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Tiresias: The Ancient Mediterranean Religions Source Database



8256
New Testament, Luke, 12.58-12.59


ὡς γὰρ ὑπάγεις μετὰ τοῦ ἀντιδίκου σου ἐπʼ ἄρχοντα, ἐν τῇ ὁδῷ δὸς ἐργασίαν ἀπηλλάχθαι [ἀπʼ] αὐτοῦ, μή ποτε κατασύρῃ σε πρὸς τὸν κριτήν, καὶ ὁ κριτής σε παραδώσει τῷ πράκτορι, καὶ ὁ πράκτωρ σε βαλεῖ εἰς φυλακήν.For when you are going with your adversary before the magistrate, try diligently on the way to be released from him, lest perhaps he drag you to the judge, and the judge deliver you to the officer, and the officer throw you into prison.


λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως καὶ τὸ ἔσχατον λεπτὸν ἀποδῷς.I tell you, you will by no means get out of there, until you have paid the very last penny.


Intertexts (texts cited often on the same page as the searched text):

15 results
1. Josephus Flavius, Jewish Antiquities, 18.107, 20.49-20.53, 20.101 (1st cent. CE - 1st cent. CE)

18.107. he constantly lived in that country which was subject to him; he used to make his progress with a few chosen friends; his tribunal also, on which he sat in judgment, followed him in his progress; and when any one met him who wanted his assistance, he made no delay, but had his tribunal set down immediately, wheresoever he happened to be, and sat down upon it, and heard his complaint: he there ordered the guilty that were convicted to be punished, and absolved those that had been accused unjustly. 20.49. 5. But as to Helena, the king’s mother, when she saw that the affairs of Izates’s kingdom were in peace, and that her son was a happy man, and admired among all men, and even among foreigners, by the means of God’s providence over him, she had a mind to go to the city of Jerusalem, in order to worship at that temple of God which was so very famous among all men, and to offer her thank-offerings there. So she desired her son to give her leave to go thither; 20.51. Now her coming was of very great advantage to the people of Jerusalem; for whereas a famine did oppress them at that time, and many people died for want of what was necessary to procure food withal, queen Helena sent some of her servants to Alexandria with money to buy a great quantity of corn, and others of them to Cyprus, to bring a cargo of dried figs. 20.52. And as soon as they were come back, and had brought those provisions, which was done very quickly, she distributed food to those that were in want of it, and left a most excellent memorial behind her of this benefaction, which she bestowed on our whole nation. 20.53. And when her son Izates was informed of this famine, he sent great sums of money to the principal men in Jerusalem. However, what favors this queen and king conferred upon our city Jerusalem shall be further related hereafter. 20.101. Under these procurators that great famine happened in Judea, in which queen Helena bought corn in Egypt at a great expense, and distributed it to those that were in want, as I have related already.
2. Josephus Flavius, Jewish War, 2.22, 2.273, 3.43 (1st cent. CE - 1st cent. CE)

2.22. The inclinations also of all Archelaus’s kindred, who hated him, were removed to Antipas, when they came to Rome; although in the first place every one rather desired to live under their own laws [without a king], and to be under a Roman governor; but if they should fail in that point, these desired that Antipas might be their king. 2.22. He left behind him three daughters, born to him by Cypros, Bernice, Mariamne, and Drusilla, and a son born of the same mother, whose name was Agrippa: he was left a very young child, so that Claudius made the country a Roman province, and sent Cuspius Fadus to be its procurator, and after him Tiberius Alexander, who, making no alterations of the ancient laws, kept the nation in tranquility. 2.273. Accordingly, he did not only, in his political capacity, steal and plunder every one’s substance, nor did he only burden the whole nation with taxes, but he permitted the relations of such as were in prison for robbery, and had been laid there, either by the senate of every city, or by the former procurators, to redeem them for money; and nobody remained in the prisons as a malefactor but he who gave him nothing. 3.43. accordingly, it is all cultivated by its inhabitants, and no part of it lies idle. Moreover, the cities lie here very thick, and the very many villages there are here are everywhere so full of people, by the richness of their soil, that the very least of them contain above fifteen thousand inhabitants. 3.43. that these last might stay there and guard the camp, and the horsemen might spoil the country that lay round it, and might destroy the neighboring villages and smaller cities.
3. Josephus Flavius, Life, 394, 230 (1st cent. CE - 1st cent. CE)

