b i.e., a Sanhedrin that has three individuals who can speak all seventy languages, is b a wise /b Sanhedrin, and if it also has b a fourth /b such person, b there is no /b court b above it, /b meaning that there is no need for additional language experts. Apparently the minimum requirement is three people who can speak the languages, not two. The Gemara answers: Rav b states /b his opinion b in accordance with /b the opinion of b the following i tanna /i , as it is taught /b in a i baraita /i : A Sanhedrin that has b a second /b language expert b is wise; /b and if it also has b a third, there is no /b court b above it. /b ,§ Since the i baraita /i stated that Shimon HaTimni would deliberate before them on the ground, the Gemara now lists various standard formulations used to introduce the statements of various Sages throughout the generations. If a source says: b It was learned from the Sages, /b the intention is that this was a statement made by the Sage b Levi /b who sat before and learned b from Rabbi /b Yehuda HaNasi. If it says: They b deliberated before the Sages, /b this is referring to b Shimon ben Azzai, and Shimon ben Zoma, and Ḥa the Egyptian, and Ḥaya ben Ḥakhinai. Rav Naḥman bar Yitzḥak /b would b teach five /b names for this list: b Shimon /b ben Azzai, b Shimon /b ben Zoma, b and Shimon /b HaTimni, b Ḥa /b the Egyptian, b and Ḥaya /b ben Ḥakhinai.,The expression: b Our Rabbis that are in Babylonia, /b is referring to b Rav and Shmuel. /b The expression: b Our Rabbis that are in Eretz Yisrael, /b is referring to b Rabbi Abba. /b The expression: b The judges of the Diaspora, /b is a reference to the Sage b Karna. /b The phrase: b The judges of Eretz Yisrael, /b is a reference to b Rabbi Ami and Rabbi Asi. /b The phrase: b The judges of Pumbedita, /b is referring to b Rav Pappa bar Shmuel, /b who was the head of the court there, and: b The judges of Neharde’a, /b is a reference to the court headed by b Rav Adda bar Minyumi. /b The term: b The Elders of Sura, /b is referring to b Rav Huna and Rav Ḥisda, /b and: b The Elders of Pumbedita, /b is referring to b Rav Yehuda and Rav Eina. The sharp ones of Pumbedita /b are b Eifa and Avimi, the sons of Raḥava. /b The expression: b The i amora’im /i of Pumbedita, /b is referring to b Rabba and Rav Yosef, /b and the phrase: b The i amora’im /i of Neharde’a, /b is referring to b Rav Ḥama. /b ,If it says: The Sages b of Neharbela taught, /b this is referring to b Rami bar Berabi, /b and the statement: b They say /b in b the school of Rav, /b is a reference to b Rav Huna. /b The Gemara asks: b But doesn’t Rav Huna /b sometimes b say /b with regard to a given i halakha /i : b They say /b in b the school of Rav? /b From this, it is apparent that a statement introduced by that formula cannot be made by Rav Huna himself, as Rav Huna quotes someone else with that introduction. The Gemara responds: b Rather, /b the expression: They say in the school of Rav, must be referring to b Rav Hamnuna. /b The formula: b They say in the West, /b i.e., Eretz Yisrael, is referring to b Rabbi Yirmeya; /b the expression: b They sent /b a message b from there, /b meaning from Eretz Yisrael, is referring to b Rabbi Yosei bar Ḥanina; /b and the statement: b They laughed at it in the West, /b means that b Rabbi Elazar /b did not accept a particular opinion.,The Gemara asks: b But /b in one instance it is reported that: b They sent /b a message b from there /b that began: b According to the statement of Rabbi Yosei bar Ḥanina. /b This indicates that the expression: They sent from there, is not itself a reference to a statement of Rabbi Yosei bar Ḥanina. The Gemara answers: b Rather, reverse /b the statements. The phrase: b They sent from there, /b is a reference to b Rabbi Elazar, /b and: b They laughed at it in the West, /b means that b Rabbi Yosei bar Ḥanina /b did not accept a particular opinion.,§ The mishna teaches: b And how many /b men must b be in the city for /b it b to be eligible for /b a lesser b Sanhedrin? /b The opinion of the first i tanna /i is that there must be b 120 /b men. The Gemara asks: b What is the relevance of /b the number b 120? /b The Gemara explains that b 23 /b are needed to b correspond to /b the number of members of the b lesser Sanhedrin, and /b it is necessary for there to be b three rows of 23 /b students who sit before the lesser Sanhedrin to learn and also to advise them; that b