Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database

   Search:  
validated results only / all results

and or

Filtering options: (leave empty for all results)
By author:     
By work:        
By subject:
By additional keyword:       



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

For a list of book indices included, see here.

graph

graph

All subjects (including unvalidated):
subject book bibliographic info
homilies Beduhn (2013), Augustine's Manichaean Dilemma, vol. 1, 326, 332
Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 60, 109, 210, 421, 422, 425, 440
homilies, acronyms Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 182
homilies, ambrose’s hymns and preaching Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 390, 391, 392, 393
homilies, and origen, commentaries, relationship between Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 113
homilies, and, liturgy Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 288, 289, 290, 291
homilies, as modes of knowing Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 7, 287, 288, 289, 290, 291, 293, 294, 295, 297, 298, 300, 301
homilies, as modes of knowing, discursive power of commentary and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 14
homilies, as modes of knowing, improvisation, use of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 298
homilies, as modes of knowing, liturgy and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 288, 289, 290, 291
homilies, as modes of knowing, negotiating space between temporal and eternal Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 291, 293, 294, 295
homilies, as modes of knowing, preacher/congregant dynamic Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 297, 298, 300, 301
homilies, as modes of knowing, scriptures, homiletic use of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 287, 288, 289, 290, 291
homilies, based on the previous verse Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 184
homilies, bede’s focus on teachers and preachers Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 745, 746, 747, 748, 749
homilies, biblical narratives, dissemination of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 303, 315, 316, 321, 322, 323, 324, 325
homilies, by on the judaizers, john chrysostom, church father Feldman (2006), Judaism and Hellenism Reconsidered, 184, 185
homilies, by, origen, ordination and delivery of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 113
homilies, christian Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 260, 261, 262, 263, 264
homilies, clementine Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 290, 292, 295, 354, 359, 363
homilies, dissemination through, bible Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 303, 315, 316, 321, 322, 323, 324, 325
homilies, educational function of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 114
homilies, educational mission of education and pedagogy, paideia Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 114
homilies, ge‘ez/ethiopic Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 132, 134, 136, 139, 144, 145, 146
homilies, in illud sermons Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 287
homilies, jointly on two verses Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 180
homilies, leontius, presbyter of constantinople Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 7
homilies, of ambrose and, ambrose of milan Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 390, 391, 392, 393
homilies, of amphilochius of iconium Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 287
homilies, of asterius of amaseia Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 287, 297
homilies, of basil of caesarea Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 287
homilies, of cyril, bishop of alexandria, anti-jewish treatises and Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 185, 266
homilies, of gregory i the great pope Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 692, 693
homilies, of gregory of nyssa Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 287
homilies, of gregory the great Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 692, 693
homilies, of hesychius Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 54, 66, 67, 68, 70, 71, 72, 74, 75, 140, 150
homilies, of john chrysostom, passion Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 151
homilies, on biblical, parables, rabbinic Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 213
homilies, on double letters Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 61, 73, 130, 146, 147
homilies, on isaiah, ‘i saw the john chrysostom, six lord’ Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 47
homilies, on joshua, frei Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 222
homilies, on luke, origen Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 398
homilies, on the changing of names, john chrysostom Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 47
homilies, on the psalms, basil of caesarea, saint Champion (2022), Dorotheus of Gaza and Ascetic Education, 154, 155
homilies, on the psalms, origen Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 116
homilies, on the song of songs, gregory of nyssa Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 106, 107, 111
homilies, on the statues, john chrysostom Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 47
homilies, on, baptism Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 289
homilies, on, jeremiah, origens Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 71
homilies, philoxenos of mabbug on gluttony using rhetorical devices of Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 521, 522, 523, 524, 525, 526, 527
homilies, prophets and writings as commentary on torah Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 195
homilies, pseudo-clementine Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 264, 265
Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 79
homilies, “index, ” Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 20
homily Alikin (2009), The Earliest History of the Christian Gathering, 27, 82, 183, 191, 194, 199, 200, 203, 204, 205
Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 207
Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 92
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 275
Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 156, 157, 160, 161, 162, 164, 202
Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 121, 172, 247, 274, 275, 277, 278, 279, 280, 281, 283, 284, 286, 287, 293, 295, 296, 309, 312, 314
Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 60, 61, 62, 132, 134, 207, 211, 213
homily, and haftarah reading, sermon, derashah Levine (2005), The Ancient Synagogue, The First Thousand Years, 348, 582
homily, and torah reading, sermon, derashah Levine (2005), The Ancient Synagogue, The First Thousand Years, 59, 60, 61, 63, 65, 66, 67, 68, 72, 75, 76, 78, 79, 81, 82, 83, 146, 152, 157, 158, 165, 569, 577
homily, baptism Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 3
homily, by cyriacus Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 139, 146
homily, byzantine homiletics Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 34
homily, church, sermon, derashah Levine (2005), The Ancient Synagogue, The First Thousand Years, 211
homily, cited in the name of jesus Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 98
homily, cynic Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 51, 52
homily, deuteronomy, sermon, derashah Levine (2005), The Ancient Synagogue, The First Thousand Years, 25
homily, diatribe Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 100
homily, fast days, sermon, derashah Levine (2005), The Ancient Synagogue, The First Thousand Years, 495
homily, genre definition Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 31, 33, 83
homily, gospel of truth, as baptismal Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 34
homily, homiletic Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 28
homily, jesus, sermon, derashah Levine (2005), The Ancient Synagogue, The First Thousand Years, 49, 50, 51, 154, 157, 158, 348, 582
homily, john chrysostom, sermon, derashah Levine (2005), The Ancient Synagogue, The First Thousand Years, 294, 295, 582
homily, language, sermon, derashah Levine (2005), The Ancient Synagogue, The First Thousand Years, 627
homily, literary genre Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 186, 187, 188, 234
homily, of pseudo-athanasius, baptismal Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 316
homily, on angels Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 134
homily, on gordius, basil of caesarea Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 289
homily, on julitta, basil of caesarea Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 297
homily, on mamas, basil of caesarea Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 298
homily, on psalm, basil of caesarea Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 114, 297
homily, on st babylas, john chrysostom König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 196
homily, on st. uriel Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 134, 136, 139, 141, 144, 145, 146
homily, on the day of lights, gregory of nyssa Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 289
homily, on the incarnation and on the lampstand of zechariah, proclus of constantinople Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 290
homily, on the martyrs of sebaste, gregory of nyssa, first Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 288, 300
homily, on the witch of endor, origen Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 81
homily, on the witch of endor, questions-and-answers, origen’s Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 81
homily, pagan, sermon, derashah Levine (2005), The Ancient Synagogue, The First Thousand Years, 63
homily, paul, sermon, derashah Levine (2005), The Ancient Synagogue, The First Thousand Years, 152, 157, 158, 581, 582
homily, petihta, sermon, derashah Levine (2005), The Ancient Synagogue, The First Thousand Years, 582
homily, rhetoric Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 28
homily, sabbath and holidays, sermon, derashah Levine (2005), The Ancient Synagogue, The First Thousand Years, 157, 391, 488, 581
homily, sanctus, sermon, derashah Levine (2005), The Ancient Synagogue, The First Thousand Years, 56
homily, second temple period, sermon, derashah Levine (2005), The Ancient Synagogue, The First Thousand Years, 56, 164, 491
homily, synagogue Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 9, 10, 11, 12
homily, synagogue vs. bet midrash, sermon, derashah Levine (2005), The Ancient Synagogue, The First Thousand Years, 398
homily, synagogue, sermon, derashah Levine (2005), The Ancient Synagogue, The First Thousand Years, 38, 51, 158, 343, 344, 375, 376, 391, 486, 487, 488, 491, 493, 562, 581, 582
homily, tanhuma-yelamdenu, sermon, derashah Levine (2005), The Ancient Synagogue, The First Thousand Years, 583
homily, women, sermon, derashah Levine (2005), The Ancient Synagogue, The First Thousand Years, 51, 55, 487