4. New Testament, 1 Corinthians, 5.5 (1st cent. CE - 1st cent. CE)

5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus.
5. New Testament, 2 Corinthians, 4.11 (1st cent. CE - 1st cent. CE)

6. New Testament, Acts, 8.3, 11.27-11.30, 21.11 (1st cent. CE - 2nd cent. CE)

8.3. But Saul ravaged the assembly, entering into every house, and dragged both men and women off to prison. 11.27. Now in these days, prophets came down from Jerusalem to Antioch. 11.28. One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius. 11.29. The disciples, as anyone had plenty, each determined to send relief to the brothers who lived in Judea; 11.30. which they also did, sending it to the elders by the hands of Barnabas and Saul. 21.11. Coming to us, and taking Paul's belt, he bound his own feet and hands, and said, "Thus says the Holy Spirit: 'So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the Gentiles.'
7. New Testament, Galatians, 1.16 (1st cent. CE - 1st cent. CE)

1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood
8. New Testament, Romans, 1.18-1.32, 2.14 (1st cent. CE - 1st cent. CE)

1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. 2.14. (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves
9. New Testament, John, 4.46-4.53 (1st cent. CE - 1st cent. CE)

4.46. Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. 4.47. When he heard that Jesus had come out of Judea into Galilee, he went to him, and begged him that he would come down and heal his son, for he was at the point of death. 4.48. Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe. 4.49. The nobleman said to him, "Sir, come down before my child dies. 4.50. Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way. 4.51. As he was now going down, his servants met him and reported, saying "Your child lives! 4.52. So he inquired of them the hour when he began to get better. They said therefore to him, "Yesterday at the seventh hour, the fever left him. 4.53. So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house.
10. New Testament, Luke, 7.1-7.10, 7.25, 7.32, 10.10-10.14, 11.4, 11.43, 12.59, 13.24, 14.21, 18.1-18.8, 19.23, 21.12 (1st cent. CE - 1st cent. CE)

7.1. After he had finished speaking in the hearing of the people, he entered into Capernaum. 7.2. A certain centurion's servant, who was dear to him, was sick and at the point of death. 7.3. When he heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. 7.4. When they came to Jesus, they begged him earnestly, saying, "He is worthy for you to do this for him 7.5. for he loves our nation, and he built our synagogue for us. 7.6. Jesus went with them. When he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, don't trouble yourself, for I am not worthy for you to come under my roof. 7.7. Therefore I didn't even think myself worthy to come to you; but say the word, and my servant will be healed. 7.8. For I also am a man placed under authority, having under myself soldiers. I tell this one, 'Go!' and he goes; and to another, 'Come!' and he comes; and to my servant, 'Do this,' and he does it. 7.9. When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, "I tell you, I have not found such great faith, no, not in Israel. 7.10. Those who were sent, returning to the house, found that the servant who had been sick was well. 7.25. But what did you go out to see? A man clothed in soft clothing? Behold, those who are gorgeously dressed, and live delicately, are in kings' courts. 7.32. They are like children who sit in the marketplace, and call one to another, saying, 'We piped to you, and you didn't dance. We mourned, and you didn't weep.' 10.10. But into whatever city you enter, and they don't receive you, go out into the streets of it and say 10.11. 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' 10.12. I tell you, it will be more tolerable in that day for Sodom than for that city. 10.13. Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes. 10.14. But it will be more tolerable for Tyre and Sidon in the judgment than for you. 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.' 11.43. Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces. 12.59. I tell you, you will by no means get out of there, until you have paid the very last penny. 13.24. Strive to enter in by the narrow door, for many, I tell you, will seek to enter in, and will not be able. 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.' 18.1. He also spoke a parable to them that they must always pray, and not give up 18.2. saying, "There was a judge in a certain city who didn't fear God, and didn't respect man. 18.3. A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!' 18.4. He wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man 18.5. yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.' 18.6. The Lord said, "Listen to what the unrighteous judge says. 18.7. Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? 18.8. I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth? 19.23. Then why didn't you deposit my money in the bank, and at my coming, I might have earned interest on it?' 21.12. But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake.
11. New Testament, Mark, 6.3, 6.21, 12.1-12.11, 13.9 (1st cent. CE - 1st cent. CE)