is /b a total of b 92 /b people. b And /b since there also need to be b 10 idlers of the synagogue, /b people who are free from urgent work and are always sitting in the synagogue to take care of its repair and the other needs of the public, that b would be 102. /b , b And /b in addition there are b two scribes /b required for the Sanhedrin, b and two bailiffs, and two litigants /b who will come to be judged. b And /b there are b two witnesses /b for one side, b and two /b witnesses who could render those witnesses b conspiring /b witnesses by testifying that they were elsewhere at the time of the alleged incident, b and two /b additional witnesses could testify against the witnesses who rendered the first witnesses b conspiring /b witnesses, rendering the second pair b conspiring /b witnesses. All of these are necessary in order for a trial to take place, as is described in Deuteronomy 19:15–21. Therefore, b there are /b so far a total of b 114 /b men who must be in the city., b And /b it b is taught /b in a i baraita /i : b A Torah scholar is not permitted to reside in any city that does not have these ten things: A court that /b has the authority to b flog and punish /b transgressors; b and /b a charity b fund /b for which monies b are collected by two /b people b and distributed by three, /b as required by i halakha /i . This leads to a requirement for another three people in the city. b And a synagogue; and a bathhouse; and /b a public b bathroom; a doctor; and a bloodletter; and a scribe /b [ b i velavlar /i /b ] to write sacred scrolls and necessary documents; b and /b a ritual b slaughterer; and a teacher of young children. /b With these additional requirements there are a minimum of 120 men who must be residents of the city. b They said in the name of Rabbi Akiva: /b The city must b also /b have b varieties of fruit, because varieties of fruit illuminate the eyes. /b ,The mishna teaches that b Rabbi Neḥemya says: /b There must be 230 men in the city in order for it to be eligible for a lesser Sanhedrin, corresponding to the ministers of tens appointed in the wilderness by Moses at the suggestion of his father-in-law, Yitro (see Exodus 18:21). Each member of the Sanhedrin can be viewed as a judge with responsibility for ten men. It b is taught /b in a i baraita /i : b Rabbi /b Yehuda HaNasi b says: /b |
|
| 41. Cyprian, Letters, 25.8, 26.1, 34.2, 37.1, 77.1-77.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •theodosian code Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 140, 141 |
42. Eusebius of Caesarea, Life of Constantine, 3.64-3.65, 4.24 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 121, 124 | 3.64. Victor Constantinus, Maximus Augustus, to the heretics. Understand now, by this present statute, you Novatians, Valentinians, Marcionites, Paulians, you who are called Cataphrygians, and all you who devise and support heresies by means of your private assemblies, with what a tissue of falsehood and vanity, with what destructive and venomous errors, your doctrines are inseparably interwoven; so that through you the healthy soul is stricken with disease, and the living becomes the prey of everlasting death. You haters and enemies of truth and life, in league with destruction! All your counsels are opposed to the truth, but familiar with deeds of baseness; full of absurdities and fictions: and by these ye frame falsehoods, oppress the innocent, and withhold the light from them that believe. Ever trespassing under the mask of godliness, you fill all things with defilement: ye pierce the pure and guileless conscience with deadly wounds, while you withdraw, one may almost say, the very light of day from the eyes of men. But why should I particularize, when to speak of your criminality as it deserves demands more time and leisure than I can give? For so long and unmeasured is the catalogue of your offenses, so hateful and altogether atrocious are they, that a single day would not suffice to recount them all. And, indeed, it is well to turn one's ears and eyes from such a subject, lest by a description of each particular evil, the pure sincerity and freshness of one's own faith be impaired. Why then do I still bear with such abounding evil; especially since this protracted clemency is the cause that some who were sound have become tainted with this pestilent disease? Why not at once strike, as it were, at the root of so great a mischief by a public manifestation of displeasure? 