List of validated texts:
10 validated results for "homily"
1. Hebrew Bible, Genesis, 1.26-1.27 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Homilies, jointly on two verses • Homily,

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 207; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 180

sup>
1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃'' None		sup>
1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them.'' None
2. New Testament, Acts, 2.14-2.15, 2.38, 6.2, 6.8-6.9, 13.14-13.41 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Bible, homilies, dissemination through • Christian homilies • Hesychius, homilies of • Pseudo-Athanasius, baptismal homily of • homilies • homilies, as modes of knowing • homilies, as modes of knowing, negotiating space between temporal and eternal • homilies, biblical narratives, dissemination of • homily • sermon (derashah), homily, Jesus • sermon (derashah), homily, John Chrysostom • sermon (derashah), homily, Paul • sermon (derashah), homily, Petihta • sermon (derashah), homily, Sabbath and holidays • sermon (derashah), homily, and Torah reading • sermon (derashah), homily, and haftarah reading • sermon (derashah), homily, synagogue • sermon (derashah), homily, women • synagogue homily

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 194; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 294, 316; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 109; Levine (2005), The Ancient Synagogue, The First Thousand Years, 50, 55, 157, 581, 582; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 11, 260; Mendez (2022), The Cult of Stephen in Jerusalem: Inventing a Patron Martyr, 70, 71