6.3. Isn't this the carpenter, the son of Mary, and brother of James, Joses, Judas, and Simon? Aren't his sisters here with us?" They were offended at him. 6.21. Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. 12.1. He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country. 12.2. When it was time, he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard. 12.3. They took him, beat him, and sent him away empty. 12.4. Again, he sent another servant to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated. 12.5. Again he sent another; and they killed him; and many others, beating some, and killing some. 12.6. Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.' 12.7. But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.' 12.8. They took him, killed him, and cast him out of the vineyard. 12.9. What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others. 12.10. Haven't you even read this Scripture: 'The stone which the builders rejected, The same was made the head of the corner. 12.11. This was from the Lord, It is marvelous in our eyes'? 13.9. But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them.
12. New Testament, Matthew, 4.18-4.22, 5.25-5.26, 10.7, 10.21, 13.55, 20.1-20.15, 24.9, 24.50, 27.2 (1st cent. CE - 1st cent. CE)

4.18. Walking by the sea of Galilee, he saw two brothers: Simon, who is called Peter, and Andrew, his brother, casting a net into the sea; for they were fishermen. 4.19. He said to them, "Come after me, and I will make you fishers for men. 4.20. They immediately left their nets and followed him. 4.21. Going on from there, he saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them. 4.22. They immediately left the boat and their father, and followed him. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 10.7. As you go, preach, saying, 'The Kingdom of Heaven is at hand!' 10.21. Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 13.55. Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers, James, Joses, Simon, and Judas? 20.1. For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire laborers for his vineyard. 20.2. When he had agreed with the laborers for a denarius a day, he sent them into his vineyard. 20.3. He went out about the third hour, and saw others standing idle in the marketplace. 20.4. To them he said, 'You also go into the vineyard, and whatever is right I will give you.' So they went their way. 20.5. Again he went out about the sixth and the ninth hour, and did likewise. 20.6. About the eleventh hour he went out, and found others standing idle. He said to them, 'Why do you stand here all day idle?' 20.7. They said to him, 'Because no one has hired us.' "He said to them, 'You also go into the vineyard, and you will receive whatever is right.' 20.8. When evening had come, the lord of the vineyard said to his steward, 'Call the laborers and pay them their wages, beginning from the last to the first.' 20.9. When those who were hired at about the eleventh hour came, they each received a denarius. 20.10. When the first came, they supposed that they would receive more; and they likewise each received a denarius. 20.11. When they received it, they murmured against the master of the household 20.12. saying, 'These last have spent one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!' 20.13. But he answered one of them, 'Friend, I am doing you no wrong. Didn't you agree with me for a denarius? 20.14. Take that which is yours, and go your way. It is my desire to give to this last just as much as to you. 20.15. Isn't it lawful for me to do what I want to with what I own? Or is your eye evil, because I am good?' 24.9. Then they will deliver you up to oppression, and will kill you. You will be hated by all of the nations for my name's sake. 24.50. the lord of that servant will come in a day when he doesn't expect it, and in an hour when he doesn't know it 27.2. and they bound him, and led him away, and delivered him up to Pontius Pilate, the governor.
13. Tosefta, Peah, 4.18 (1st cent. CE - 2nd cent. CE)

14. Irenaeus, Refutation of All Heresies, 1.28.1, 2.27.1, 2.31.3, 4.39.2 (2nd cent. CE - 3rd cent. CE)

15. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)

