The Ancient Mediterranean Religions Index Database

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

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
context	Lynskey (2021) 22, 34, 39, 40, 51, 57, 72, 84, 90, 92, 94, 107, 111, 117, 120, 121, 144, 146, 160, 162, 163, 164, 208, 216, 221, 229, 237, 250, 251, 255, 256, 258, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 280, 281, 286, 289, 302, 303, 308, 316, 317, 322, 327, 328, 330, 331, 332 Mackey (2022) 330, 331, 332, 335, 336 Niehoff (2011) 42, 48, 49, 50, 51, 57, 63, 71 Versnel (2011) 278
context, aeneid, vergil, political	Galinsky (2016) 81, 82
context, aeschylus, merging several in one ritual	Kowalzig (2007) 181, 182, 183, 184, 185, 186, 187, 188, 201, 202, 203, 219, 220, 221, 222, 223, 270
context, aeschylus, philosophical	Pillinger (2019) 197, 223
context, aeschylus, political	Pillinger (2019) 197, 198, 224, 225
context, aggada in bavli, integrated with halakhic	Hayes (2022) 567, 568, 569, 570, 571, 572, 573, 574, 575
context, aggada in bavli, linked formally or subtly to halakhic	Hayes (2022) 577, 578, 579, 580
context, aggada in bavli, reworked/adapted to	Hayes (2022) 565, 577
context, agonistic	Eidinow (2007) 294
context, and characters	Jouanna (2018) 295, 296, 297, 298
context, and performance, political	Greensmith (2021) 26, 32, 33
context, and sophists, political	Greensmith (2021) 57, 60
context, and, genealogical anxiety, iranian	Lavee (2017) 216, 217, 218, 219, 221, 222, 223, 224
context, appropriateness, and performative	James (2021) 79, 98, 99, 100, 101, 102, 119, 144, 168, 261, 268, 277, 278, 280
context, archaeology	Eidinow and Kindt (2015) 123
context, artemis hemera, lousoi, role of in regional	Kowalzig (2007) 283, 284, 285, 286, 287, 288, 289, 290
context, as shaping evidence, rhetorical	Gruen (2020) 20, 25, 39, 42, 43, 55, 61, 68, 81, 82, 83, 84, 85, 89, 175, 176, 181
context, athenian	Papadodima (2022) 138
context, bavli, aggada integrated into halakhic	Hayes (2022) 567, 568, 569, 570, 571, 572, 573, 574, 575
context, bavli, babylonian talmud, reading in	Secunda (2014) 2, 4, 5, 6, 9, 10
context, christian	Benefiel and Keegan (2016) 184, 187, 197, 206
context, christian evidence and	Ekroth (2013) 60, 110, 111, 170, 250, 292
context, citizenship, roman	Fonrobert and Jaffee (2007) 79
context, cultural	Despotis and Lohr (2022) 26, 434
context, diatribai, dissertationes, philosophical	Dürr (2022) 138
context, dream, in ritual	Davies (2004) 168
context, emperors, roman	Fonrobert and Jaffee (2007) 79
context, empire, sasanian	Fonrobert and Jaffee (2007) 191
context, epinikion, performed in ritual	Kowalzig (2007) 162, 225, 247, 248, 249, 250, 268
context, erotic	Miller and Clay (2019) 72, 73, 81, 82, 121, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 170, 183, 351
context, evaluation, moral, and	Langlands (2018) 149, 152, 158
context, for development of legislation against, heresy	Humfress (2007) 234
context, for dialogues, political	Wynne (2019) 49
context, for epinician, festival, as interpretative	Eisenfeld (2022) 120, 249
context, for performance of song, funerary, song integral to/	Kowalzig (2007) 3, 4, 5, 6, 7, 69, 70, 71
context, for rabbinic concepts, purity, practices, zoroastrian	Hayes (2022) 415, 416
context, for, tamid psalms, ritual	Trudinger (2004) 3, 7, 9, 10, 237, 238, 248
context, gender, babylonian	Hayes (2022) 416
context, greek	Fonrobert and Jaffee (2007) 105
context, hermes, erotic, see also erotic	Miller and Clay (2019) 72, 73, 121, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 150
context, historical	Niehoff (2011) 99, 101, 102, 105, 107
context, homiletical	Hasan Rokem (2003) 107
context, hypnos/somnus, in funerary	Renberg (2017) 686
context, jerusalem, aelia, fourth and fifth century	Mendez (2022) 4, 5
context, jews, living in alexandrian/egyptian cultural	Ashbrook Harvey et al (2015) 115
context, law, roman	Fonrobert and Jaffee (2007) 146, 153, 154, 155, 158, 271, 273, 274, 275, 276, 277, 278, 281, 282, 283, 284
context, libanius of antioch, greek	Fonrobert and Jaffee (2007) 79
context, literacy	Malherbe et al (2014) 7
context, literary	Ernst (2009) 190, 209, 210, 211, 212, 213, 214, 215 Niehoff (2011) 47, 48, 49
context, liturgy as interpretive	Ernst (2009) 15, 209, 210, 211, 212, 213, 296, 298
context, liturgy, links with ritual	Trudinger (2004) 239, 243, 244
context, marriage ban, soldiers, cultural	Phang (2001) 361, 362, 363, 364, 365, 366, 367, 368
context, methodology	Hasan Rokem (2003) 42, 110