sup>
2.14 Σταθεὶς δὲ ὁ Πέτρος σὺν τοῖς ἕνδεκα ἐπῆρεν τὴν φωνὴν αὐτοῦ καὶ ἀπεφθέγξατο αὐτοῖς Ἄνδρες Ἰουδαῖοι καὶ οἱ κατοικοῦντες Ἰερουσαλὴμ πάντες, τοῦτο ὑμῖν γνωστὸν ἔστω καὶ ἐνωτίσασθε τὰ ῥήματά μου. 2.15 οὐ γὰρ ὡς ὑμεῖς ὑπολαμβάνετε οὗτοι μεθύουσιν, ἔστιν γὰρ ὥρα τρίτη τῆς ἡμέρας,
2.38 ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος·
6.2 προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν Οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις·
6.8 Στέφανος δὲ πλήρης χάριτος καὶ δυνάμεως ἐποίει τέρατα καὶ σημεῖα μεγάλα ἐν τῷ λαῷ. 6.9 Ἀνέστησαν δέ τινες τῶν ἐκ τῆς συναγωγῆς τῆς λεγομένης Λιβερτίνων καὶ Κυρηναίων καὶ Ἀλεξανδρέων καὶ τῶν ἀπὸ Κιλικίας καὶ Ἀσίας συνζητοῦντες τῷ Στεφάνῳ,
13.14 Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. 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. 13.16 ἀναστὰς δὲ Παῦλος καὶ κατασείσας τῇ χειρὶ εἶπεν Ἄνδρες Ἰσραηλεῖται καὶ οἱ φοβούμενοι τὸν θεόν, ἀκούσατε. 13.17 Ὁ θεὸς τοῦ λαοῦ τούτου Ἰσραὴλ ἐξελέξατο τοὺς πατέρας ἡμῶν, καὶ τὸν λαὸν ὕψωσεν ἐν τῇ παροικίᾳ ἐν γῇ Αἰγύπτου, καὶ μετὰ βραχίονος ὑψηλοῦ ἐξήγαγεν αὐτοὺς ἐξ αὐτῆς, 13.18 καί, ὡς τεσσερακονταετῆ χρόνονἐτροποφόρησεν αὐτοὺς ἐν τῇ ἐρήμῳ, 13.19 καθελὼν ἔθνη ἑπτὰ ἐν γῇ Χαναὰν κατεκληρονόμησεν τὴν γῆν αὐτῶν 13.20 ὡς ἔτεσι τετρακοσίοις καὶ πεντήκοντα. καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως Σαμουὴλ προφήτου. κἀκεῖθεν ᾐτήσαντο βασιλέα, 13.21 καὶ ἔδωκεν αὐτοῖς ὁ θεὸς τὸν Σαοὺλ υἱὸν Κείς, ἄνδρα ἐκ φυλῆς Βενιαμείν, ἔτη τεσσεράκοντα· 13.22 καὶ μεταστήσας αὐτὸν ἤγειρεν τὸν Δαυεὶδ αὐτοῖς εἰς βασιλέα, ᾧ καὶ εἶπεν μαρτυρήσας Εὗρον Δαυεὶδ τὸν τοῦ Ἰεσσαί, ἄνδρα κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματά μου. 13.23 τούτου ὁ θεὸς ἀπὸ τοῦ σπέρματος κατʼ ἐπαγγελίαν ἤγαγεν τῷ Ἰσραὴλ σωτῆρα Ἰησοῦν, 13.24 προκηρύξαντος Ἰωάνου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας παντὶ τῷ λαῷ Ἰσραήλ. 13.25 ὡς δὲ ἐπλήρου Ἰωάνης τὸν δρόμον, ἔλεγεν Τί ἐμὲ ὑπονοεῖτε εἶναι; οὐκ εἰμὶ ἐγώ· ἀλλʼ ἰδοὺ ἔρχεται μετʼ ἐμὲ οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι. 13.26 Ἄνδρες ἀδελφοί, υἱοὶ γένους Ἀβραὰμ καὶ οἱ ἐν ὑμῖν φοβούμενοι τὸν θεόν, ἡμῖν ὁ λόγος τῆς σωτηρίας ταύτης ἐξαπεστάλη. 13.27 οἱ γὰρ κατοικουlt*gtντες ἐν Ἰερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ τὰς φωνὰς τῶν προφητῶν τὰς κατὰ πᾶν σάββατον ἀναγινωσκομένας κρίναντες ἐπλήρωσαν, 13.28 καὶ μηδεμίαν αἰτίαν θανάτου εὑρόντες ᾐτήσαντο Πειλᾶτον ἀναιρεθῆναι αὐτόν· 13.29 ὡς δὲ ἐτέλεσαν πάντα τὰ περὶ αὐτοῦ γεγραμμένα, καθελόντες ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον. 13.30 ὁ δὲ θεὸς ἤγειρεν αὐτὸν ἐκ νεκρῶν· 13.31 ὃς ὤφθη ἐπὶ ἡμέρας πλείους τοῖς συναναβᾶσιν αὐτῷ ἀπὸ τῆς Γαλιλαίας εἰς Ἰερουσαλήμ, οἵτινες νῦν εἰσὶ μάρτυρες αὐτοῦ πρὸς τὸν λαόν. 13.32 καὶ ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν γενομένην 13.33 ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς τέκνοις ἡμῶν ἀναστήσας Ἰησοῦν, ὡς καὶ ἐν τῷ ψαλμῶ γέγραπται τῷ δευτέρῳ Υἱός μου εἶ σύ, ἐγὼ σήμ ν γεγέννηκά σε. 13.34 ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν ὅτιΔώσω ὑμῖν τὰ ὅσια Δαυεὶδ τὰ πιστά. 