3.65. Forasmuch, then, as it is no longer possible to bear with your pernicious errors, we give warning by this present statute that none of you henceforth presume to assemble yourselves together. We have directed, accordingly, that you be deprived of all the houses in which you are accustomed to hold your assemblies: and our care in this respect extends so far as to forbid the holding of your superstitious and senseless meetings, not in public merely, but in any private house or place whatsoever. Let those of you, therefore, who are desirous of embracing the true and pure religion, take the far better course of entering the catholic Church, and uniting with it in holy fellowship, whereby you will be enabled to arrive at the knowledge of the truth. In any case, the delusions of your perverted understandings must entirely cease to mingle with and mar the felicity of our present times: I mean the impious and wretched double-mindedness of heretics and schismatics. For it is an object worthy of that prosperity which we enjoy through the favor of God, to endeavor to bring back those who in time past were living in the hope of future blessing, from all irregularity and error to the right path, from darkness to light, from vanity to truth, from death to salvation. And in order that this remedy may be applied with effectual power, we have commanded, as before said, that you be positively deprived of every gathering point for your superstitious meetings, I mean all the houses of prayer, if such be worthy of the name, which belong to heretics, and that these be made over without delay to the catholic Church; that any other places be confiscated to the public service, and no facility whatever be left for any future gathering; in order that from this day forward none of your unlawful assemblies may presume to appear in any public or private place. Let this edict be made public. 4.24. Hence it was not without reason that once, on the occasion of his entertaining a company of bishops, he let fall the expression, that he himself too was a bishop, addressing them in my hearing in the following words: You are bishops whose jurisdiction is within the Church: I also am a bishop, ordained by God to overlook whatever is external to the Church. And truly his measures corresponded with his words: for he watched over his subjects with an episcopal care, and exhorted them as far as in him lay to follow a godly life. |
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| 43. Lactantius, Deaths of The Persecutors, 12.4-12.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •theodosian code, patriarch •theodosian code, synagogue officials Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 193 |
| 44. Theodoret of Cyrus, Ecclesiastical History, 5.18.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 45. John Chrysostom, Against The Jews, 2.3.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •code, theodosian (codex theodosianus), religious practices in, overview of Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 88 |
| 46. Socrates Scholasticus, Ecclesiastical History, 7.38 (4th cent. CE - 5th cent. CE) Tagged with subjects: •code, theodosian (codex theodosianus), goals and production of •theodosios ii, theodosian code and Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 256, 264 |
| 47. Optatus of Mileve, Appendix Decem Monumentorum Veterum, 7 (4th cent. CE - 4th cent. CE) Tagged with subjects: •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 131 |
| 48. Augustine, The Soul And Its Origin, 3.15.23: 131 (4th cent. CE - 5th cent. CE) Tagged with subjects: •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 131 |
| 49. Epiphanius, Panarion, 30.11.1-30.11.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •theodosian code, patriarch •theodosian code, archisynagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 461, 469 |
| 50. Augustine, In Evangelium Joannis Tractatus Cxxiv, 49.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •theodosian code Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 142 |