context, narrative	Berglund Crostini and Kelhoffer (2022) 109
context, natural questions, neronian socio-political	Williams (2012) 10, 49, 50, 53
context, objects, and	Rutledge (2012) 20, 21, 28
context, objects, their public versus private	Rutledge (2012) 32, 40, 43, 45, 46, 47, 48, 59, 60, 68, 73, 74, 75, 76, 77
context, of apostles, jewish	Berglund Crostini and Kelhoffer (2022) 496, 500
context, of augustine’s developing thought, confessions / confessiones, augustine, in	Yates and Dupont (2020) 345, 347
context, of believing in gods, eusebês, and cognates, usage, in	Peels (2016) 75, 76, 77
context, of believing in gods, hosios, and cognates, in the	Peels (2016) 35, 36, 100
context, of betrayal of jesus, political and historical	Scopello (2008) 138, 139, 141
context, of book of secrets, social	Janowitz (2002b) 102, 103, 104, 105, 106, 107
context, of brothers and sisters, hosios, and cognates, in	Peels (2016) 37, 38, 48, 49
context, of catullus and cicero as sources, late republican period	Huebner and Laes (2019) 126, 127, 128, 129, 130, 131, 132, 133, 134, 136, 137, 138, 139, 140, 141, 143
context, of catullus epithalamia, ritual content and	Panoussi(2019) 23, 33
context, of cult	Mackey (2022) 290, 292
context, of de vita contemplativa, historical	Taylor and Hay (2020) 5, 24, 31, 32, 352
context, of death and burial, eusebês, and cognates, usage, in	Peels (2016) 75, 77
context, of death and burial, hosios, and cognates, in	Peels (2016) 35, 39, 44, 45, 48, 49, 101, 102, 128, 178, 179, 213, 214
context, of divination, dream interpreters/interpretation, greece and rome, dream interpretation in	Renberg (2017) 5
context, of ezekiel, exagoge, cultural and performance	Liapis and Petrides (2019) 126, 129, 142
context, of family relationships, identity, in	Bexley (2022) 57, 58, 59, 94, 95, 96, 97, 100, 101, 102, 103, 104, 105, 106, 109, 110, 111, 115, 116, 117, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 134, 135, 136, 137, 138, 139, 140, 141, 142, 145, 146, 147, 148, 149, 150, 151, 153, 154, 155, 156, 157, 158, 159, 160, 294, 295, 310, 311, 312, 316, 317, 318
context, of family relationships, more hosios, and cognates, in general	Peels (2016) 91, 92, 93, 94, 95, 125, 126, 137, 138
context, of gospel of john, jewish	Azar (2016) 31, 208, 209
context, of gospel of thomas	Damm (2018) 205, 207
context, of guestfriendship, divine, δίκη, in	Peels (2016) 62, 63, 64, 65
context, of guestfriendship, eusebês, and cognates, usage, in	Peels (2016) 75, 77
context, of guestfriendship, hosios, and cognates, in	Peels (2016) 35, 38, 39, 42, 43, 44, 46, 47, 48, 156, 157, 158
context, of homeric hymn, athenian	Miller and Clay (2019) 39, 40
context, of jesus, jewish	Avery Peck et al. (2014) 282
context, of john chrysostom, historical	Azar (2016) 101, 102
context, of judas, political and historical	Scopello (2008) 138, 139, 141, 142, 143
context, of kinship, birth and renewal in the	Lavee (2017) 147
context, of maccabean account, malalas, seleucid	Bickerman and Tropper (2007) 470, 471, 473, 480
context, of marriage, eusebês, and cognates, usage, in	Peels (2016) 75, 77, 78, 104, 105
context, of marriage, hosios, and cognates, in	Peels (2016) 32, 34, 35, 37, 38, 81, 91, 105, 124, 125, 126, 127, 144, 145, 146, 147, 177
context, of myth, narrative	Hasan Rokem (2003) 92
context, of oath-keeping, eusebês, and cognates, usage, in	Peels (2016) 75, 77
context, of oath-keeping, hosios, and cognates, in	Peels (2016) 35, 39, 232, 233, 234
context, of officium poetae	Berglund Crostini and Kelhoffer (2022) 290, 291, 292, 293, 294, 295, 296
context, of parents and children, divine, δίκη, in	Peels (2016) 65
context, of parents and children, eusebês, and cognates, usage, in	Peels (2016) 75, 77, 90, 104, 105
context, of parents and children, hosios, and cognates, in	Peels (2016) 35, 37, 38, 41, 87, 88, 89, 154, 155, 156, 158, 163, 164, 165, 166, 174, 176
context, of paul’s writings, jewish	Dürr (2022) 179
context, of philomela and procne, bacchic ritual	Panoussi(2019) 143, 144, 145, 248
context, of production, anonymus iamblichi, intellectual	Wolfsdorf (2020) 268, 269, 281, 283
context, of rabbis, babylonian, persian	Kalmin (2014) 20, 104, 105, 106, 122
context, of ritual	Janowitz (2002b) 100 Trudinger (2004) 243, 244
context, of rituals of worship, divine, δίκη, in	Peels (2016) 65
context, of rituals of worship, eusebês, and cognates, usage, in	Peels (2016) 75, 77, 83, 84, 181, 184, 185, 186, 187
