1. Septuagint, Tobit, 4.8 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nahal hever, navtalah, house of Found in books: Gardner (2015) 129 | 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. |
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2. Hebrew Bible, Psalms, 19.11, 30.6, 74.20, 81.11, 102.26 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 50; Lieber (2014) 178| 19.11. "הַנֶּחֱמָדִים מִזָּהָב וּמִפַּז רָב וּמְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים׃", 30.6. "כִּי רֶגַע בְּאַפּוֹ חַיִּים בִּרְצוֹנוֹ בָּעֶרֶב יָלִין בֶּכִי וְלַבֹּקֶר רִנָּה׃", 81.11. "אָנֹכִי יְהוָה אֱלֹהֶיךָ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם הַרְחֶב־פִּיךָ וַאֲמַלְאֵהוּ׃", 102.26. "לְפָנִים הָאָרֶץ יָסַדְתָּ וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם׃", | 19.11. "More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the honeycomb.", 30.6. "For His anger is but for a moment, His favour is for a life-time; weeping may tarry for the night, but joy cometh in the morning.", 74.20. "Look upon the covet; For the dark places of the land are full of the habitations of violence.", 81.11. "I am the LORD thy God, who brought thee up out of the land of Egypt; open thy mouth wide, and I will fill it.", 102.26. "of old Thou didst lay the foundation of the earth; And the heavens are the work of Thy hands.", |
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3. Hebrew Bible, Proverbs, 8.22, 10.7, 17.3, 20.20, 25.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 50; Jenkyns (2013) 22; Samely (2002) 113| 8.22. "יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃", 10.7. "זֵכֶר צַדִּיק לִבְרָכָה וְשֵׁם רְשָׁעִים יִרְקָב׃", 17.3. "מַצְרֵף לַכֶּסֶף וְכוּר לַזָּהָב וּבֹחֵן לִבּוֹת יְהוָה׃", 25.8. "אַל־תֵּצֵא לָרִב מַהֵר פֶּן מַה־תַּעֲשֶׂה בְּאַחֲרִיתָהּ בְּהַכְלִים אֹתְךָ רֵעֶךָ׃", | 8.22. "The LORD made me as the beginning of His way, The first of His works of old.", 10.7. "The memory of the righteous shall be for a blessing; but the name of the wicked shall rot.", 17.3. "The refining pot is for silver, and the furnace for gold; But the LORD trieth the hearts. .", 20.20. "Whoso curseth his father or his mother, his lamp shall be put out in the blackest darkness.", 25.8. "Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame.", |
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4. Hebrew Bible, Numbers, 15.37-15.41, 22.7, 23.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •qumran, house of prostration •book of two houses (both) Found in books: Bezzel and Pfeiffer (2021) 64; Levine (2005) 167| 15.37. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 15.38. "דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃", 15.39. "וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃", 15.41. "אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 22.7. "וַיֵּלְכוּ זִקְנֵי מוֹאָב וְזִקְנֵי מִדְיָן וּקְסָמִים בְּיָדָם וַיָּבֹאוּ אֶל־בִּלְעָם וַיְדַבְּרוּ אֵלָיו דִּבְרֵי בָלָק׃", 23.23. "כִּי לֹא־נַחַשׁ בְּיַעֲקֹב וְלֹא־קֶסֶם בְּיִשְׂרָאֵל כָּעֵת יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל מַה־פָּעַל אֵל׃", | 15.37. "And the LORD spoke unto Moses, saying:", 15.38. "’Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue.", 15.39. "And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray;", 15.40. "that ye may remember and do all My commandments, and be holy unto your God.", 15.41. "I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.’", 22.7. "And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spoke unto him the words of Balak.", 23.23. "For there is no enchantment with Jacob, Neither is there any divination with Israel; Now is it said of Jacob and of Israel: ‘What hath God wrought! ’", |
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5. Hebrew Bible, Nahum, 3.8-3.9 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •onias iv, ‘house of peleg’ Found in books: Salvesen et al (2020) 107| 3.8. "הֲתֵיטְבִי מִנֹּא אָמוֹן הַיֹּשְׁבָה בַּיְאֹרִים מַיִם סָבִיב לָהּ אֲשֶׁר־חֵיל יָם מִיָּם חוֹמָתָהּ׃", 3.9. "כּוּשׁ עָצְמָה וּמִצְרַיִם וְאֵין קֵצֶה פּוּט וְלוּבִים הָיוּ בְּעֶזְרָתֵךְ׃", | 3.8. "Art thou better than No-amon, That was situate among the rivers, That had the waters round about her; Whose rampart was the sea, and of the sea her wall?", 3.9. "Ethiopia and Egypt were thy strength, and it was infinite; Put and Lubim were thy helpers.", |
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6. Hebrew Bible, Micah, 2.6, 4.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lieber (2014) 253; Poorthuis and Schwartz (2014) 150| 2.6. "אַל־תַּטִּפוּ יַטִּיפוּן לֹא־יַטִּפוּ לָאֵלֶּה לֹא יִסַּג כְּלִמּוֹת׃", 4.2. "וְהָלְכוּ גּוֹיִם רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה וְאֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיוֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃", | 2.6. "’Preach ye not’, they preach; ‘They shall not preach of these things, That they shall not take shame.’", 4.2. "And many nations shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, And to the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths’; For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.", |
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7. Hebrew Bible, Joel, 1.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •houses of worship Found in books: Scopello (2008) 316| 1.13. "חִגְרוּ וְסִפְדוּ הַכֹּהֲנִים הֵילִילוּ מְשָׁרְתֵי מִזְבֵּחַ בֹּאוּ לִינוּ בַשַּׂקִּים מְשָׁרְתֵי אֱלֹהָי כִּי נִמְנַע מִבֵּית אֱלֹהֵיכֶם מִנְחָה וָנָסֶךְ׃", | 1.13. "Gird yourselves, and lament, ye priests, Wail, ye ministers of the altar; Come, lie all night in sackcloth, Ye ministers of my God; For the meal-offering and the drink-offering is withholden From the house of your God.", |
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8. Hebrew Bible, Job, 42.10, 42.12 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •house, of meeting Found in books: Avery Peck et al. (2014) 128| 42.12. "וַיהוָה בֵּרַךְ אֶת־אַחֲרִית אִיּוֹב מֵרֵאשִׁתוֹ וַיְהִי־לוֹ אַרְבָּעָה עָשָׂר אֶלֶף צֹאן וְשֵׁשֶׁת אֲלָפִים גְּמַלִּים וְאֶלֶף־צֶמֶד בָּקָר וְאֶלֶף אֲתוֹנוֹת׃", | 42.10. "And the LORD changed the fortune of Job, when he prayed for his friends; and the LORD gave Job twice as much as he had before.", 42.12. "So the LORD blessed the latter end of Job more than his beginning; and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. .", |