13.35 διότι καὶ ἐν ἑτέρῳ λέγει Οὐ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν· 13.36 Δαυεὶδ μὲν γ̓ὰρ ἰδίᾳ γενεᾷ ὑπηρετήσας τῇ τοῦ θεοῦ βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ καὶ εἶδεν διαφθοράν, 13.37 ὃν δὲ ὁ θεὸς ἤγειρεν οὐκ εἶδεν διαφθοράν. 13.38 Γνωστὸν οὖν ἔστω ὑμῖν, ἄνδρες ἀδελφοί, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται, καὶ ἀπὸ πάντων ὧν οὐκ ἠδυνήθητε 13.39 ἐν νόμῳ Μωυσέως δικαιωθῆναι ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται. 13.40 βλέπετε οὖν· μὴ ἐπέλθῃ τὸ εἰρημένον ἐν τοῖς προφήταις 13.41 '' None		sup>
2.14 But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. ' "2.15 For these aren't drunken, as you suppose, seeing it is only the third hour of the day. " 2.38 Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit.
6.2 The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables.
6.8 Stephen, full of faith and power, performed great wonders and signs among the people. 6.9 But some of those who were of the synagogue called "The Libertines," and of the Cyrenians, of the Alexandrians, and of those of Cilicia and Asia arose, disputing with Stephen.
13.14 But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 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." 13.16 Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. 13.17 The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. 13.18 For about the time of forty years he put up with them in the wilderness. 13.19 When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. 13.20 After these things he gave them judges until Samuel the prophet. 13.21 Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. ' "13.22 When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' " "13.23 From this man's seed, God has brought salvation to Israel according to his promise, " '13.24 before his coming, when John had first preached the baptism of repentance to all the people of Israel. ' "13.25 As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' " '13.26 Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. ' "13.27 For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. " '13.28 Though they found no cause for death, they still asked Pilate to have him killed. 13.29 When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. 13.30 But God raised him from the dead, 13.31 and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32 We bring you good news of the promise made to the fathers, ' "13.33 that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' " '13.34 "Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: \'I will give you the holy and sure blessings of David.\ "13.35 Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' " '13.36 For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37 But he whom God raised up saw no decay. 13.38 Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins, 13.39 and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 13.40 Beware therefore, lest that come on you which is spoken in the prophets: 13.41 \'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.\'"'' None
3. New Testament, Hebrews, 13.22 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christian homilies • homily