context, of rituals of worship, hosios, and cognates, in	Peels (2016) 35, 36, 37, 50, 51, 54, 55, 83, 84, 100, 128, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 215, 216, 217, 218, 219, 220, 221, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 249, 250
context, of second sophistic, infancy gospel of thomas, in	Pinheiro et al (2012b) 118
context, of sexuality, hosios used in	Peels (2016) 40, 159, 160
context, of sexuality, εὐσεβής used in	Peels (2016) 78
context, of song of songs piyyutim, historical	Lieber (2014) 86, 87, 88, 89
context, of sophocles	Jouanna (2018) 455, 458
context, of supplication, divine, δίκη, in	Peels (2016) 64, 65, 91, 92, 107, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147
context, of supplication, eusebês, and cognates, usage, in	Peels (2016) 75, 77, 87, 91, 92, 93, 94, 95, 116, 117, 118, 119, 120, 121, 122, 123, 124, 130, 131
context, of supplication, hosios, and cognates, in	Peels (2016) 35, 38, 39, 42, 43, 44, 46, 47, 48, 85, 86, 91, 92, 93, 94, 95, 107, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147
context, of talmud, babylonian, cultural	Kalmin (2014) 20
context, of talmud, babylonian, overemphasis of the persian cultural	Kalmin (2014) 20, 104, 105, 106, 122
context, oral	Ernst (2009) 85, 192, 210
context, palestinian rabbinic literature, greco-roman	Secunda (2014) 2
context, parmenianum, optatus	Yates and Dupont (2020) 193, 195, 196
context, parmenides, his theory of human cognition, its doxographic	Tor (2017) 169, 170, 171, 172, 173, 174, 175, 190, 191, 192, 193, 195, 240, 241, 242
context, performance	Eisenfeld (2022) 39, 59, 120, 121, 140, 141, 194
context, pneuma, spirit, in paul, in its jewish	Engberg-Pedersen (2010) 208, 209
context, poenulus, historical	Blum and Biggs (2019) 185
context, political	Greensmith (2021) 328, 329, 330, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341
context, roman	Hellholm et al. (2010) 1771
context, sasanian	Fonrobert and Jaffee (2007) 90, 93
context, sasanian persia, rabbinic law and narrative in sasanian	Hayes (2022) 402, 407, 410, 419, 420, 441, 442
context, satires, horace, social/historical	Yona (2018) 60
context, schweitzer, quest, jesus, jewish	Potter Suh and Holladay (2021) 495, 496
context, shares, sacrificial, delphi, in theoric	Kowalzig (2007) 189, 190, 191, 192
context, sympotic	Miller and Clay (2019) 79, 80, 81, 319
context, tertullian, social	Yates and Dupont (2020) 106
context, trojan women, euripides, historical	Pillinger (2019) 74, 75
context, valerius flaccus, historical	Mackay (2022) 83, 85, 88, 100, 173
context/influence, in de vita contemplativa, roman	Taylor and Hay (2020) 7, 24, 36
contexte, animal bones, in funerary	Ekroth (2013) 230, 232
contexts	Clark (2007) 7, 9, 14, 25, 121, 174, 225, 229, 230, 232, 235, 236, 237, 238, 239, 240, 242, 274, 280
contexts, aeschylus, in colonial	Kowalzig (2007) 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327
contexts, cicero, using the definition of wisdom in stoic	Brouwer (2013) 16
contexts, dramatic	Clark (2007) 87, 99, 107, 108, 112, 113, 220, 221, 222, 224
contexts, for, hypsipyle, ritual	Panoussi(2019) 148, 165, 166
contexts, inner purity, ritual	Petrovic and Petrovic (2016) 269, 270, 271, 272, 277, 278
contexts, love, sex and seduction in convivial	König (2012) 7, 12, 73, 164, 269, 270, 271, 272, 273, 274, 286, 296, 312, 338
contexts, lucian, on performance, oral/written	Mheallaigh (2014) 137, 148
contexts, of betrayal of jesus, gnostic	Scopello (2008) 141, 142, 143
contexts, of dedications	Wilding (2022) 66, 67, 68, 69, 70, 71, 72, 93, 132, 133, 136
contexts, of inscriptions, archaeological	Bruun and Edmondson (2015) 7, 16
contexts, of martyrdom social	Moss (2010) 8, 9, 10, 11
contexts, of proxeny decrees, decrees of proxenia	Wilding (2022) 149, 150, 151, 152, 154, 155, 156, 158
contexts, of reading events, sociocultural	Johnson and Parker (2009) 321
contexts, of ritual	Mackey (2022) 293, 335, 336
contexts, of use, words	Janowitz (2002) 39, 40, 56
contexts, panhellenism, tool in social	Kowalzig (2007) 213, 214, 215, 216, 217, 218, 219, 387
contexts, paul, apostle, greco-roman and jewish	Dürr (2022) 179
contexts, poets, creativity in social	Kowalzig (2007) 7, 92, 113, 115, 168, 199, 255
contexts, poets, of panhellenic fame in local	Kowalzig (2007) 171, 322
contexts, religious belief, categorization of in legal	Humfress (2007) 235, 243
contexts, slaving	Vlassopoulos (2021) 74, 75, 79, 80, 81, 83, 141
contexts, social	Bricault et al. (2007) 303, 304
setting/context, social	Tite (2009) 22, 67, 78, 80, 84, 92, 188, 196