11a. דלא סיימוה קמיה,תניא אמרו עליו על בנימין הצדיק שהיה ממונה על קופה של צדקה פעם אחת באתה אשה לפניו בשני בצורת אמרה לו רבי פרנסני אמר לה העבודה שאין בקופה של צדקה כלום אמרה לו רבי אם אין אתה מפרנסני הרי אשה ושבעה בניה מתים עמד ופרנסה משלו לימים חלה ונטה למות אמרו מלאכי השרת לפני הקב"ה רבש"ע אתה אמרת כל המקיים נפש אחת מישראל כאילו קיים עולם מלא ובנימין הצדיק שהחיה אשה ושבעה בניה ימות בשנים מועטות הללו מיד קרעו לו גזר דינו תנא הוסיפו לו עשרים ושתים שנה על שנותיו,תנו רבנן מעשה במונבז המלך שבזבז אוצרותיו ואוצרות אבותיו בשני בצורת וחברו עליו אחיו ובית אביו ואמרו לו אבותיך גנזו והוסיפו על של אבותם ואתה מבזבזם אמר להם אבותי גנזו למטה ואני גנזתי למעלה שנאמר (תהלים פה, יב) אמת מארץ תצמח וצדק משמים נשקף אבותי גנזו במקום שהיד שולטת בו ואני גנזתי במקום שאין היד שולטת בו שנאמר (תהלים פט, טו) צדק ומשפט מכון כסאך,אבותי גנזו דבר שאין עושה פירות ואני גנזתי דבר שעושה פירות שנאמר (ישעיהו ג, י) אמרו צדיק כי טוב כי פרי מעלליהם יאכלו אבותי גנזו [אוצרות] ממון ואני גנזתי אוצרות נפשות שנאמר (משלי יא, ל) פרי צדיק עץ חיים ולוקח נפשות חכם אבותי גנזו לאחרים ואני גנזתי לעצמי שנאמר (דברים כד, יג) ולך תהיה צדקה אבותי גנזו לעולם הזה ואני גנזתי לעולם הבא שנאמר (ישעיהו נח, ח) והלך לפניך צדקך כבוד ה' יאספך:,ואם קנה בה בית דירה הרי הוא כאנשי העיר: מתניתין דלא כרשב"ג דתניא רבן שמעון ב"ג אומר אם קנה בה קרקע כל שהוא הרי הוא כאנשי העיר,והא תניא רבן שמעון בן גמליאל אומר אם קנה שם קרקע הראויה לבית דירה הרי הוא כאנשי העיר תרי תנאי ואליבא דרבן שמעון בן גמליאל:, big strongמתני׳ /strong /big אין חולקין את החצר עד שיהא ארבע אמות לזה וארבע אמות לזה ולא את השדה עד שיהא בה תשעה קבין לזה ותשעה קבין לזה ר' יהודה אומר עד שיהא בה תשעת חציי קבין לזה ותשעת חציי קבין לזה ולא את הגינה עד שיהא בה חצי קב לזה וחצי קב לזה ר' עקיבא אומר בית רובע,ולא את הטרקלין ולא את המורן ולא את השובך ולא את הטלית ולא את המרחץ ולא את בית הבד ולא את בית השלחין עד שיהא בהן כדי לזה וכדי לזה זה הכלל כל שיחלק ושמו עליו חולקין ואם לאו אין חולקין,אימתי בזמן שאין שניהם רוצים אבל בזמן ששניהם רוצים אפי' פחות מכאן יחלוקו וכתבי הקדש אע"פ ששניהם רוצים לא יחלוקו:, big strongגמ׳ /strong /big א"ר אסי א"ר יוחנן ארבע אמות שאמרו חוץ משל פתחים תניא נמי הכי אין חולקים את החצר עד שיהא בה שמונה אמות לזה ושמונה אמות לזה והא אנן תנן ארבע אמות לזה וארבע אמות לזה אלא ש"מ כדרבי אסי שמע מינה,ואיכא דרמי להו מירמא תנן אין חולקין את החצר עד שיהא בה ארבע אמות לזה וארבע אמות לזה והתניא שמונה אמות לזה ושמונה אמות לזה א"ר אסי אמר ר' יוחנן ארבע אמות שאמרו חוץ משל פתחים,אמר רב הונא חצר מתחלקת לפי פתחיה ורב חסדא אמר נותנין ארבע אמות לכל פתח ופתח והשאר חולקין בשוה,תניא כוותיה דרב חסדא פתחים שבחצר יש להן ארבע אמות היה לזה פתח אחד ולזה שני פתחים זה שיש לו פתח אחד נוטל ארבע אמות וזה שיש לו שני פתחים נוטל שמונה אמות והשאר חולקין בשוה היה לזה פתח רחב שמונה אמות נוטל שמונה אמות כנגד הפתח וארבע אמות בחצר ארבע אמות בחצר מאי עבידתייהו אמר אביי הכי קאמר נוטל שמונה אמות באורך החצר וארבע אמות ברוחב החצר,אמר אמימר האי פירא דסופלי יש לו ארבע אמות לכל רוח ורוח ולא אמרן אלא דלא מייחד ליה פתחא 11a. those who reported the story to him bdid not conclude it before him;consequently, Rav Ami was not informed that Rava had indeed given the money to the gentile poor.,§ bIt is taughtin a ibaraita /i: The following bwas said about Binyamin the righteous, who was appointedsupervisor bover the charity fund. Once, a woman came before him during years of droughtand bsaid to him: My master, sustain me. He said to her:I swear bby the Temple service that there is nothingleft bin the charity fund. She said to him: My master, if you do not sustain me, a woman and her seven sons will die. He arose and sustained her with his ownfunds. bAfter some time, he fell deathly ill. The ministering angels said to the Holy One, Blessed be He: Master of the Universe, You saidthat banyone who preserves a single life in Israel isregarded bas if he has preserved an entire world. Shouldthen bBinyamin the righteous, who saved a woman and her seven sons, die after these few years,still in his youth? bThey immediately tore up his sentence.A Sage btaught: They added twenty-two years to his life. /b, bThe Sages taught:There was ban incident involving King Munbaz, who liberally