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9. Hebrew Bible, Genesis, 25.12, 37.25 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Hirshman (2009) 130; Levine (2005) 218| 25.12. "וְאֵלֶּה תֹּלְדֹת יִשְׁמָעֵאל בֶּן־אַבְרָהָם אֲשֶׁר יָלְדָה הָגָר הַמִּצְרִית שִׁפְחַת שָׂרָה לְאַבְרָהָם׃", 37.25. "וַיֵּשְׁבוּ לֶאֱכָל־לֶחֶם וַיִּשְׂאוּ עֵינֵיהֶם וַיִּרְאוּ וְהִנֵּה אֹרְחַת יִשְׁמְעֵאלִים בָּאָה מִגִּלְעָד וּגְמַלֵּיהֶם נֹשְׂאִים נְכֹאת וּצְרִי וָלֹט הוֹלְכִים לְהוֹרִיד מִצְרָיְמָה׃", | 25.12. "Now these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bore unto Abraham.", 37.25. "And they sat down to eat bread; and they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites came from Gilead, with their camels bearing spicery and balm and ladanum, going to carry it down to Egypt.", |
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10. Hebrew Bible, Exodus, 12.4, 20.14, 22.17, 23.7, 28.30, 30.11-30.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •shammai, house of •house of study •book of two houses (both) •hillel, house of •jacob, house of Found in books: Avery Peck et al. (2014) 74; Bezzel and Pfeiffer (2021) 64; Rubenstein (2018) 4, 150; Schiffman (1983) 58, 59| 12.4. "וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה׃", 12.4. "וְאִם־יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל־בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ עַל־הַשֶּׂה׃", 20.14. "לֹא תַחְמֹד בֵּית רֵעֶךָ לֹא־תַחְמֹד אֵשֶׁת רֵעֶךָ וְעַבְדּוֹ וַאֲמָתוֹ וְשׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ׃", 22.17. "מְכַשֵּׁפָה לֹא תְחַיֶּה׃", 23.7. "מִדְּבַר־שֶׁקֶר תִּרְחָק וְנָקִי וְצַדִּיק אַל־תַּהֲרֹג כִּי לֹא־אַצְדִּיק רָשָׁע׃", 30.11. "וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃", 30.12. "כִּי תִשָּׂא אֶת־רֹאשׁ בְּנֵי־יִשְׂרָאֵל לִפְקֻדֵיהֶם וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַיהוָה בִּפְקֹד אֹתָם וְלֹא־יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם׃", 30.13. "זֶה יִתְּנוּ כָּל־הָעֹבֵר עַל־הַפְּקֻדִים מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הַשֶּׁקֶל מַחֲצִית הַשֶּׁקֶל תְּרוּמָה לַיהוָה׃", 30.14. "כֹּל הָעֹבֵר עַל־הַפְּקֻדִים מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה יִתֵּן תְּרוּמַת יְהוָה׃", 30.15. "הֶעָשִׁיר לֹא־יַרְבֶּה וְהַדַּל לֹא יַמְעִיט מִמַּחֲצִית הַשָּׁקֶל לָתֵת אֶת־תְּרוּמַת יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃", 30.16. "וְלָקַחְתָּ אֶת־כֶּסֶף הַכִּפֻּרִים מֵאֵת בְּנֵי יִשְׂרָאֵל וְנָתַתָּ אֹתוֹ עַל־עֲבֹדַת אֹהֶל מוֹעֵד וְהָיָה לִבְנֵי יִשְׂרָאֵל לְזִכָּרוֹן לִפְנֵי יְהוָה לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם׃", | 12.4. "and if the household be too little for a lamb, then shall he and his neighbour next unto his house take one according to the number of the souls; according to every man’s eating ye shall make your count for the lamb.", 20.14. "Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.", 22.17. "Thou shalt not suffer a sorceress to live.", 23.7. "Keep thee far from a false matter; and the innocent and righteous slay thou not; for I will not justify the wicked.", 28.30. "And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron’s heart, when he goeth in before the LORD; and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.", 30.11. "And the LORD spoke unto Moses, saying:", 30.12. "’When thou takest the sum of the children of Israel, according to their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them.", 30.13. "This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary—the shekel is twenty gerahs—half a shekel for an offering to the LORD.", 30.14. "Every one that passeth among them that are numbered, from twenty years old and upward, shall give the offering of the LORD.", 30.15. "The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of the LORD, to make atonement for your souls.", 30.16. "And thou shalt take the atonement money from the children of Israel, and shalt appoint it for the service of the tent of meeting, that it may be a memorial for the children of Israel before the LORD, to make atonement for your souls.’", |
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11. Hebrew Bible, Leviticus, 19.31, 20.6, 20.27, 21.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Bezzel and Pfeiffer (2021) 63; Schiffman (1983) 194| 19.31. "אַל־תִּפְנוּ אֶל־הָאֹבֹת וְאֶל־הַיִּדְּעֹנִים אַל־תְּבַקְשׁוּ לְטָמְאָה בָהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃", 20.6. "וְהַנֶּפֶשׁ אֲשֶׁר תִּפְנֶה אֶל־הָאֹבֹת וְאֶל־הַיִּדְּעֹנִים לִזְנוֹת אַחֲרֵיהֶם וְנָתַתִּי אֶת־פָּנַי בַּנֶּפֶשׁ הַהִוא וְהִכְרַתִּי אֹתוֹ מִקֶּרֶב עַמּוֹ׃", 20.27. "וְאִישׁ אוֹ־אִשָּׁה כִּי־יִהְיֶה בָהֶם אוֹב אוֹ יִדְּעֹנִי מוֹת יוּמָתוּ בָּאֶבֶן יִרְגְּמוּ אֹתָם דְּמֵיהֶם בָּם׃", 21.8. "וְקִדַּשְׁתּוֹ כִּי־אֶת־לֶחֶם אֱלֹהֶיךָ הוּא מַקְרִיב קָדֹשׁ יִהְיֶה־לָּךְ כִּי קָדוֹשׁ אֲנִי יְהוָה מְקַדִּשְׁכֶם׃", | 19.31. "Turn ye not unto the ghosts, nor unto familiar spirits; seek them not out, to be defiled by them: I am the LORD your God.", 20.6. "And the soul that turneth unto the ghosts, and unto the familiar spirits, to go astray after them, I will even set My face against that soul, and will cut him off from among his people.", 20.27. "A man also or a woman that divineth by a ghost or a familiar spirit, shall surely be put to death; they shall stone them with stones; their blood shall be upon them.", 21.8. "Thou shalt sanctify him therefore; for he offereth the bread of thy God; he shall be holy unto thee; for I the LORD, who sanctify you, am holy.", |
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12. Hebrew Bible, Song of Songs, 1.4, 1.16-6.9, 2.2, 2.4, 2.6, 5.11, 8.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 50| 5.11. "רֹאשׁוֹ כֶּתֶם פָּז קְוּצּוֹתָיו תַּלְתַּלִּים שְׁחֹרוֹת כָּעוֹרֵב׃", | 5.11. His head is as the most fine gold, His locks are curled, And black as a raven. |
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13. Hebrew Bible, Deuteronomy, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 107| 2.14. "וְהַיָּמִים אֲשֶׁר־הָלַכְנוּ מִקָּדֵשׁ בַּרְנֵעַ עַד אֲשֶׁר־עָבַרְנוּ אֶת־נַחַל זֶרֶד שְׁלֹשִׁים וּשְׁמֹנֶה שָׁנָה עַד־תֹּם כָּל־הַדּוֹר אַנְשֵׁי הַמִּלְחָמָה מִקֶּרֶב הַמַּחֲנֶה כַּאֲשֶׁר נִשְׁבַּע יְהוָה לָהֶם׃", | 2.14. "And the days in which we came from Kadesh-barnea, until we were come over the brook Zered, were thirty and eight years; until all the generation, even the men of war, were consumed from the midst of the camp, as the LORD swore unto them.", |