List of validated texts:

23 validated results for "context"

1. Hesiod, Theogony, 986-987 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hermes, erotic, see also erotic context • erotic context • post-mortality belief, belief, Greek context • post-mortality belief, representation of, Greek context

Found in books: Miller and Clay (2019) 132; Waldner et al (2016) 24

986. αὐτὰρ ὑπαὶ Κεφάλῳ φιτύσατο φαίδιμον υἱόν,'987. ἴφθιμον Φαέθοντα, θεοῖς ἐπιείκελον ἄνδρα. '. None

986. And fair Thaleia, whose glance lovingly'987. Melted the limbs of all. Indeed the eye '. None

2. Homer, Iliad, 9.413 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Anonymus Iamblichi, intellectual context of production • post-mortality belief, belief, Greek context • post-mortality belief, representation of, Greek context

Found in books: Waldner et al (2016) 20; Wolfsdorf (2020) 281

9.413. ὤλετο μέν μοι νόστος, ἀτὰρ κλέος ἄφθιτον ἔσται·''. None

9.413. For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, ''. None

3. Homeric Hymns, To Hermes, 173 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Hosios (and cognates), In context of marriage • Hosios (and cognates), In context of parents and children • erotic context

Found in books: Miller and Clay (2019) 147; Peels (2016) 32, 154

173. He answered: “Why attempt to make me start,''. None

4. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • performance context, • poets, creativity in social contexts

Found in books: Bowie (2021) 193; Kowalzig (2007) 113

5. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Hermes, erotic, see also erotic context • erotic context • political context • post-mortality belief, belief, Greek context • post-mortality belief, representation of, Greek context

Found in books: Greensmith (2021) 340; Miller and Clay (2019) 128, 129; Waldner et al (2016) 19, 20, 22

6. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Aeschylus, in colonial contexts • performance context,

Found in books: Bowie (2021) 192; Kowalzig (2007) 311

7. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus, in colonial contexts • Divine (Δίκη), In context of supplication • Hosios (and cognates), In context of family relationships (more general) • Hosios (and cognates), In context of marriage • Hosios (and cognates), In context of supplication

Found in books: Kowalzig (2007) 275, 280, 281; Peels (2016) 125

8. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus, merging several in one ritual context • Divine (Δίκη), In context of supplication • Hosios (and cognates), In context of marriage • Hosios (and cognates), In context of supplication • festival, as interpretative context for epinician • performance, context • shares, sacrificial (Delphi), in theoric context

Found in books: Eisenfeld (2022) 120, 121, 140, 141; Kowalzig (2007) 189, 202; Peels (2016) 81, 113

9. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Panhellenism, tool in social contexts • performance, context

Found in books: Eisenfeld (2022) 194; Kowalzig (2007) 218

10. Euripides, Hercules Furens, 340, 631 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hosios (and cognates), In context of brothers and sisters • Hosios (and cognates), In context of guestfriendship • Hosios (and cognates), In context of marriage • Hosios (and cognates), In context of parents and children • Hosios (and cognates), In context of supplication • identity, in context of family relationships

Found in books: Bexley (2022) 155, 156; Peels (2016) 38, 165

340. in vain used we to call you partner in my son. After all you are less our friend than you pretended. Great god as you are, I, a mortal, surpass you in true worth. For I did not betray the children of Heracles; but you by stealth found your way to my bed,'
631. all the more; were you on the razor’s edge of danger? Well, I must lead them, taking them by the hand to draw them after me, my little boats, like a ship when towing; for I too do not reject the care of my children; here all mankind are equal; all love their children, both those of high estate '. None

11. Sophocles, Oedipus At Colonus, 831-832, 834, 857, 860, 874, 879 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Divine (Δίκη), In context of supplication • Hosios (and cognates), In context of supplication • chorus, Antigone, cultural context

Found in books: Budelmann (1999) 201; Peels (2016) 132, 133, 140

831. I will not touch this man, but her who is mine. Oedipu'832. I will not touch this man, but her who is mine. Oedipu
834. What are you doing, stranger? Release her!
857. I will not let go, unless you give back the maidens. Creon
860. Then you will soon give the city a more valuable prize, for I will lay hands on more than those two girls. Choru
874. I will not check my anger. Though I am alone
879. Then I think this city no longer exists. Creon '. None

12. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Divine (Δίκη), In context of supplication • Hosios (and cognates), In context of death and burial • Hosios (and cognates), In context of marriage • Hosios (and cognates), In context of rituals of worship • Hosios (and cognates), In context of supplication • Panhellenism, tool in social contexts