gave away his treasures and the treasures of his ancestors in the years of drought,distributing the money to the poor. bHis brothers and his father’s household joined together against himto protest against his actions, band they said to him: Your ancestors stored upmoney in their treasuries band added tothe treasures bof their ancestors, and you are liberally distributingit all to the poor. King Munbaz bsaid to them:Not so, bmy ancestors stored up below, whereas I am storing above, as it is stated: “Truth will spring out of the earth and righteousness will look down from heaven”(Psalms 85:12), meaning that the righteous deeds that one has performed are stored up in heaven. bMy ancestors stored uptreasures bin a place where thehuman bhand can reach,and so their treasures could have been robbed, bwhereas I am storing uptreasures bin a place where thehuman bhand cannot reach,and so they are secure, bas it is stated: “Righteousness and justice are the foundation of Your throne”(Psalms 89:15)., bMy ancestors stored up something that does not generate profit,as money sitting in a treasury does not increase, bwhereas I am storing up something that generates profit, as it is stated: “Say of the righteous, that it shall be well with them, for they shall eat the fruit of their doings”(Isaiah 3:10). bMy ancestors stored up treasures of money, whereas I am storing up treasures of souls, as it is stated: “The fruit of the righteous is a tree of life, and he that wins souls is wise”(Proverbs 11:30). bMy ancestors stored up for others,for their sons and heirs, when they themselves would pass from this world, bwhereas I am storing up for myself, as it is stated: “And it shall be as righteousness to you”(Deuteronomy 24:13). bMy ancestors stored up for this world, whereas I am storing up for the World-to-Come, as it is stated: “And your righteousness shall go before you, the glory of the Lord shall be your rearguard”(Isaiah 58:8).,§ The Gemara resumes its analysis of the mishna, which taught that one must reside in a place for twelve months in order to be considered a resident for the purposes of issues such as paying taxes. But if he bboughthimself ba residence inthe city, bhe isimmediately considered blikeone of bthe people of the city.The Gemara comments: bThe mishna is not in accordance withthe opinion of bRabban Shimon ben Gamliel, as it is taughtin a ibaraitathat bRabban Shimon ben Gamliel says: If he bought any amount of land inthe city, and not necessarily a residence, bhe isimmediately considered blikeone of bthe people of the city. /b,The Gemara asks: bBut isn’t it taughtotherwise in a different ibaraita /i: bRabban Shimon ben Gamliel says: Ifone bbought land that is suitable for a residence, he isimmediately considered blikeone of bthe people of the city.This contradicts the first ibaraita /i. The Gemara answers: This is a dispute between btwo itanna’imandthey disagree bwith regard tothe opinion bof Rabban Shimon ben Gamliel. /b, strongMISHNA: /strong The court bdoes not divide a courtyardat the request of one of the joint owners bunless there will bein it four by bfour cubits for this one andfour by bfour cubits for that one,i.e., this minimum area for each of the joint owners. bAndthe court does bnotdivide bajointly owned bfield unless there isspace bin itto plant bnine ikav /iof seed bfor this one and nine ikav /iof seed bfor that one. Rabbi Yehuda says:The court does not divide a field bunless there isspace bin itto plant bnine half- ikav /iof seed bfor this one and nine half- ikav /iof seed bfor that one. Andthe court does bnotdivide a jointly owned bgarden unless there isspace bin itto plant ba half- ikav /iof seed bfor this one and a half- ikav /iof seed bfor that one. Rabbi Akiva saysthat half that amount is sufficient, i.e., the barea required for sowing a quarter- ikavof seed [ ibeit rova /i]. /b,Similarly, the court does bnotdivide ba hall [ ihateraklin /i], a drawing room, a dovecote, a cloak, a bathhouse, an olive press, and an irrigated field unless there is enough for this oneto use the property