51. Augustine, The City of God, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 143 | 19.7. After the state or city comes the world, the third circle of human society - the first being the house, and the second the city. And the world, as it is larger, so it is fuller of dangers, as the greater sea is the more dangerous. And here, in the first place, man is separated from man by the difference of languages. For if two men, each ignorant of the other's language, meet, and are not compelled to pass, but, on the contrary, to remain in company, dumb animals, though of different species, would more easily hold intercourse than they, human beings though they be. For their common nature is no help to friendliness when they are prevented by diversity of language from conveying their sentiments to one another; so that a man would more readily hold intercourse with his dog than with a foreigner. But the imperial city has endeavored to impose on subject nations not only her yoke, but her language, as a bond of peace, so that interpreters, far from being scarce, are numberless. This is true; but how many great wars, how much slaughter and bloodshed, have provided this unity! And though these are past, the end of these miseries has not yet come. For though there have never been wanting, nor are yet wanting, hostile nations beyond the empire, against whom wars have been and are waged, yet, supposing there were no such nations, the very extent of the empire itself has produced wars of a more obnoxious description - social and civil wars- and with these the whole race has been agitated, either by the actual conflict or the fear of a renewed outbreak. If I attempted to give an adequate description of these manifold disasters, these stern and lasting necessities, though I am quite unequal to the task, what limit could I set? But, say they, the wise man will wage just wars. As if he would not all the rather lament the necessity of just wars, if he remembers that he is a man; for if they were not just he would not wage them, and would therefore be delivered from all wars. For it is the wrongdoing of the opposing party which compels the wise man to wage just wars; and this wrong-doing, even though it gave rise to no war, would still be matter of grief to man because it is man's wrong-doing. Let every one, then, who thinks with pain on all these great evils, so horrible, so ruthless, acknowledge that this is misery. And if any one either endures or thinks of them without mental pain, this is a more miserable plight still, for he thinks himself happy because he has lost human feeling. |
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| 52. Augustine, Sermons, 112.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 132 |
| 53. Macrobius, Commentary On The Dream of Scipio, 1.8.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 138 |
| 54. Libanius, Orations, 33.41-33.42, 45.8-45.9, 45.11-45.12, 45.31 (4th cent. CE - 4th cent. CE) Tagged with subjects: •theodosian code Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 140, 141, 143, 145 |
| 55. Justinian, Codex Justinianus, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 124 |
| 56. Justinian, Novellae, 12, 139, 146, 37 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 86 |
| 57. Justinian, Institutiones, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 133, 139 |
| 58. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 469 |
| 59. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 469 |
| 60. Jerome, Commentary On Galatians, 1.1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •theodosian code, patriarch •theodosian code, archisynagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 469 |
| 61. Theodosius Ii Emperor of Rome, Theodosian Code, 1.1.5, 1.3.3, 1.9.4, 3.1.5, 7.1, 7.8.2, 9.3, 9.3.1, 9.3.3, 9.3.7, 9.36.1, 9.38.6, 12.1, 12.1.115, 12.1.121, 12.5.2, 15.5.5, 15.14.7, 16.1, 16.1.3, 16.2.46-16.2.47, 16.5.1-16.5.2, 16.5.11-16.5.15, 16.5.44, 16.5.48, 16.5.59-16.5.60, 16.5.62-16.5.64, 16.7.2-16.7.3, 16.7.7, 16.8, 16.8.1-16.8.9, 16.8.13-16.8.15, 16.8.19-16.8.22, 16.8.25-16.8.27, 16.9.1-16.9.2, 16.9.4-16.9.5, 16.10.14, 16.10.22-16.10.24, 16.11 (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 121, 123, 126, 127, 128, 132; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 309; Feldman (2006), Judaism and Hellenism Reconsidered, 198; Goodman (2006), Judaism in the Roman World: Collected Essays, 228; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 83, 84, 86, 87, 88, 119, 170, 199, 236, 242, 243, 249, 284, 317; Levine (2005), The Ancient Synagogue, The First Thousand Years, 423, 430, 433, 434, 469; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 140, 141, 142, 143, 145 |