Found in books: Kowalzig (2007) 387; Peels (2016) 113, 127, 128, 129, 136

13. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Hosios (and cognates), In context of marriage • Hosios (and cognates), In context of oath-keeping • Hosios (and cognates), In context of rituals of worship • Panhellenism, tool in social contexts • post-mortality belief, representation of, Greek context

Found in books: Kowalzig (2007) 213; Peels (2016) 81, 234; Waldner et al (2016) 58

14. Cicero, On The Nature of The Gods, 2.8 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • rhetorical context as shaping evidence • ritual, contexts of

Found in books: Gruen (2020) 89; Mackey (2022) 293

2.8. Caelius writes that Gaius Flaminius after ignoring the claims of religion fell at the battle of Trasimene, when a serious blow was inflicted on the state. The fate of these men may serve to indicate that our empire was won by those commanders who obeyed the dictates of religion. Moreover if we care to compare our national characteristics with those of foreign peoples, we shall find that, while in all other respects we are only the equals or even the inferiors of others, yet in the sense of religion, that is, in reverence for the gods, we are far superior. ''. None

15. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • erotic context • exile (relegation), as context for creation of works

Found in books: Johnson (2008) 72; Miller and Clay (2019) 141, 142, 144, 145

16. New Testament, John, 4.1-4.3, 4.22 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Galilee, context for Jesus • Gospel of John, Jewish context of • Jesus, Galilean context • cultural context,

Found in books: Azar (2016) 31; Esler (2000) 113; Robbins et al (2017) 113

4.1. ?̔Ως οὖν ἔγνω ὁ κύριος ὅτι ἤκουσαν οἱ Φαρισαῖοι ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει ἢ Ἰωάνης, 4.2. — καίτοιγε Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν ἀλλʼ οἱ μαθηταὶ αὐτοῦ, 4.3. — ἀφῆκεν τὴν Ἰουδαίαν καὶ ἀπῆλθεν πάλιν εἰς τὴν Γαλιλαίαν.
4.22. ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν·''. None

4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John ' "4.2. (although Jesus himself didn't baptize, but his disciples), " '4.3. he left Judea, and departed into Galilee. ' "
4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. "'. None

17. New Testament, Mark, 1.10-1.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • context, sociopolitical • cultural context

Found in books: Despotis and Lohr (2022) 26; Esler (2000) 58

1.10. καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· 1.11. καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.''. None

1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased."''. None

18. New Testament, Matthew, 11.28-11.29 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Schweitzer, Quest, Jesus, Jewish context • appropriateness, and performative context • context,

Found in books: James (2021) 99; Lynskey (2021) 258; Potter Suh and Holladay (2021) 496

11.28. Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. 11.29. ἄρατε τὸν ζυγόν μου ἐφʼ ὑμᾶς καὶ μάθετε ἀπʼ ἐμοῦ, ὅτι πραΰς εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν·''. None

11.28. "Come to me, all you who labor and are heavily burdened, and I will give you rest. 11.29. Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls. ''. None

19. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • identity, in context of family relationships • objects, their public versus private context

Found in books: Bexley (2022) 109, 110; Rutledge (2012) 77

20. Pausanias, Description of Greece, 10.7.1 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • objects, their public versus private context • poets, creativity in social contexts

Found in books: Kowalzig (2007) 199; Rutledge (2012) 73

10.7.1. ἔοικε δὲ ἐξ ἀρχῆς τὸ ἱερὸν τὸ ἐν Δελφοῖς ὑπὸ ἀνθρώπων ἐπιβεβουλεῦσθαι πλείστων ἤδη. οὗτός τε ὁ Εὐβοεὺς λῃστὴς καὶ ἔτεσιν ὕστερον τὸ ἔθνος τὸ Φλεγυῶν, ἔτι δὲ Πύρρος ὁ Ἀχιλλέως ἐπεχείρησεν αὐτῷ, καὶ δυνάμεως μοῖρα τῆς Ξέρξου, καὶ οἱ χρόνον τε ἐπὶ πλεῖστον καὶ μάλιστα τοῦ θεοῦ τοῖς χρήμασιν ἐπελθόντες οἱ ἐν Φωκεῦσι δυνάσται, καὶ ἡ Γαλατῶν στρατιά. ἔμελλε δὲ ἄρα οὐδὲ τῆς Νέρωνος ἐς πάντα ὀλιγωρίας ἀπειράτως ἕξειν, ὃς τὸν Ἀπόλλωνα πεντακοσίας θεῶν τε ἀναμὶξ ἀφείλετο καὶ ἀνθρώπων εἰκόνας χαλκᾶς.''. None

10.7.1. It seems that from the beginning the sanctuary at Delphi has been plotted against by a vast number of men. Attacks were made against it by this Euboean pirate, and years afterwards by the Phlegyan nation; furthermore by Pyrrhus, son of Achilles, by a portion of the army of Xerxes, by the Phocian chieftains, whose attacks on the wealth of the god were the longest and fiercest, and by the Gallic invaders. It was fated too that Delphi was to suffer from the universal irreverence of Nero, who robbed Apollo of five hundred bronze statues, some of gods, some of men.''. None

21. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Book of Secrets, social context of • Sasanian context, Empire