in the usual manner band enough for that oneto use the property in the usual manner. bThis is the principle: Anythingfor bwhichwhen it bis divided,each of the parts is large enough to bretain the nameof the original item, the court bdividesit. bBut ifthe parts will bnotretain the original name, the court bdoes not divideit., bWhendoes this rule apply? It applies bwhenthe joint owners bdo not both wishto divide the item; when only one of the owners wishes to divide the property, he cannot force the other to do so. bBut when both of them wishto divide the item, bthey may divideit, bevenif each of the owners will receive bless thanthe amounts specified above. bButin the case of bsacred writings,i.e., a scroll of any of the twenty-four books of the Bible, that were inherited by two people, bthey may not dividethem, beven if both of them wishto do so, because it would be a show of disrespect to cut the scroll in half., strongGEMARA: /strong bRabbi Asi saysthat bRabbi Yoḥa says: The four cubitsof the courtyard bwhich they saideach of the joint owners must receive is bin addition tothe space in front of bthe entrancesto each of the houses that is assigned to the owner of the house for loading and unloading. bThatopinion bis also taughtin a ibaraita /i: The court bdoes not divide a courtyard unlessits area is sufficient so that bthere will be in it eight cubits for this one and eight cubits for that one.The Gemara asks: bBut didn’t we learnin the mishna that it suffices that there be bfour cubits for this one and four cubits for that one? Rather, conclude from itthat the ibaraitawas taught bin accordance with the opinion of Rabbi Asi.The Gemara affirms: bConclude from itthat it is so., bAnd there arethose bwho raisethe ibaraitaas a contradiction to what is taught in the mishna and use the previously mentioned point to reconcile the two texts. bWe learnedin the mishna: The court bdoes not divide a courtyardat the request of one of the joint owners bunless there will bein it four by bfour cubits for this one andfour by bfour cubits for that one. But isn’t it taughtin a ibaraita /i: The court does not divide a courtyard unless there are beight cubits for this one and eight cubits for that one?About this bRabbi Asi saidthat bRabbi Yoḥa said: The four cubitsof the courtyard bwhich they saideach of the joint owners must receive is bin addition tothe space in front of bthe entrancesto each of the houses.,Further with regard to the division of a courtyard, bRav Huna says: A courtyard is divided according to its entrances.Each of the owners receives a share of the courtyard in proportion to the number of entrances that his house has opening onto the courtyard. bAnd Rav Ḥisda says: Four cubits are allottedto each of the owners bfor each and every entrance, and the restof the courtyard bisthen bdivided equallybetween them.,The Gemara comments: bIt is taughtin a ibaraita bin accordance withthe opinion bof Rav Ḥisda:Each of bthe entrancesopening bto a courtyardis allotted bfour cubits.If bthis one has one entrance and that one has two entrances, the one who has one entrance takes four cubits, and the one who has two entrances takes eight cubits, and they divide the restof the courtyard bequallybetween them. If bthis one had an entrance eight cubits wide,he btakes eight cubits adjacent to the entrance and four cubits in the courtyard.The Gemara expresses surprise: bWhat arethese bfour cubits in the courtyard doing here?Doesn’t it all depend on the size of the courtyard? bAbaye said: Thisis what the ibaraita bis saying:For the entrance bhe takes eight cubits along the length of the courtyard and four cubits along the width of the courtyard.In other words, he takes a strip four cubits wide along the entire length of his entrance., bAmeimar says: A pit forholding banimal food [ ipeira desuflei /i] has four cubits on each and every sideso that there will be sufficient space for the animals to stand. The Gemara adds: bAnd we saidthis bonly whenthe pit bhas no special entranceto reach it, but rather it is accessed from all sides.