| 62. Cassiodorus, Variarum Libri Xii, 2.27 (5th cent. CE - 6th cent. CE) Tagged with subjects: •theodosios ii, theodosian code and Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 317 |
| 63. Jerome, Letters, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 469 |
| 64. Justinian, Novellae, 12, 139, 146, 37 (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 86 |
| 65. Epigraphy, Ilafr, 634 Tagged with subjects: •theodosian code, codex theodosianus Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 309 |
| 66. Clement of Alexandria, Constitutions), 5.1-5.2 Tagged with subjects: •theodosian code Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 144 |
| 67. Anon., Seder Eliyahu Zuta, 1 Tagged with subjects: •theodosian code, patriarch •theodosian code, synagogue officials Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 390 |
| 68. Targum, Cos (Context of Scripture), 1.1-1.3, 3.8 Tagged with subjects: •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 127, 131 |
| 69. Epigraphy, Ijo 1, None Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 364, 389 |
| 70. Sozomenus, Ecclesiastical History, None Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 123 |
| 71. Valerius Maximus, Memorable Deeds And Sayings, 1.3.3 Tagged with subjects: •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 132 |
| 73. Domitius Ulpianus, Digesta, 1.1.3 Tagged with subjects: •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 118, 134 |
| 74. Epigraphy, Illrp, 515, 514 Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 309 |
| 75. Papyri, Rdge, 58 Tagged with subjects: •theodosian code, codex theodosianus Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 309 |
| 76. Fontes Iuris Romani Anteiustiniani (Fira), Fontes Iuris Romani Anteiustiniani (Fira), None Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 309 |
| 77. Anon., Life of Barsauma, 190-192, 194-201, 193 Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 264 |
| 78. Anon., Constitutiones Sirmondianae, 4, 6 Tagged with subjects: •nan Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 249 |
| 79. Anon., Apocryphon of John (Bg), 6.3 Tagged with subjects: •theodosian code Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 142, 143 |
| 80. Anon., Martyrdom of Montanus And Lucius, 4.2-4.3, 4.7, 6.5, 9.1-9.3, 12.2, 16.6, 17.1, 20.6, 21.12 Tagged with subjects: •theodosian code Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 141, 142, 143, 144, 145 |
| 81. Papyri, Sp, None Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 309 |
| 82. Epigraphy, Cil, None Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 309 |
| 83. Dead Sea Scrolls, 4Q550, None Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 130 |
| 85. Eugippius, Comment. V. Sev., None Tagged with subjects: •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 143 |
| 86. Epigraphy, Ils, 15, 5946-5947, 8888, 206 Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 309 |
| 87. Hippocratic Corpus, Nourishment, 13 Tagged with subjects: •theodosian code, patriarch •theodosian code, archisynagogue Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 469 |
| 88. John Chrysostom, De Remiss. Pecc., 2 Tagged with subjects: •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 127 |
| 89. Epigraphy, Jiwe 1, 1.5, 1.59, 1.62-1.63, 1.71, 1.115-1.116, 1.163, 1.186, 1.307, 2.24, 2.42, 2.251, 2.307, 2.577 Tagged with subjects: •code, theodosian (codex theodosianus), on decurions •code, theodosian (codex theodosianus), absence of the term “rabbi” from •theodosios ii, theodosian code and •rabbis, term absent in theodosian code for Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 364, 389 |
| 90. Philodemus, Peri Poiematon (= On Poems), None Tagged with subjects: •codes, theodosian Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 138 |
| 91. Thebaid, (Ed. West) Frs., 1.1.1 Tagged with subjects: •nan Found in books: nan nan |
| 92. Epigraphy, Syll. , 679 Tagged with subjects: •theodosian code, codex theodosianus Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 309 |
| 93. Epigraphy, Ijo 2, 161 Tagged with subjects: •code, theodosian (codex theodosianus), on decurions Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 364 |
| 94. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, None Tagged with subjects: •nan Found in books: Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 142 |