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| 14. Septuagint, Isaiah, 1.7-1.8 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •caiaphas, house of caiaphas Found in books: Mendez (2022) 35 |
15. Homer, Iliad, 2.718-2.725, 5.649-5.651, 6.429-6.430, 6.490-6.492, 9.423-9.424, 9.498, 16.684-16.685, 17.432-17.440, 18.535-18.538, 19.404-19.417, 20.221-20.222, 22.209-22.213, 22.395-22.396, 24.349-24.351, 24.476-24.477 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •obsequens, octavius quartio, house of •saul, king of israel, his house •night/nighttime, house of Found in books: Ker and Wessels (2020) 37, 293, 295, 298, 302, 304; Zawanowska and Wilk (2022) 365 | 2.718. / even she, the comeliest of the daughters of Pelias.And they that dwelt in Methone and Thaumacia, and that held Meliboea and rugged Olizon, these with their seven ships were led by Philoctetes, well-skilled in archery, 2.719. / even she, the comeliest of the daughters of Pelias.And they that dwelt in Methone and Thaumacia, and that held Meliboea and rugged Olizon, these with their seven ships were led by Philoctetes, well-skilled in archery, 2.720. / and on each ship embarked fifty oarsmen well skilled to fight amain with the bow. But Philoctetes lay suffering grievous pains in an island, even in sacred Lemnos, where the sons of the Achaeans had left him in anguish with an evil wound from a deadly water-snake. There he lay suffering; 2.720. / yet full soon were the Argives beside their ships to bethink them of king Philoctetes. Howbeit neither were these men leaderless, though they longed for their leader; but Medon marshalled them, the bastard son of Oïleus, whom Rhene bare to Oïleus, sacker of cities.And they that held Tricca and Ithome of the crags, 2.721. / and on each ship embarked fifty oarsmen well skilled to fight amain with the bow. But Philoctetes lay suffering grievous pains in an island, even in sacred Lemnos, where the sons of the Achaeans had left him in anguish with an evil wound from a deadly water-snake. There he lay suffering; 2.721. / yet full soon were the Argives beside their ships to bethink them of king Philoctetes. Howbeit neither were these men leaderless, though they longed for their leader; but Medon marshalled them, the bastard son of Oïleus, whom Rhene bare to Oïleus, sacker of cities.And they that held Tricca and Ithome of the crags, 2.722. / and on each ship embarked fifty oarsmen well skilled to fight amain with the bow. But Philoctetes lay suffering grievous pains in an island, even in sacred Lemnos, where the sons of the Achaeans had left him in anguish with an evil wound from a deadly water-snake. There he lay suffering; 2.722. / yet full soon were the Argives beside their ships to bethink them of king Philoctetes. Howbeit neither were these men leaderless, though they longed for their leader; but Medon marshalled them, the bastard son of Oïleus, whom Rhene bare to Oïleus, sacker of cities.And they that held Tricca and Ithome of the crags, 2.723. / and on each ship embarked fifty oarsmen well skilled to fight amain with the bow. But Philoctetes lay suffering grievous pains in an island, even in sacred Lemnos, where the sons of the Achaeans had left him in anguish with an evil wound from a deadly water-snake. There he lay suffering; 2.723. / yet full soon were the Argives beside their ships to bethink them of king Philoctetes. Howbeit neither were these men leaderless, though they longed for their leader; but Medon marshalled them, the bastard son of Oïleus, whom Rhene bare to Oïleus, sacker of cities.And they that held Tricca and Ithome of the crags, 2.724. / and on each ship embarked fifty oarsmen well skilled to fight amain with the bow. But Philoctetes lay suffering grievous pains in an island, even in sacred Lemnos, where the sons of the Achaeans had left him in anguish with an evil wound from a deadly water-snake. There he lay suffering; 2.724. / yet full soon were the Argives beside their ships to bethink them of king Philoctetes. Howbeit neither were these men leaderless, though they longed for their leader; but Medon marshalled them, the bastard son of Oïleus, whom Rhene bare to Oïleus, sacker of cities.And they that held Tricca and Ithome of the crags, 5.649. / though thou be never so strong, but thou shalt be vanquished by my hand and pass the gates of Hades. And to him Sarpedon, captain of the Lycians, made answer:Tlepolemus, thy sire verily destroyed sacred Ilios through the folly of the lordly man, Laomedon, 5.650. / who chid with harsh words him that had done him good service, and rendered him not the mares for the sake of which he had come from afar. But for thee, I deem that death and black fate shall here be wrought by my hands, and that vanquished beneath my spear thou shalt yield glory to me, and thy soul to Hades of the goodly steeds. 5.651. / who chid with harsh words him that had done him good service, and rendered him not the mares for the sake of which he had come from afar. But for thee, I deem that death and black fate shall here be wrought by my hands, and that vanquished beneath my spear thou shalt yield glory to me, and thy soul to Hades of the goodly steeds. 6.429. / And my mother, that was queen beneath wooded Placus, her brought he hither with the rest of the spoil, but thereafter set her free, when he had taken ransom past counting; and in her father's halls Artemis the archer slew her. Nay, Hector, thou art to me father and queenly mother, 6.430. / thou art brother, and thou art my stalwart husband. Come now, have pity, and remain here on the wall, lest thou make thy child an orphan and thy wife a widow. And for thy host, stay it by the wild fig-tree, where the city may best be scaled, and the wall is open to assault. 