Found in books: Fonrobert and Jaffee (2007) 191; Janowitz (2002b) 104

28a. אלא חיה אבל שאר נשים מניחין,ר\' אלעזר אמר אפילו שאר הנשים דכתיב (במדבר כ, א) ותמת שם מרים ותקבר שם סמוך למיתה קבורה,ואמר ר\' אלעזר אף מרים בנשיקה מתה אתיא שם שם ממשה ומפני מה לא נאמר בה על פי ה\' מפני שגנאי הדבר לאומרו,א"ר אמי למה נסמכה מיתת מרים לפרשת פרה אדומה לומר לך מה פרה אדומה מכפרת אף מיתתן של צדיקים מכפרת א"ר אלעזר למה נסמכה מיתת אהרן לבגדי כהונה מה בגדי כהונה מכפרין אף מיתתן של צדיקים מכפרת,ת"ר מת פתאום זו היא מיתה חטופה חלה יום אחד ומת זו היא מיתה דחופה ר\' חנניא בן גמליאל אומר זו היא מיתת מגפה שנאמר (יחזקאל כד, טז) בן אדם הנני לוקח ממך את מחמד עיניך במגפה וכתיב (יחזקאל כד, יח) ואדבר אל העם בבקר ותמת אשתי בערב,שני ימים ומת זו היא מיתה דחויה ג\' גערה ארבעה נזיפה חמשה זו היא מיתת כל אדם,א"ר חנין מאי קרא (דברים לא, יד) הן קרבו ימיך למות הן חד קרבו תרי ימיך תרי הא חמשה הן חד שכן בלשון יוני קורין לאחת הן,מת בחמשים שנה זו היא מיתת כרת חמשים ושתים שנה זו היא מיתתו של שמואל הרמתי ששים זו היא מיתה בידי שמים,אמר מר זוטרא מאי קרא דכתיב (איוב ה, כו) תבא בכלח אלי קבר בכלח בגימטריא שיתין הוו,שבעים שיבה שמונים גבורות דכתיב (תהלים צ, י) ימי שנותינו בהם שבעים שנה ואם בגבורות שמונים שנה אמר רבה מחמשים ועד ששים שנה זו היא מיתת כרת והאי דלא חשיב להו משום כבודו של שמואל הרמתי,רב יוסף כי הוה בר שיתין עבד להו יומא טבא לרבנן אמר נפקי לי מכרת א"ל אביי נהי דנפק ליה מר מכרת דשני מכרת דיומי מי נפיק מר א"ל נקוט לך מיהא פלגא בידך,רב הונא נח נפשיה פתאום הוו קא דייגי רבנן תנא להו זוגא דמהדייב לא שנו אלא שלא הגיע לגבורות אבל הגיע לגבורות זו היא מיתת נשיקה,אמר רבא חיי בני ומזוני לא בזכותא תליא מילתא אלא במזלא תליא מילתא דהא רבה ורב חסדא תרוייהו רבנן צדיקי הוו מר מצלי ואתי מיטרא ומר מצלי ואתי מיטרא,רב חסדא חיה תשעין ותרתין שנין רבה חיה ארבעין בי רב חסדא שיתין הלולי בי רבה שיתין תיכלי,בי רב חסדא סמידא לכלבי ולא מתבעי בי רבה נהמא דשערי לאינשי ולא משתכח,ואמר רבא הני תלת מילי בעאי קמי שמיא תרתי יהבו לי חדא לא יהבו לי חוכמתיה דרב הונא ועותריה דרב חסדא ויהבו לי ענותנותיה דרבה בר רב הונא לא יהבו לי,רב שעורים אחוה דרבא הוה יתיב קמיה דרבא חזייה דהוה קא מנמנם א"ל לימא ליה מר דלא לצערן א"ל מר לאו שושביניה הוא א"ל כיון דאימסר מזלא לא אשגח בי א"ל ליתחזי לי מר איתחזי ליה א"ל הוה ליה למר צערא א"ל כי ריבדא דכוסילתא,רבא הוה יתיב קמיה דר"נ חזייה דקא מנמנם א"ל לימא ליה מר דלא לצערן א"ל מר לאו אדם חשוב הוא א"ל מאן חשיב מאן ספין מאן רקיע,א"ל ליתחזי לי מר אתחזי ליה א"ל ה"ל למר צערא א"ל כמישחל בניתא מחלבא ואי אמר לי הקב"ה זיל בההוא עלמא כד הוית לא בעינא דנפיש בעיתותיה,רבי אלעזר הוה קאכיל תרומה איתחזי ליה א"ל תרומה קא אכילנא ולאו קודש איקרי חלפא ליה שעתא,רב ששת איתחזי ליה בשוקא אמר ליה בשוקא כבהמה איתא לגבי ביתא,רב אשי איתחזי ליה בשוקא א"ל איתרח לי תלתין יומין ואהדרי לתלמודאי דאמריתו אשרי מי שבא לכאן ותלמודו בידו ביום תלתין אתא אמר ליה מאי כולי האי קא דחקא רגליה דבר נתן ואין מלכות נוגעת בחבירתה אפילו כמלא נימא,רב חסדא לא הוה יכיל ליה דלא הוה שתיק פומיה מגירסא סליק יתיב בארזא דבי רב פקע ארזא ושתק ויכיל ליה,ר\' חייא לא הוה מצי למיקרבא ליה יומא חד אידמי ליה כעניא אתא טריף אבבא א"ל אפיק לי ריפתא אפיקו ליה א"ל ולאו קא מרחם מר אעניא אההוא גברא אמאי לא קא מרחם מר גלי ליה אחוי ליה שוטא דנורא אמצי ליה נפשיה:''. None