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 194; Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 261, 262

sup>
13.22 Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, ἀνέχεσθε τοῦ λόγου τῆς παρακλήσεως, καὶ γὰρ διὰ βραχέων ἐπέστειλα ὑμῖν.'' None		sup>
13.22 But I exhort you, brothers, endure the word of exhortation, for I have written to you in few words. '' None
4. New Testament, Titus, 3.5 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Bible, homilies, dissemination through • Pseudo-Athanasius, baptismal homily of • baptism, homily • homilies, biblical narratives, dissemination of

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 316; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 3

sup>
3.5 οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλινγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου,'' None		sup>
3.5 not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit, '' None
5. New Testament, John, 12.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Bible, homilies, dissemination through • homilies, biblical narratives, dissemination of • homily,

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 323; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 296

sup>
12.13 ἔλαβον τὰ βαΐα τῶν φοινίκων καὶ ἐξῆλθον εἰς ὑπάντησιν αὐτῷ, καὶ ἐκραύγαζον Ὡσαννά, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, καὶ ὁ βασιλεὺς τοῦ Ἰσραήλ.'' None		sup>
12.13 they took the branches of the palm trees, and went out to meet him, and cried out, "Hosanna! Blessed is he who comes in the name of the Lord, the King of Israel!"'' None
6. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • homily, • sermon (derashah), homily, and Torah reading

 Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 577; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 278