6.490. / Nay, go thou to the house and busy thyself with thine own tasks, the loom and the distaff, and bid thy handmaids ply their work: but war shall be for men, for all, but most of all for me, of them that dwell in Ilios. So spake glorious Hector and took up his helm 6.491. / Nay, go thou to the house and busy thyself with thine own tasks, the loom and the distaff, and bid thy handmaids ply their work: but war shall be for men, for all, but most of all for me, of them that dwell in Ilios. So spake glorious Hector and took up his helm 6.492. / Nay, go thou to the house and busy thyself with thine own tasks, the loom and the distaff, and bid thy handmaids ply their work: but war shall be for men, for all, but most of all for me, of them that dwell in Ilios. So spake glorious Hector and took up his helm 9.423. / hold forth his hand above her, and her people are filled with courage. But go ye your way and declare my message to the chieftains of the Achaeans—for that is the office of elders—to the end that they may devise some other plan in their minds better than this, even such as shall save their ships, and the host of the Achaeans 9.424. / hold forth his hand above her, and her people are filled with courage. But go ye your way and declare my message to the chieftains of the Achaeans—for that is the office of elders—to the end that they may devise some other plan in their minds better than this, even such as shall save their ships, and the host of the Achaeans 9.498. / to the end that thou mayest hereafter save me from shameful ruin. Wherefore Achilles, do thou master thy proud spirit; it beseemeth thee not to have a pitiless heart. Nay, even the very gods can bend, and theirs withal is more excellent worth and honour and might. Their hearts by incense and reverent vows 16.684. / and anointed him with ambrosia, and clothed him about with immortal raiment, and gave him to swift conveyers to bear with them, even to the twin brethren, Sleep and Death, who set him speedily in the rich land of wide Lycia.But Patroclus with a call to his horses and to Automedon, 16.685. / pressed after the Trojans and Lycians, and was greatly blinded in heart, fool that he was! for had he observed the word of the son of Peleus, he would verily have escaped the evil fate of black death. But ever is the intent of Zeus stronger than that of men, for he driveth even a valiant man in rout, and robbeth him of victory 17.432. / full often plied them with blows of the swift lash, and full often with gentle words bespake them, and oft with threatenings; yet neither back to the ships to the broad Hellespont were the twain minded to go, not yet into the battle amid the Achaeans. Nay, as a pillar abideth firm that standeth on the tomb 17.433. / full often plied them with blows of the swift lash, and full often with gentle words bespake them, and oft with threatenings; yet neither back to the ships to the broad Hellespont were the twain minded to go, not yet into the battle amid the Achaeans. Nay, as a pillar abideth firm that standeth on the tomb 17.434. / full often plied them with blows of the swift lash, and full often with gentle words bespake them, and oft with threatenings; yet neither back to the ships to the broad Hellespont were the twain minded to go, not yet into the battle amid the Achaeans. Nay, as a pillar abideth firm that standeth on the tomb 17.435. / of a dead man or woman, even so abode they immovably with the beauteous car, bowing their heads down to the earth. And hot tears ever flowed from their eyes to the ground, as they wept in longing for their charioteer, and their rich manes were befouled, 17.436. / of a dead man or woman, even so abode they immovably with the beauteous car, bowing their heads down to the earth. And hot tears ever flowed from their eyes to the ground, as they wept in longing for their charioteer, and their rich manes were befouled, 17.437. / of a dead man or woman, even so abode they immovably with the beauteous car, bowing their heads down to the earth. And hot tears ever flowed from their eyes to the ground, as they wept in longing for their charioteer, and their rich manes were befouled, 17.438. / of a dead man or woman, even so abode they immovably with the beauteous car, bowing their heads down to the earth. And hot tears ever flowed from their eyes to the ground, as they wept in longing for their charioteer, and their rich manes were befouled, 17.439. / of a dead man or woman, even so abode they immovably with the beauteous car, bowing their heads down to the earth. And hot tears ever flowed from their eyes to the ground, as they wept in longing for their charioteer, and their rich manes were befouled, 17.440. / streaming from beneath the yoke-pad beside the yoke on this aide and on that. And as they mourned, the son of Cronos had sight of them and was touched with pity, and he shook his head, and thus spake unto his own heart:Ah unhappy pair, wherefore gave we you to king Peleus, to a mortal, while ye are ageless and immortal? 18.535. / And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.536. / And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.537. / And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.538. / And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 19.404. / Xanthus and Balius, ye far-famed children of Podarge, in some other wise bethink you to bring your charioteer back safe to the host of the Danaans, when we have had our fill of war, and leave ye not him there dead, as ye did Patroclus. Then from beneath the yoke spake to him the horse Xanthus, of the swift-glancing feet; 19.405. / on a sudden he bowed his head, and all his mane streamed from beneath the yoke-pad beside the yoke, and touched the ground; and the goddess, white-armed Hera, gave him speech: Aye verily, yet for this time will we save thee, mighty Achilles, albeit the day of doom is nigh thee, nor shall we be the cause thereof, 19.406. / on a sudden he bowed his head, and all his mane streamed from beneath the yoke-pad beside the yoke, and touched the ground; and the goddess, white-armed Hera, gave him speech: Aye verily, yet for this time will we save thee, mighty Achilles, albeit the day of doom is nigh thee, nor shall we be the cause thereof, 19.407. / on a sudden he bowed his head, and all his mane streamed from beneath the yoke-pad beside the yoke, and touched the ground; and the goddess, white-armed Hera, gave him speech: Aye verily, yet for this time will we save