28a. with regard to a woman who died in childbirth, and therefore continues to bleed. But the biers of other women may be set down in the street.,Rabbi Elazar said: Even the biers of other women must not be set down in the street, as it is written: “And Miriam died there and was buried there” (Numbers 20:1), which teaches that the site of her burial was close to the place of her death. Therefore, it is preferable to bury a woman as close as possible to the place where she died.,With regard to that same verse Rabbi Elazar said further: Miriam also died by the divine kiss, just like her brother Moses. What is the source for this? This is derived through a verbal analogy between the word “there” stated with regard to Miriam and the word “there” mentioned with regard to Moses. With regard to Moses it says: “So Moses the servant of the Lord died there in the land of Moab by the mouth of the Lord” (Deuteronomy 34:5). For what reason was it not explicitly stated with regard to her, as it is stated with regard to Moses, that she died “by the mouth of the Lord”? It is because it would be unseemly to say such a thing, that a woman died by way of a divine kiss, and therefore it is not said explicitly.,Rabbi Ami said: Why was the Torah portion that describes the death of Miriam juxtaposed to the portion dealing with the red heifer? To tell you: Just as the red heifer atones for sin, so too, the death of the righteous atones for sin. Rabbi Elazar said: Why was the Torah portion that describes the death of Aaron juxtaposed to the portion discussing the priestly garments? This teaches that just as the priestly garments atone for sin, so too, the death of the righteous atones for sin.,§ The Sages taught the following baraita: If one dies suddenly without having been sick, this is death through snatching. If he became sick for a day and died, this is an expedited death. Rabbi Ḥaya ben Gamliel says: This is death at a stroke, as it is stated: “Son of man, behold, I am about to take away from you the delight of your eyes at a stroke” (Ezekiel 24:16). And when this prophecy is fulfilled it is written: “So I spoke to the people in the morning and at evening my wife died” (Ezekiel 24:18).,If he was sick for two days and died, this is a quickened death. If he was sick for three days and died, this is a death of rebuke. If he died after being sick for four days, this is a death of reprimand. If one died after a sickness lasting five days, this is the ordinary death of all people.,Rabbi Ḥanin said: What is the verse from which this is derived? It is stated: “Behold, your days approach that you must die” (Deuteronomy 31:14). This verse is expounded in the following manner: “Behold hen” indicates one; “approach karvu,” a plural term, indicates two; “your days yamekha,” also a plural term, indicates another two; and therefore in total this is five. How does the word hen indicate one? Because in the Greek language they call the number one hen.,The Gemara discusses the significance of death at different ages: If one dies when he is fifty years old, this is death through karet, the divine punishment of excision, meted out for the most serious transgressions. If he dies when he is fifty-two years old, this is the death of Samuel from Ramah. If he dies at the age of sixty, this is death at the hand of Heaven.,Mar Zutra said: What is the verse from which this is derived? As it is written: “You shall come to your grave in a ripe age bekhelaḥ” (Job 5:26). The word “ripe age” bekhelaḥ has the numerical value of sixty, and it is alluded to there that dying at this age involves a divine punishment.,One who dies at the age of seventy has reached old age. One who dies at the age of eighty dies in strength, as it is written: “The days of our years are seventy, or if by reason of strength, eighty years” (Psalms 90:10). Rabba said: Not only is death at the age of fifty a sign of karet, but even death from fifty to sixty years of age is death by karet. And the reason that all of these years were not counted in connection with karet is due to the honor of Samuel from Ramah, who died at the age of fifty-two.,The Gemara relates that when Rav Yosef turned sixty he made a holiday for the Sages. Explaining the cause for his celebration, he said: I have passed the age of karet. Abaye said to him: Master, even though you have passed the karet of years, have you, Master, escaped the karet of days? As previously mentioned, sudden death is also considered to be a form of karet. He said to him: Grasp at least half in your hand, for I have at least escaped one type of karet.,It was related that Rav Huna died suddenly, and the Sages were concerned that this was a bad sign. The Sage Zuga from Hadayeiv taught them the following: They taught these principles only when the deceased had not reached the age of strength, i.e., eighty. But if he had reached the age of strength and then died suddenly, this is death by way of a divine kiss.,Rava said: Length of life, children, and sustece do not depend on one’s merit, but rather they depend upon fate. As, Rabba and Rav Ḥisda were both pious Sages; one Sage would pray during a drought and rain would fall, and the other Sage would pray and rain would fall.,And nevertheless, their lives were very different. Rav Ḥisda lived for ninety-two years, whereas Rabba lived for only forty years. The house of Rav Ḥisda celebrated sixty wedding feasts, whereas the house of Rabba experienced sixty calamities. In other words, many fortuitous events took place in the house of Rav Ḥisda and the opposite occurred in the house of Rabba.,In the house of Rav Ḥisda