Subjects of this text:

subject book bibliographic info
advanced agrarian society, and galilee Esler, The Early Christian World (2000) 120
alternative source-critical explanations, parable collection theory Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 454
apostle, paul Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
army, herodian Esler, The Early Christian World (2000) 120
auxilla Capponi, Augustan Egypt: The Creation of a Roman Province (2005) 236
basilides (gnostic), and disciples Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 598
bethsaida Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
capernaum Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
carpocrates Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 598
chorazin Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
city gates Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
coins, monetization Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
consummation Osborne, Irenaeus of Lyons (2001) 252
custom Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
debt-slavery, edict of tiberius julius alexander Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 108
debt Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 108
deception Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
desire Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
egypt Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 108
elite and non-elite, retainers in galilee Esler, The Early Christian World (2000) 120
galilee, modern research Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
galilee, picture of harmony Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
galilee, policing Esler, The Early Christian World (2000) 120
galilee, rural areas Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
galilee, social stratification Esler, The Early Christian World (2000) 120
galilee, villages of Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
galilee Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
gender, femininity Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
gender, masculinity Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
geography\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 86
glaukias (gnostic) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 598
glory of god Osborne, Irenaeus of Lyons (2001) 252
gnostic man Osborne, Irenaeus of Lyons (2001) 252
gnostics and gnosticism, hermeneutics of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 598
gnostics and gnosticism, secret or oral tradition, belief in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 598
gnostics and gnosticism Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 598
gospel of luke\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 86
gospel of mark\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 86
granaries (thesauroi) Capponi, Augustan Egypt: The Creation of a Roman Province (2005) 236
greece Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 108
heart Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
herod antipas Esler, The Early Christian World (2000) 120; Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12; Levine Allison and Crossan, The Historical Jesus in Context (2006) 50
herod the great Esler, The Early Christian World (2000) 120
honor Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
humanism Osborne, Irenaeus of Lyons (2001) 252
immediacy of god Osborne, Irenaeus of Lyons (2001) 252
jerusalem Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 108
jerusalem\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 86
joseph (husband of mary) Levine Allison and Crossan, The Historical Jesus in Context (2006) 50
josephus Levine Allison and Crossan, The Historical Jesus in Context (2006) 50
justice, righteousness, principle Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
kfar cana Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
kingdom of god Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
land tenancy, hired workers Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 108
land tenancy Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 108
landowners, tenants Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 108
lenski, gerhard and lenski, jean, refinement in relation to galilee Esler, The Early Christian World (2000) 120
lukan fable collection, arrangement in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 454
lukan fable collection Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 454
mind Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
monocropping Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
nature, natural phenomena Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
nazareth Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
neutron activation analysis Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
non-elites Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 108
papias of hierapolis Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 598
parable\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 86
patriarch Nicklas et al., Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions (2010) 238
peasants Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
phylake Capponi, Augustan Egypt: The Creation of a Roman Province (2005) 236
polycropping Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
poor and rich Nicklas et al., Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions (2010) 238
population Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
population growth' Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 108
praktores Capponi, Augustan Egypt: The Creation of a Roman Province (2005) 236
punishment Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
purgatory Nicklas et al., Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions (2010) 364
q studies Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
religion passim, impiety Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
religion passim, origin of religion Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
revelation Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
rhetoric, brevity Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
rhetoric, figure, trope Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
rhetoric, synecdoche Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
rhetoric Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
righteousness; righteous one; teacher of righteousness Nicklas et al., Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions (2010) 238
sanctuary Nicklas et al., Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions (2010) 238
self-sufficiency Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
sepphoris Esler, The Early Christian World (2000) 120; Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
sexuality Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
shame Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
sin Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
source criticism Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 454
spirit, human Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
stator Capponi, Augustan Egypt: The Creation of a Roman Province (2005) 236
taxes Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
telonai Capponi, Augustan Egypt: The Creation of a Roman Province (2005) 236
temples Capponi, Augustan Egypt: The Creation of a Roman Province (2005) 236
tiberias Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12; Keddie, Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins (2019) 108
torture Capponi, Augustan Egypt: The Creation of a Roman Province (2005) 236
traditions or schools of exegesis, valentinus and valentinian school Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 598
truth Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
urban-rural relationship Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
urbanization Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
valentinus and valentinian school Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 598
vice, immorality Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 68
yodefat Jensen, Herod Antipas in Galilee: The Literary and Archaeological Sources on the Reign of Herod Antipas and Its Socio-Economic Impact on Galilee (2010) 12
ὁδός\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 86