thee, mighty Achilles, albeit the day of doom is nigh thee, nor shall we be the cause thereof, 19.408. / on a sudden he bowed his head, and all his mane streamed from beneath the yoke-pad beside the yoke, and touched the ground; and the goddess, white-armed Hera, gave him speech: Aye verily, yet for this time will we save thee, mighty Achilles, albeit the day of doom is nigh thee, nor shall we be the cause thereof, 19.409. / on a sudden he bowed his head, and all his mane streamed from beneath the yoke-pad beside the yoke, and touched the ground; and the goddess, white-armed Hera, gave him speech: Aye verily, yet for this time will we save thee, mighty Achilles, albeit the day of doom is nigh thee, nor shall we be the cause thereof, 19.410. / but a mighty god and overpowering Fate. For it was not through sloth or slackness of ours that the Trojans availed to strip the harness from the shoulders of Patroclus, but one, far the best of gods, even he that fair-haired Leto bare, slew him amid the foremost fighters and gave glory to Hector. 19.411. / but a mighty god and overpowering Fate. For it was not through sloth or slackness of ours that the Trojans availed to strip the harness from the shoulders of Patroclus, but one, far the best of gods, even he that fair-haired Leto bare, slew him amid the foremost fighters and gave glory to Hector. 19.412. / but a mighty god and overpowering Fate. For it was not through sloth or slackness of ours that the Trojans availed to strip the harness from the shoulders of Patroclus, but one, far the best of gods, even he that fair-haired Leto bare, slew him amid the foremost fighters and gave glory to Hector. 19.413. / but a mighty god and overpowering Fate. For it was not through sloth or slackness of ours that the Trojans availed to strip the harness from the shoulders of Patroclus, but one, far the best of gods, even he that fair-haired Leto bare, slew him amid the foremost fighters and gave glory to Hector. 19.414. / but a mighty god and overpowering Fate. For it was not through sloth or slackness of ours that the Trojans availed to strip the harness from the shoulders of Patroclus, but one, far the best of gods, even he that fair-haired Leto bare, slew him amid the foremost fighters and gave glory to Hector. 19.415. / But for us twain, we could run swift as the blast of the West Wind, which, men say, is of all winds the fleetest; nay, it is thine own self that art fated to be slain in fight by a god and a mortal. When he had thus spoken, the Erinyes checked his voice. Then, his heart mightily stirred, spake to him swift-footed Achilles: 19.416. / But for us twain, we could run swift as the blast of the West Wind, which, men say, is of all winds the fleetest; nay, it is thine own self that art fated to be slain in fight by a god and a mortal. When he had thus spoken, the Erinyes checked his voice. Then, his heart mightily stirred, spake to him swift-footed Achilles: 19.417. / But for us twain, we could run swift as the blast of the West Wind, which, men say, is of all winds the fleetest; nay, it is thine own self that art fated to be slain in fight by a god and a mortal. When he had thus spoken, the Erinyes checked his voice. Then, his heart mightily stirred, spake to him swift-footed Achilles: 20.221. / who became richest of mortal men. Three thousand steeds had he that pastured in the marsh-land; mares were they. rejoicing in their tender foals. of these as they grazed the North Wind became enamoured, and he likened himself to a dark-maned stallion and covered them; 20.222. / who became richest of mortal men. Three thousand steeds had he that pastured in the marsh-land; mares were they. rejoicing in their tender foals. of these as they grazed the North Wind became enamoured, and he likened himself to a dark-maned stallion and covered them; 22.209. / And to his folk goodly Achilles made sign with a nod of his head, and would not suffer them to hurl at Hector their bitter darts, lest another might smite him and win glory, and himself come too late. But when for the fourth time they were come to the springs, lo then the Father lifted on high his golden scales, 22.210. / and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, 22.211. / and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, 22.212. / and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, 22.213. / and set therein two fates of grievous death, one for Achilles, and one for horse-taming Hector; then he grasped the balance by the midst and raised it; and down sank the day of doom of Hector, and departed unto Hades; and Phoebus Apollo left him. But unto Peleus' son came the goddess, flashing-eyed Athene, 22.395. / He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 22.396. / He spake, and devised foul entreatment for goodly Hector. The tendons of both his feet behind he pierced from heel to ankle, and made fast therethrough thongs of oxhide, and bound them to his chariot, but left the head to trail. Then when he had mounted his car and had lifted therein the glorious armour, 24.349. / With this in his hand the strong Argeiphontes flew, and quickly came to Troy-land and the Hellespont. Then went he his way in the likeness of a young man that is a prince, with the first down upon his lip, in whom the charm of youth is fairest.Now when the others had driven past the great barrow of Ilus, 24.350. / they halted the mules and the horses in the river to drink; for darkness was by now come down over the earth. Then the herald looked and was ware of Hermes hard at hand, and he spake to Priam, saying:Bethink thee, son of Dardanus, 24.351. / they halted the mules and the horses in the river to drink; for darkness was by now come down over the earth. Then the herald looked and was ware of Hermes hard at hand, and he spake to Priam, saying:Bethink thee, son of Dardanus, 24.476. / waited busily upon him; and he was newly ceased from meat, even from eating and drinking, and the table yet stood by his side. Unseen of these great Priam entered in, and coming close to Achilles, clasped in his hands his knees, and kissed his hands, the terrible, man-slaying hands that had slain his many sons. 24.477. / waited busily upon him; and he was newly ceased from meat, even from eating and drinking, and the table yet stood by his side. Unseen of these great Priam entered in, and coming close to Achilles, clasped in his hands his knees, and kissed his hands, the terrible, man-slaying hands that had slain his many sons. |