there was bread from the finest flour semida even for the dogs, and it was not asked after, as there was so much food. In the house of Rabba, on the other hand, there was coarse barley bread even for people, and it was not found in sufficient quantities. This shows that the length of life, children, and sustece all depend not upon one’s merit, but upon fate.,Apropos Rav Ḥisda’s great wealth, the Gemara reports that Rava said: These three things I requested from Heaven, two of which were given to me, and one was not given to me: I requested the wisdom of Rav Huna and the wealth of Rav Ḥisda and they were given to me. I also requested the humility of Rabba bar Rav Huna, but it was not given to me.,The Gemara continues its discussion of the deaths of the righteous. Rav Seorim, Rava’s brother, sat before Rava, and he saw that Rava was dozing, i.e., about to die. Rava said to his brother: Master, tell him, the Angel of Death, not to torment me. Knowing that Rava was not afraid of the Angel of Death, Rav Seorim said to him: Master, are you not a friend of the Angel of Death? Rava said to him: Since my fate has been handed over to him, and it has been decreed that I shall die, the Angel of Death no longer pays heed to me. Rav Seorim said to Rava: Master, appear to me in a dream after your death. And Rava appeared to him. Rav Seorim said to Rava: Master, did you have pain in death? He said to him: Like the prick of the knife when letting blood.,It was similarly related that Rava sat before Rav Naḥman, and he saw that Rav Naḥman was dozing, i.e., slipping into death. Rav Naḥman said to Rava: Master, tell the Angel of Death not to torment me. Rava said to him: Master, are you not an important person who is respected in Heaven? Rav Naḥman said to him: In the supernal world who is important? Who is honorable? Who is complete?,Rava said to Rav Naḥman: Master, appear to me in a dream after your death. And he appeared to him. Rava said to him: Master, did you have pain in death? Rav Naḥman said to him: Like the removal of hair from milk, which is a most gentle process. But nevertheless, were the Holy One, Blessed be He, to say to me: Go back to that world, the physical world, as you were, I would not want to go, for the fear of the Angel of Death is great. And I would not want to go through such a terrifying experience a second time.,The Gemara relates that Rabbi Elazar was once eating teruma, when the Angel of Death appeared to him. He said to the Angel of Death: I am eating teruma; is it not called sacred? It would be inappropriate for me to die now and thereby defile this sacred teruma. The Angel of Death accepted his argument and left him. The moment passed, and he lived for some time afterward.,It was similarly related that the Angel of Death once appeared to Rav Sheshet in the marketplace. Rav Sheshet said to the Angel of Death: Shall I die in the market like an animal? Come to my house and kill me there like a human being.,So too, the Angel of Death appeared to Rav Ashi in the marketplace. Rav Ashi said to the Angel of Death: Give me thirty days so that I may review my studies, for you say above: Fortunate is he who comes here to Heaven with his learning in his hand. On the thirtieth day the Angel of Death came to take him. Rav Ashi said to the Angel of Death: What is all of this? Why are you in such a hurry to take me? Why can you not postpone my death? He said to him: The foot of Rav Huna bar Natan is pushing you, as he is ready to succeed you as the leader of the generation, and one sovereignty does not overlap with its counterpart, even by one hairbreadth. Therefore, you cannot live any longer.,The Angel of Death was unable to take Rav Ḥisda because his mouth was never silent from study. So the Angel of Death went and sat on the cedar column that supported the roof of the study hall of the Sages. The cedar cracked and Rav Ḥisda was silent for a moment, as he was startled by the sound. At that point the Angel of Death was able to take him.,The Angel of Death could not come near Rabbi Ḥiyya, owing to his righteousness. One day the Angel of Death appeared to him as a poor person. He came and knocked on the door. He said to Rabbi Ḥiyya: Bring out bread for me, and he took out bread for him. The Angel of Death then said to Rabbi Ḥiyya: Master, do you not have mercy on a poor person? Why, then, do you not have mercy upon that man, i.e., upon me, and give me what I want? The Angel of Death then revealed his identity to him, and showed him a fiery rod in order to confirm that he was the Angel of Death. At this point Rav Ḥiyya surrendered himself to him.''. None

22. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Sasanian Persia, rabbinic law and narrative in Sasanian context • Talmud, Babylonian, overemphasis of the Persian cultural context of • rabbis, Babylonian, Persian context of

Found in books: Hayes (2022) 420; Kalmin (2014) 104, 105, 106, 122

23. Demosthenes, Orations, 21.178
Tagged with subjects: • Eusebês (and cognates), usage, In context of rituals of worship • Hosios (and cognates), In context of rituals of worship • theatre,, political context

Found in books: Peels (2016) 185; Rutter and Sparkes (2012) 168

21.178. There was another man who in your opinion had profaned the Dionysia, and although he was actually sitting as assessor to his son, who was Archon, you condemned him, because in ejecting from the theater a man who was taking a wrong seat, he laid a hand on him. That man was the father of the highly respected Charicleides, at that time archon.''. None

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