31a ברכות וקללות אין מפסיקין בקללות אלא אחד קורא את כולן,בשני ובחמישי בשבת במנחה קורין כסדרן ואין עולים להם מן החשבון,שנאמר (ויקרא כג, מד) וידבר משה את מועדי ה\' אל בני ישראל מצותן שיהו קורין כל אחד ואחד בזמנו:,31a they read the portion of blessings and curses (Leviticus, chapter 26). One should not interrupt the reading of the curses by having two different people read them. Rather, one person reads all of them.,On Mondays, and on Thursdays, and on Shabbat during the afternoon service, they read in accordance with the regular weekly order, i.e., they proceed to read the first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. However, these readings are not counted as a progression in the reckoning of reading the Torah portions, i.e., they do not proceed on Monday to read the section that immediately follows the section read on Shabbat during the afternoon, and then the following section on Thursday. Rather, until the reading on the following Shabbat morning, they return to and read the same first section of the Torah portion that follows the portion that was read on the previous Shabbat morning.,On Festivals and holidays, they read a portion relating to the character of the day, as it is stated: “And Moses declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44), which indicates that part of the mitzva of the Festivals is that the people should read the portion relating to them, each one in its appointed time.,The Sages taught in a baraita: On the first day of Passover, the congregation reads from the portion of the Festivals (Leviticus 22:26–23:44), and they read as the haftara the account of the Passover celebrated at Gilgal (Joshua 5:2–14). The Gemara comments: And nowadays, in the Diaspora, when there are two Festival days of Passover, on the first day they read as the haftara the account of the Passover celebrated at Gilgal, and on the next day they read from the account of the Passover observed by Josiah (II\xa0Kings 23).,The baraita continues: And on the other days of Passover, one collects and reads from various Torah portions of matters relating to Passover. The Gemara asks: What are these portions? Rav Pappa said: A mnemonic for them is mem, alef, peh vav. Each letter stands for a different reading: Mem for the portion of: “Draw out mishkhu and take your lambs” (Exodus 12:21–51); alef for the portion of “If im you lend money to any of My people” (Exodus 22:24–23:19); peh for the portion of “Hew pesol for yourself” (Exodus 34:1–26); and vav for the portion “And the Lord spoke vaydabber” (Numbers 9:1–14).,The baraita continues: On the last Festival day of Passover, they read the portion of “And it came to pass, when Pharaoh let the people go” (Exodus 13:17–15:26), because it includes the account of the splitting of the Red Sea, and they read as the haftara the portion “And David spoke” (II\xa0Samuel 22), which is the song of David. And in the Diaspora, on the next day, the eighth day of Passover, they read the portion “All the firstborns” (Deuteronomy 15:19–16:17), and they read as the haftara the portion of “This very day” (Isaiah 10:32–12:6), because it discusses the downfall of Sennacherib, which occurred on the night of Passover.,Abaye said: And nowadays, on the eight days of Passover in the Diaspora, everyone is accustomed to read portions that are indicated by the mnemonic phrase: Draw the bull, sanctify with money, hew in the wilderness, send the firstborn. This alludes to the following portions: “Draw out and take your lambs” (Exodus 12:21–51) and “A bull or a sheep” (Leviticus 22:26–23:44); “Sanctify to Me all the firstborn” (Exodus 13:1–16) and “If you lend money to any of My people” (Exodus 22:24–23:19); “Hew for yourself” (Exodus 34:1–26) and “And the Lord spoke to Moses in the wilderness of Sinai” (Numbers 9:1–14); “And it came to pass, when Pharaoh let the people go” (Exodus 13:17–15:26) and “All the firstborns” (Deuteronomy 15:19–16:17).,The baraita continues: On Shavuot they read the portion of “Seven weeks,” and they read as the haftara from Habakkuk, chapter 2, since it mentions the giving of the Torah at Sinai. Others say: They read the portion of “In the third month” (Exodus 19:1–20:23), which describes the giving of the Torah, and they read as the haftara from the account of the Divine Chariot (Ezekiel\xa01). The Gemara comments: And nowadays, in the Diaspora, when there are two days of Shavuot, we act in accordance with both opinions, but in the reverse order. On the first day they read the portion of “In the third month,” and on the second day they read the portion of “Seven weeks.”,The baraita continues: On Rosh HaShana they read the portion of “On the seventh month on the first of the month” (Numbers 29:1–6) and they read as the haftara “Is Ephraim My dear son?” (Jeremiah 31:1–20), as it contains the verse: “I earnestly remember him still,” which recalls God’s love for His people. And some say that they read “And the Lord visited Sarah” (Genesis 21), which describes how God blessed her that she should have a child, and, according to tradition, God blessed her on Rosh HaShana. And they read as the haftara from the account of Hannah (I\xa0Samuel 1:1–2:10), who, according to tradition, was also blessed on Rosh HaShana that she should have a child.,The Gemara comments: And nowadays, when there are two days of Rosh HaShana, on the first day they read Genesis 21 in accordance with the opinion cited as: Some say. And on the next day they read “And God tested Abraham” (Genesis 22), in order to mention the merit of the binding of Isaac on the day of God’s judgment, and they read as the haftara “Is Ephraim My dear son?”,The baraita continues: On Yom Kippur they read the portion of “After the death” (Leviticus 16), and they read as the haftara the portion of “For thus says the High and Lofty One” (Isaiah 57:14–58:14), which deals with fasting and repentance. And during the afternoon service they read from the portion detailing forbidden sexual relations (Leviticus 18) to convey the severity of these transgressions, so that if anyone transgressed any of these prohibitions he will repent on Yom Kippur. And they read as the haftara the book of Jonah, which mentions the repentance of the people