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16. Hesiod, Theogony, 211-212, 762-764, 766, 765 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Ker and Wessels (2020) 37 | 765. As they demolished Earth. Thus the gods clashed, |
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| 17. Hesiod, Shield, 157-160, 156 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Ker and Wessels (2020) 37 |
18. Hebrew Bible, 1 Kings, None (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bezzel and Pfeiffer (2021) 56| 22.17. "וַיֹּאמֶר רָאִיתִי אֶת־כָּל־יִשְׂרָאֵל נְפֹצִים אֶל־הֶהָרִים כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה וַיֹּאמֶר יְהוָה לֹא־אֲדֹנִים לָאֵלֶּה יָשׁוּבוּ אִישׁ־לְבֵיתוֹ בְּשָׁלוֹם׃", | 22.17. "And he said: ‘I saw all Israel scattered upon the mountains, as sheep that have no shepherd; and the LORD said: These have no master; let them return every man to his house in peace.’", |
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| 19. Homer, Odyssey, 1.356-1.359, 3.234-3.235, 4.90-4.92, 4.403, 4.450-4.455, 5.59-5.61, 6.33-6.35, 7.310-7.314, 10.81, 10.87-10.88, 10.97, 10.113, 10.121-10.122, 11.15-11.19, 11.409-11.410, 11.508-11.515, 16.73-16.76, 16.431-16.432, 21.350-21.353, 24.11-24.13 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Brule (2003) 63, 70, 71, 72; Gazis and Hooper (2021) 157, 159; Hubbard (2014) 353; Jenkyns (2013) 41, 276; Konig (2022) 133 |
20. Hebrew Bible, Judges, 1.21 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gardner (2015) 130| 1.21. "וְאֶת־הַיְבוּסִי יֹשֵׁב יְרוּשָׁלִַם לֹא הוֹרִישׁוּ בְּנֵי בִנְיָמִן וַיֵּשֶׁב הַיְבוּסִי אֶת־בְּנֵי בִנְיָמִן בִּירוּשָׁלִַם עַד הַיּוֹם הַזֶּה׃", | 1.21. "And the children of Binyamin did not drive out the Yevusi, that inhabited Yerushalayim; but the Yevusi dwell with the children of Binyamin in Yerushalayim to this day.", |
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| 21. Homeric Hymns, To Demeter, 2.141-2.144 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Brule (2003) 72 |
22. Hebrew Bible, 1 Samuel, 1.19, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.15, 2.16, 2.20, 2.22, 2.23, 6.2, 14.49, 15.23, 18, 19, 19.17, 23.9, 25.40, 25.41, 25.42, 27.1-28.2, 28, 28.3, 29.1, 29.2, 29.3, 29.4, 29.5, 29.6, 29.7, 29.8, 29.9, 30.26, 31.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 50| 2.23. "וַיֹּאמֶר לָהֶם לָמָּה תַעֲשׂוּן כַּדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי שֹׁמֵעַ אֶת־דִּבְרֵיכֶם רָעִים מֵאֵת כָּל־הָעָם אֵלֶּה׃", | 2.23. "And he said to them, Why do you do such things? for I hear of your evil dealings by all this people.", |
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| 23. Hebrew Bible, 2 Kings, None (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bezzel and Pfeiffer (2021) 56, 64 |
24. Hebrew Bible, Jeremiah, 26.2 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •house of prostration Found in books: Levine (2005) 65| 26.2. "וְגַם־אִישׁ הָיָה מִתְנַבֵּא בְּשֵׁם יְהוָה אוּרִיָּהוּ בֶּן־שְׁמַעְיָהוּ מִקִּרְיַת הַיְּעָרִים וַיִּנָּבֵא עַל־הָעִיר הַזֹּאת וְעַל־הָאָרֶץ הַזֹּאת כְּכֹל דִּבְרֵי יִרְמְיָהוּ׃", 26.2. "כֹּה אָמַר יְהוָה עֲמֹד בַּחֲצַר בֵּית־יְהוָה וְדִבַּרְתָּ עַל־כָּל־עָרֵי יְהוּדָה הַבָּאִים לְהִשְׁתַּחֲוֺת בֵּית־יְהוָה אֵת כָּל־הַדְּבָרִים אֲשֶׁר צִוִּיתִיךָ לְדַבֵּר אֲלֵיהֶם אַל־תִּגְרַע דָּבָר׃", | 26.2. "’Thus saith the LORD: Stand in the court of the LORD’S house, and speak unto all the cities of Judah, which come to worship in the LORD’S house, all the words that I command thee to speak unto them; diminish not a word.", |
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25. Hebrew Bible, Isaiah, 2.3, 8.19, 9.5, 19.3, 19.16-19.25, 27.1, 29.4, 47.9, 47.12, 58.7 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bezzel and Pfeiffer (2021) 6, 63, 64; Kalmin (1998) 37; Lampe (2003) 309; Lieber (2014) 253; Sneed (2022) 135| 2.3. "וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל־הַר־יְהוָה אֶל־בֵּית אֱלֹהֵי יַעֲקֹב וְיֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר־יְהוָה מִירוּשָׁלִָם׃", 8.19. "וְכִי־יֹאמְרוּ אֲלֵיכֶם דִּרְשׁוּ אֶל־הָאֹבוֹת וְאֶל־הַיִּדְּעֹנִים הַמְצַפְצְפִים וְהַמַּהְגִּים הֲלוֹא־עַם אֶל־אֱלֹהָיו יִדְרֹשׁ בְּעַד הַחַיִּים אֶל־הַמֵּתִים׃", 9.5. "כִּי־יֶלֶד יֻלַּד־לָנוּ בֵּן נִתַּן־לָנוּ וַתְּהִי הַמִּשְׂרָה עַל־שִׁכְמוֹ וַיִּקְרָא שְׁמוֹ פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר אֲבִיעַד שַׂר־שָׁלוֹם׃", 19.3. "וְנָבְקָה רוּחַ־מִצְרַיִם בְּקִרְבּוֹ וַעֲצָתוֹ אֲבַלֵּעַ וְדָרְשׁוּ אֶל־הָאֱלִילִים וְאֶל־הָאִטִּים וְאֶל־הָאֹבוֹת וְאֶל־הַיִּדְּעֹנִים׃", 19.16. "בַּיּוֹם הַהוּא יִהְיֶה מִצְרַיִם כַּנָּשִׁים וְחָרַד וּפָחַד מִפְּנֵי תְּנוּפַת יַד־יְהוָה צְבָאוֹת אֲשֶׁר־הוּא מֵנִיף עָלָיו׃", 19.17. "וְהָיְתָה אַדְמַת יְהוּדָה לְמִצְרַיִם לְחָגָּא כֹּל אֲשֶׁר יַזְכִּיר אֹתָהּ אֵלָיו יִפְחָד מִפְּנֵי עֲצַת יְהוָה צְבָאוֹת אֲשֶׁר־הוּא יוֹעֵץ עָלָיו׃", 19.18. "בַּיּוֹם הַהוּא יִהְיוּ חָמֵשׁ עָרִים בְּאֶרֶץ מִצְרַיִם מְדַבְּרוֹת שְׂפַת כְּנַעַן וְנִשְׁבָּעוֹת לַיהוָה צְבָאוֹת עִיר הַהֶרֶס יֵאָמֵר לְאֶחָת׃", 19.19. "בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיהוָה בְּתוֹךְ אֶרֶץ מִצְרָיִם וּמַצֵּבָה אֵצֶל־גְּבוּלָהּ לַיהוָה׃", 19.21. "וְנוֹדַע יְהוָה לְמִצְרַיִם וְיָדְעוּ מִצְרַיִם אֶת־יְהוָה בַּיּוֹם הַהוּא וְעָבְדוּ זֶבַח וּמִנְחָה וְנָדְרוּ־נֵדֶר לַיהוָה וְשִׁלֵּמוּ׃", 19.22. "וְנָגַף יְהוָה אֶת־מִצְרַיִם נָגֹף וְרָפוֹא וְשָׁבוּ עַד־יְהוָה וְנֶעְתַּר לָהֶם וּרְפָאָם׃", 19.23. "בַּיּוֹם הַהוּא תִּהְיֶה מְסִלָּה מִמִּצְרַיִם אַשּׁוּרָה וּבָא־אַשּׁוּר בְּמִצְרַיִם וּמִצְרַיִם בְּאַשּׁוּר וְעָבְדוּ מִצְרַיִם אֶת־אַשּׁוּר׃", 19.24. "בַּיּוֹם הַהוּא יִהְיֶה יִשְׂרָאֵל שְׁלִישִׁיָּה לְמִצְרַיִם וּלְאַשּׁוּר בְּרָכָה בְּקֶרֶב הָאָרֶץ׃", 19.25. "אֲשֶׁר בֵּרֲכוֹ יְהוָה צְבָאוֹת לֵאמֹר בָּרוּךְ עַמִּי מִצְרַיִם וּמַעֲשֵׂה יָדַי אַשּׁוּר וְנַחֲלָתִי יִשְׂרָאֵל׃", 27.1. "כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃", 27.1. "בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃", 29.4. "וְשָׁפַלְתְּ מֵאֶרֶץ תְּדַבֵּרִי וּמֵעָפָר תִּשַּׁח אִמְרָתֵךְ וְהָיָה כְּאוֹב מֵאֶרֶץ קוֹלֵךְ וּמֵעָפָר אִמְרָתֵךְ תְּצַפְצֵף׃", 47.9. "וְתָבֹאנָה לָּךְ שְׁתֵּי־אֵלֶּה רֶגַע בְּיוֹם אֶחָד שְׁכוֹל וְאַלְמֹן כְּתֻמָּם בָּאוּ עָלַיִךְ בְּרֹב כְּשָׁפַיִךְ בְּעָצְמַת חֲבָרַיִךְ מְאֹד׃", 47.12. "עִמְדִי־נָא בַחֲבָרַיִךְ וּבְרֹב כְּשָׁפַיִךְ בַּאֲשֶׁר יָגַעַתְּ מִנְּעוּרָיִךְ אוּלַי תּוּכְלִי הוֹעִיל אוּלַי תַּעֲרוֹצִי׃", 58.7. "הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת כִּי־תִרְאֶה עָרֹם וְכִסִּיתוֹ וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם׃", | 2.3. "And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, To the house of the God of Jacob; And He will teach us of His ways, And we will walk in His paths.’ For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.", 8.19. "And when they shall say unto you: ‘Seek unto the ghosts and the familiar spirits, that chirp and that mutter; should not a people seek unto their God? on behalf of the living unto the dead", 9.5. "For a child is born unto us, a son is given unto us; and the government is upon his shoulder; and his name is called Pele-joez-el-gibbor Abi-ad-sar-shalom;", 19.3. "And the spirit of Egypt shall be made empty within it; And I will make void the counsel thereof; And they shall seek unto the idols, and to the whisperers, And to the ghosts, and to the familiar spirits.", 19.16. "In that day shall Egypt be like unto women; and it shall tremble and fear because of the shaking of the hand of the LORD of hosts, which He shaketh over it.", 19.17. "And the land of Judah shall become a terror unto Egypt, whensoever one maketh mention thereof to it; it shall be afraid, because of the purpose of the LORD of hosts, which He purposeth against it.", 19.18. "In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to the LORD of hosts; one shall be called The city of destruction.", 19.19. "In that day shall there be an altar to the LORD in the midst of the land of Egypt, and a pillar at the border thereof to the LORD.", 19.20. "And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt; for they shall cry unto the LORD because of the oppressors, and He will send them a saviour, and a defender, who will deliver them.", 19.21. "And the LORD shall make Himself known to Egypt, and the Egyptians shall know the LORD in that day; yea, they shall worship with sacrifice and offering, and shall vow a vow unto the LORD, and shall perform it.", 19.22. "And the LORD will smite Egypt, smiting and healing; and they shall return unto the LORD, and He will be entreated of them, and will heal them.", 19.23. "In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall worship with the Assyrians.", 19.24. "In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the earth;", 19.25. "for that the LORD of hosts hath blessed him, saying: ‘Blessed be Egypt My people and Assyria the work of My hands, and Israel Mine inheritance.’", 27.1. "In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea.", 29.4. "And brought down thou shalt speak out of the ground, And thy speech shall be low out of the dust; And thy voice shall be as of a ghost out of the ground, And thy speech shall chirp out of the dust.", 47.9. "But these two things shall come to thee in a moment In one day, the loss of children, and widow-hood; In their full measure shall they come upon thee, For the multitude of thy sorceries, And the great abundance of thine enchantments.", 47.12. "Stand now with thine enchantments, And with the multitude of thy sorceries, Wherein thou hast laboured from thy youth; If so be thou shalt be able to profit, If so be thou mayest prevail.", 58.7. "Is it not to deal thy bread to the hungry, And that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him, And that thou hide not thyself from thine own flesh?", |
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| 26. Septuagint, Jeremiah, 4 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •joy, of animals, houses and day itself •rejoicing, of animals, houses and day itself Found in books: Griffiths (1975) 169 |
27. Hebrew Bible, Habakkuk, 2.12 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •onias iv, ‘house of peleg’ Found in books: Salvesen et al (2020) 107| 2.12. "הוֹי בֹּנֶה עִיר בְּדָמִים וְכוֹנֵן קִרְיָה בְּעַוְלָה׃", | 2.12. "Woe to him that buildeth a town with blood, And establisheth a city by iniquity!", |
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28. Hebrew Bible, 2 Samuel, 2.8, 2.10, 3.1-3.5, 3.8, 3.12-3.21, 4.5-4.12, 5.6, 6.16, 6.21-6.23, 7.17, 12.20, 15.31-15.37, 16.4-16.13, 19.16-19.23, 19.25-19.31, 21.1-21.14, 24.11, 24.20-24.25 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Bezzel and Pfeiffer (2021) 56; Gardner (2015) 130, 131; Levine (2005) 65; Zawanowska and Wilk (2022) 533, 537, 538, 558, 570, 571, 575| 2.8. "וְאַבְנֵר בֶּן־נֵר שַׂר־צָבָא אֲשֶׁר לְשָׁאוּל לָקַח אֶת־אִישׁ בֹּשֶׁת בֶּן־שָׁאוּל וַיַּעֲבִרֵהוּ מַחֲנָיִם׃", 3.1. "לְהַעֲבִיר הַמַּמְלָכָה מִבֵּית שָׁאוּל וּלְהָקִים אֶת־כִּסֵּא דָוִד עַל־יִשְׂרָאֵל וְעַל־יְהוּדָה מִדָּן וְעַד־בְּאֵר שָׁבַע׃", 3.1. "וַתְּהִי הַמִּלְחָמָה אֲרֻכָּה בֵּין בֵּית שָׁאוּל וּבֵין בֵּית דָּוִד וְדָוִד הֹלֵךְ וְחָזֵק וּבֵית שָׁאוּל הֹלְכִים וְדַלִּים׃", 3.2. "וילדו [וַיִּוָּלְדוּ] לְדָוִד בָּנִים בְּחֶבְרוֹן וַיְהִי בְכוֹרוֹ אַמְנוֹן לַאֲחִינֹעַם הַיִּזְרְעֵאלִת׃", 3.2. "וַיָּבֹא אַבְנֵר אֶל־דָּוִד חֶבְרוֹן וְאִתּוֹ עֶשְׂרִים אֲנָשִׁים וַיַּעַשׂ דָּוִד לְאַבְנֵר וְלַאֲנָשִׁים אֲשֶׁר־אִתּוֹ מִשְׁתֶּה׃", 3.3. "וְיוֹאָב וַאֲבִישַׁי אָחִיו הָרְגוּ לְאַבְנֵר עַל אֲשֶׁר הֵמִית אֶת־עֲשָׂהאֵל אֲחִיהֶם בְּגִבְעוֹן בַּמִּלְחָמָה׃", 3.3. "וּמִשְׁנֵהוּ כִלְאָב לאביגל [לַאֲבִיגַיִל] אֵשֶׁת נָבָל הַכַּרְמְלִי וְהַשְּׁלִשִׁי אַבְשָׁלוֹם בֶּן־מַעֲכָה בַּת־תַּלְמַי מֶלֶךְ גְּשׁוּר׃", 3.4. "וְהָרְבִיעִי אֲדֹנִיָּה בֶן־חַגִּית וְהַחֲמִישִׁי שְׁפַטְיָה בֶן־אֲבִיטָל׃", 3.5. "וְהַשִּׁשִּׁי יִתְרְעָם לְעֶגְלָה אֵשֶׁת דָּוִד אֵלֶּה יֻלְּדוּ לְדָוִד בְּחֶבְרוֹן׃", 3.8. "וַיִּחַר לְאַבְנֵר מְאֹד עַל־דִּבְרֵי אִישׁ־בֹּשֶׁת וַיֹּאמֶר הֲרֹאשׁ כֶּלֶב אָנֹכִי אֲשֶׁר לִיהוּדָה הַיּוֹם אֶעֱשֶׂה־חֶסֶד עִם־בֵּית שָׁאוּל אָבִיךָ אֶל־אֶחָיו וְאֶל־מֵרֵעֵהוּ וְלֹא הִמְצִיתִךָ בְּיַד־דָּוִד וַתִּפְקֹד עָלַי עֲוֺן הָאִשָּׁה הַיּוֹם׃", 3.12. "וַיִּשְׁלַח אַבְנֵר מַלְאָכִים אֶל־דָּוִד תחתו [תַּחְתָּיו] לֵאמֹר לְמִי־אָרֶץ לֵאמֹר כָּרְתָה בְרִיתְךָ אִתִּי וְהִנֵּה יָדִי עִמָּךְ לְהָסֵב אֵלֶיךָ אֶת־כָּל־יִשְׂרָאֵל׃", 3.13. "וַיֹּאמֶר טוֹב אֲנִי אֶכְרֹת אִתְּךָ בְּרִית אַךְ דָּבָר אֶחָד אָנֹכִי