of Nineveh.,Having mentioned the haftara read on Yom Kippur, the Gemara cites that which Rabbi Yoḥa said: Wherever you find a reference in the Bible to the might of the Holy One, Blessed be He, you also find a reference to His humility adjacent to it. Evidence of this fact is written in the Torah, repeated in the Prophets, and stated a third time in the Writings.,It is written in the Torah: “For the Lord your God is the God of gods and the Lord of lords” (Deuteronomy 10:17), and it is written immediately afterward: “He executes the judgment of the fatherless and widow” (Deuteronomy 10:18), displaying his humility in caring for even the weakest parts of society. It is repeated in the Prophets: “For thus says the High and Lofty One that inhabits eternity, Whose name is sacred” (Isaiah 57:15), and it is written immediately afterward: “In the high and holy place I dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15). It is stated a third time in the Writings, as it is written: “Extol Him Who rides upon the clouds, Whose name is the Lord” (Psalms 68:5), and it is written immediately afterward: “A father of the fatherless, and a judge of widows” (Psalms 68:6).,The baraita continues: On the first Festival day of Sukkot, they read from the portion of the Festivals found in Leviticus (Leviticus 22:26–23:44), and they read as the haftara the portion of “Behold the day of the Lord comes” (Zechariah 14), which mentions the festival of Sukkot. The Gemara comments: And nowadays, in the Diaspora, when there are two Festival days of Sukkot, on the next day, they read the same Torah portion. But what do they read as the haftara? They read the portion of “And all the men of Israel assembled themselves to King Solomon” (I\xa0Kings 8:2–21), which describes events that took place on the festival of Sukkot.,The baraita continues: And on all the other days of Sukkot, they read selections from the portion of the offerings of Sukkot found in the book of Numbers, chapter 29. On the last Festival day of Sukkot, i.e., the Eighth Day of Assembly, they read the portion of “All the firstborns,” starting with the portion of “You shall tithe,” since it includes many mitzvot and statutes relating to gifts for the poor, who should be helped during this period of rejoicing, and it concludes with the halakhot governing firstborns (Deuteronomy 14:22–16:17). And they read as the haftara the portion of “And it was so, that when Solomon had made an end of praying” (I\xa0Kings 8:54–9:1), which occurred on that day. On the next day, the second day of the Eighth Day of Assembly in the Diaspora, they read the portion of “And this is the blessing” (Deuteronomy, chapters 33–34) until the end of the Torah, and they read as the haftara “And Solomon stood” (I\xa0Kings 8:22–53).,Rav Huna said that Rav said: When Shabbat occurs on one of the intermediate days of a Festival, whether on Passover or on Sukkot, they read the Torah portion of “See, You say to me” (Exodus 33:12–34:26), as it includes the halakhot of the Festivals and the intermediate days. They read as the haftara, on Passover, from the portion of the dry bones (Ezekiel 37:1–14), which portrays redemption from servitude, and on Sukkot they read “And it shall come to pass on that day when Gog shall come” (Ezekiel 38:18–39:16), which speaks of the future redemption.,The baraita continues: On each day of Hanukkah they read a selection from the portion of the dedication of the altar by the tribal princes (Numbers 7), and they read as the haftara from the portion of the lamps of Zechariah (Zechariah 2:14–4:7). The Gemara comments: And if it occurs that there are two Shabbatot during Hanukkah, on the first Shabbat they read from the portion of the lamps of Zechariah, and on the latter one they read from the portion of the lamps of Solomon (I\xa0Kings 7:40–50), which discusses the lamps in the Temple.,The baraita continues: On Purim they read the portion of “And Amalek came” (Exodus 17:8–16). On the New Moon they read the portion of “And in the beginnings of your month” (Numbers 28:11–15). When the New Moon occurs on Shabbat, they read as the haftara the portion that concludes with “And it shall come to pass that every New Moon, and every Shabbat, shall all flesh come to bow down on the ground before Me” (Isaiah 66), as it mentions both Shabbat and the New Moon. When the New Moon occurs on Sunday, on the previous day, i.e., Shabbat, they read as the haftara the portion of “And Jonathan said to him: Tomorrow is the New Moon” (I\xa0Samuel 20:18–42), which describes events that took place on the eve of the New Moon.,Rav Huna said:'' None
7. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Basil of Caesarea, Homily on Psalm • education and pedagogy, paideia, homilies, educational mission of • homilies, educational function of • homily

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 204; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 114
8. Anon., Letter of Aristeas, 177, 317
 Tagged with subjects: • Cynic, homily • sermon (derashah), homily, and Torah reading

 Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 146; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 52

sup>
177 as he saw them began to ask them about the books. And when they had taken the rolls out of their coverings and unfolded the pages, the king stood still for a long time and then making obeisance about seven times, he said: 'I thank you, my friends, and I thank him that sent you still more, and"
317 And after the king, as I have already said, had received the explanation of Demetrius on this point, he did homage and ordered that great care should be taken of the books, and that they should' "' None
9. None, None, nan
 Tagged with subjects: • Clementine Homilies • sermon (derashah), homily, and Torah reading

 Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 569; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 363
10. None, None, nan
 Tagged with subjects: • homily, • sermon (derashah), homily, synagogue • sermon (derashah), homily, women

 Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 487; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 287, 312



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.