שֹׁאֵל מֵאִתְּךָ לֵאמֹר לֹא־תִרְאֶה אֶת־פָּנַי כִּי אִם־לִפְנֵי הֱבִיאֲךָ אֵת מִיכַל בַּת־שָׁאוּל בְּבֹאֲךָ לִרְאוֹת אֶת־פָּנָי׃", 3.14. "וַיִּשְׁלַח דָּוִד מַלְאָכִים אֶל־אִישׁ־בֹּשֶׁת בֶּן־שָׁאוּל לֵאמֹר תְּנָה אֶת־אִשְׁתִּי אֶת־מִיכַל אֲשֶׁר אֵרַשְׂתִּי לִי בְּמֵאָה עָרְלוֹת פְּלִשְׁתִּים׃", 3.15. "וַיִּשְׁלַח אִישׁ בֹּשֶׁת וַיִּקָּחֶהָ מֵעִם אִישׁ מֵעִם פַּלְטִיאֵל בֶּן־לוש [לָיִשׁ׃]", 3.16. "וַיֵּלֶךְ אִתָּהּ אִישָׁהּ הָלוֹךְ וּבָכֹה אַחֲרֶיהָ עַד־בַּחֻרִים וַיֹּאמֶר אֵלָיו אַבְנֵר לֵךְ שׁוּב וַיָּשֹׁב׃", 3.17. "וּדְבַר־אַבְנֵר הָיָה עִם־זִקְנֵי יִשְׂרָאֵל לֵאמֹר גַּם־תְּמוֹל גַּם־שִׁלְשֹׁם הֱיִיתֶם מְבַקְשִׁים אֶת־דָּוִד לְמֶלֶךְ עֲלֵיכֶם׃", 3.18. "וְעַתָּה עֲשׂוּ כִּי יְהוָה אָמַר אֶל־דָּוִד לֵאמֹר בְּיַד דָּוִד עַבְדִּי הוֹשִׁיעַ אֶת־עַמִּי יִשְׂרָאֵל מִיַּד פְּלִשְׁתִּים וּמִיַּד כָּל־אֹיְבֵיהֶם׃", 3.19. "וַיְדַבֵּר גַּם־אַבְנֵר בְּאָזְנֵי בִנְיָמִין וַיֵּלֶךְ גַּם־אַבְנֵר לְדַבֵּר בְּאָזְנֵי דָוִד בְּחֶבְרוֹן אֵת כָּל־אֲשֶׁר־טוֹב בְּעֵינֵי יִשְׂרָאֵל וּבְעֵינֵי כָּל־בֵּית בִּנְיָמִן׃", 3.21. "וַיֹּאמֶר אַבְנֵר אֶל־דָּוִד אָקוּמָה וְאֵלֵכָה וְאֶקְבְּצָה אֶל־אֲדֹנִי הַמֶּלֶךְ אֶת־כָּל־יִשְׂרָאֵל וְיִכְרְתוּ אִתְּךָ בְּרִית וּמָלַכְתָּ בְּכֹל אֲשֶׁר־תְּאַוֶּה נַפְשֶׁךָ וַיְּשַׁלַּח דָּוִד אֶת־אַבְנֵר וַיֵּלֶךְ בְּשָׁלוֹם׃", 4.5. "וַיֵּלְכוּ בְּנֵי־רִמּוֹן הַבְּאֵרֹתִי רֵכָב וּבַעֲנָה וַיָּבֹאוּ כְּחֹם הַיּוֹם אֶל־בֵּית אִישׁ בֹּשֶׁת וְהוּא שֹׁכֵב אֵת מִשְׁכַּב הַצָּהֳרָיִם׃", 4.6. "וְהֵנָּה בָּאוּ עַד־תּוֹךְ הַבַּיִת לֹקְחֵי חִטִּים וַיַּכֻּהוּ אֶל־הַחֹמֶשׁ וְרֵכָב וּבַעֲנָה אָחִיו נִמְלָטוּ׃", 4.7. "וַיָּבֹאוּ הַבַּיִת וְהוּא־שֹׁכֵב עַל־מִטָּתוֹ בַּחֲדַר מִשְׁכָּבוֹ וַיַּכֻּהוּ וַיְמִתֻהוּ וַיָּסִירוּ אֶת־רֹאשׁוֹ וַיִּקְחוּ אֶת־רֹאשׁוֹ וַיֵּלְכוּ דֶּרֶךְ הָעֲרָבָה כָּל־הַלָּיְלָה׃", 4.8. "וַיָּבִאוּ אֶת־רֹאשׁ אִישׁ־בֹּשֶׁת אֶל־דָּוִד חֶבְרוֹן וַיֹּאמְרוּ אֶל־הַמֶּלֶךְ הִנֵּה־רֹאשׁ אִישׁ־בֹּשֶׁת בֶּן־שָׁאוּל אֹיִבְךָ אֲשֶׁר בִּקֵּשׁ אֶת־נַפְשֶׁךָ וַיִּתֵּן יְהוָה לַאדֹנִי הַמֶּלֶךְ נְקָמוֹת הַיּוֹם הַזֶּה מִשָּׁאוּל וּמִזַּרְעוֹ׃", 4.9. "וַיַּעַן דָּוִד אֶת־רֵכָב וְאֶת־בַּעֲנָה אָחִיו בְּנֵי רִמּוֹן הַבְּאֵרֹתִי וַיֹּאמֶר לָהֶם חַי־יְהוָה אֲשֶׁר־פָּדָה אֶת־נַפְשִׁי מִכָּל־צָרָה׃", 4.11. "אַף כִּי־אֲנָשִׁים רְשָׁעִים הָרְגוּ אֶת־אִישׁ־צַדִּיק בְּבֵיתוֹ עַל־מִשְׁכָּבוֹ וְעַתָּה הֲלוֹא אֲבַקֵּשׁ אֶת־דָּמוֹ מִיֶּדְכֶם וּבִעַרְתִּי אֶתְכֶם מִן־הָאָרֶץ׃", 4.12. "וַיְצַו דָּוִד אֶת־הַנְּעָרִים וַיַּהַרְגוּם וַיְקַצְּצוּ אֶת־יְדֵיהֶם וְאֶת־רַגְלֵיהֶם וַיִּתְלוּ עַל־הַבְּרֵכָה בְּחֶבְרוֹן וְאֵת רֹאשׁ אִישׁ־בֹּשֶׁת לָקָחוּ וַיִּקְבְּרוּ בְקֶבֶר־אַבְנֵר בְּחֶבְרוֹן׃", 5.6. "וַיֵּלֶךְ הַמֶּלֶךְ וַאֲנָשָׁיו יְרוּשָׁלִַם אֶל־הַיְבֻסִי יוֹשֵׁב הָאָרֶץ וַיֹּאמֶר לְדָוִד לֵאמֹר לֹא־תָבוֹא הֵנָּה כִּי אִם־הֱסִירְךָ הַעִוְרִים וְהַפִּסְחִים לֵאמֹר לֹא־יָבוֹא דָוִד הֵנָּה׃", 6.16. "וְהָיָה אֲרוֹן יְהוָה בָּא עִיר דָּוִד וּמִיכַל בַּת־שָׁאוּל נִשְׁקְפָה בְּעַד הַחַלּוֹן וַתֵּרֶא אֶת־הַמֶּלֶךְ דָּוִד מְפַזֵּז וּמְכַרְכֵּר לִפְנֵי יְהוָה וַתִּבֶז לוֹ בְּלִבָּהּ׃", 6.21. "וַיֹּאמֶר דָּוִד אֶל־מִיכַל לִפְנֵי יְהוָה אֲשֶׁר בָּחַר־בִּי מֵאָבִיךְ וּמִכָּל־בֵּיתוֹ לְצַוֺּת אֹתִי נָגִיד עַל־עַם יְהוָה עַל־יִשְׂרָאֵל וְשִׂחַקְתִּי לִפְנֵי יְהוָה׃", 6.22. "וּנְקַלֹּתִי עוֹד מִזֹּאת וְהָיִיתִי שָׁפָל בְּעֵינָי וְעִם־הָאֲמָהוֹת אֲשֶׁר אָמַרְתְּ עִמָּם אִכָּבֵדָה׃", 6.23. "וּלְמִיכַל בַּת־שָׁאוּל לֹא־הָיָה לָהּ יָלֶד עַד יוֹם מוֹתָהּ׃", 7.17. "כְּכֹל הַדְּבָרִים הָאֵלֶּה וּכְכֹל הַחִזָּיוֹן הַזֶּה כֵּן דִּבֶּר נָתָן אֶל־דָּוִד׃", 15.31. "וְדָוִד הִגִּיד לֵאמֹר אֲחִיתֹפֶל בַּקֹּשְׁרִים עִם־אַבְשָׁלוֹם וַיֹּאמֶר דָּוִד סַכֶּל־נָא אֶת־עֲצַת אֲחִיתֹפֶל יְהוָה׃", 15.32. "וַיְהִי דָוִד בָּא עַד־הָרֹאשׁ אֲשֶׁר־יִשְׁתַּחֲוֶה שָׁם לֵאלֹהִים וְהִנֵּה לִקְרָאתוֹ חוּשַׁי הָאַרְכִּי קָרוּעַ כֻּתָּנְתּוֹ וַאֲדָמָה עַל־רֹאשׁוֹ׃", 15.33. "וַיֹּאמֶר לוֹ דָּוִד אִם עָבַרְתָּ אִתִּי וְהָיִתָ עָלַי לְמַשָּׂא׃", 15.34. "וְאִם־הָעִיר תָּשׁוּב וְאָמַרְתָּ לְאַבְשָׁלוֹם עַבְדְּךָ אֲנִי הַמֶּלֶךְ אֶהְיֶה עֶבֶד אָבִיךָ וַאֲנִי מֵאָז וְעַתָּה וַאֲנִי עַבְדֶּךָ וְהֵפַרְתָּה לִי אֵת עֲצַת אֲחִיתֹפֶל׃", 15.35. "וַהֲלוֹא עִמְּךָ שָׁם צָדוֹק וְאֶבְיָתָר הַכֹּהֲנִים וְהָיָה כָּל־הַדָּבָר אֲשֶׁר תִּשְׁמַע מִבֵּית הַמֶּלֶךְ תַּגִּיד לְצָדוֹק וּלְאֶבְיָתָר הַכֹּהֲנִים׃", 15.36. "הִנֵּה־שָׁם עִמָּם שְׁנֵי בְנֵיהֶם אֲחִימַעַץ לְצָדוֹק וִיהוֹנָתָן לְאֶבְיָתָר וּשְׁלַחְתֶּם בְּיָדָם אֵלַי כָּל־דָּבָר אֲשֶׁר תִּשְׁמָעוּ׃", 15.37. "וַיָּבֹא חוּשַׁי רֵעֶה דָוִד הָעִיר וְאַבְשָׁלֹם יָבֹא יְרוּשָׁלִָם׃", 16.4. "וַיֹּאמֶר הַמֶּלֶךְ לְצִבָא הִנֵּה לְךָ כֹּל אֲשֶׁר לִמְפִי־בֹשֶׁת וַיֹּאמֶר צִיבָא הִשְׁתַּחֲוֵיתִי אֶמְצָא־חֵן בְּעֵינֶיךָ אֲדֹנִי הַמֶּלֶךְ׃", 16.5. "וּבָא הַמֶּלֶךְ דָּוִד עַד־בַּחוּרִים וְהִנֵּה מִשָּׁם אִישׁ יוֹצֵא מִמִּשְׁפַּחַת בֵּית־שָׁאוּל וּשְׁמוֹ שִׁמְעִי בֶן־גֵּרָא יֹצֵא יָצוֹא וּמְקַלֵּל׃", 16.6. "וַיְסַקֵּל בָּאֲבָנִים אֶת־דָּוִד וְאֶת־כָּל־עַבְדֵי הַמֶּלֶךְ דָּוִד וְכָל־הָעָם וְכָל־הַגִּבֹּרִים מִימִינוֹ וּמִשְּׂמֹאלוֹ׃", 16.7. "וְכֹה־אָמַר שִׁמְעִי בְּקַלְלוֹ צֵא צֵא אִישׁ הַדָּמִים וְאִישׁ הַבְּלִיָּעַל׃", 16.8. "הֵשִׁיב עָלֶיךָ יְהוָה כֹּל דְּמֵי בֵית־שָׁאוּל אֲשֶׁר מָלַכְתָּ תחתו [תַּחְתָּיו] וַיִּתֵּן יְהוָה אֶת־הַמְּלוּכָה בְּיַד אַבְשָׁלוֹם בְּנֶךָ וְהִנְּךָ בְּרָעָתֶךָ כִּי אִישׁ דָּמִים אָתָּה׃", 16.9. "וַיֹּאמֶר אֲבִישַׁי בֶּן־צְרוּיָה אֶל־הַמֶּלֶךְ לָמָּה יְקַלֵּל הַכֶּלֶב הַמֵּת הַזֶּה אֶת־אֲדֹנִי הַמֶּלֶךְ אֶעְבְּרָה־נָּא וְאָסִירָה אֶת־רֹאשׁוֹ׃", 16.11. "וַיֹּאמֶר דָּוִד אֶל־אֲבִישַׁי וְאֶל־כָּל־עֲבָדָיו הִנֵּה בְנִי אֲשֶׁר־יָצָא מִמֵּעַי מְבַקֵּשׁ אֶת־נַפְשִׁי וְאַף כִּי־עַתָּה בֶּן־הַיְמִינִי הַנִּחוּ לוֹ וִיקַלֵּל כִּי אָמַר־לוֹ יְהוָה׃", 16.12. "אוּלַי יִרְאֶה יְהוָה בעוני [בְּעֵינִי] וְהֵשִׁיב יְהוָה לִי טוֹבָה תַּחַת קִלְלָתוֹ הַיּוֹם הַזֶּה׃", 16.13. "וַיֵּלֶךְ דָּוִד וַאֲנָשָׁיו בַּדָּרֶךְ וְשִׁמְעִי הֹלֵךְ בְּצֵלַע הָהָר לְעֻמָּתוֹ הָלוֹךְ וַיְקַלֵּל וַיְסַקֵּל בָּאֲבָנִים לְעֻמָּתוֹ וְעִפַּר בֶּעָפָר׃", 19.16. "וַיָּשָׁב הַמֶּלֶךְ וַיָּבֹא עַד־הַיַּרְדֵּן וִיהוּדָה בָּא הַגִּלְגָּלָה לָלֶכֶת לִקְרַאת הַמֶּלֶךְ לְהַעֲבִיר אֶת־הַמֶּלֶךְ אֶת־הַיַּרְדֵּן׃", 19.17. "וַיְמַהֵר שִׁמְעִי בֶן־גֵּרָא בֶּן־הַיְמִינִי אֲשֶׁר מִבַּחוּרִים וַיֵּרֶד עִם־אִישׁ יְהוּדָה לִקְרַאת הַמֶּלֶךְ דָּוִד׃", 19.18. "וְאֶלֶף אִישׁ עִמּוֹ מִבִּנְיָמִן וְצִיבָא נַעַר בֵּית שָׁאוּל וַחֲמֵשֶׁת עָשָׂר בָּנָיו וְעֶשְׂרִים עֲבָדָיו אִתּוֹ וְצָלְחוּ הַיַּרְדֵּן לִפְנֵי הַמֶּלֶךְ׃", 19.19. "וְעָבְרָה הָעֲבָרָה לַעֲבִיר אֶת־בֵּית הַמֶּלֶךְ וְלַעֲשׂוֹת הַטּוֹב בעינו [בְּעֵינָיו] וְשִׁמְעִי בֶן־גֵּרָא נָפַל לִפְנֵי הַמֶּלֶךְ בְּעָבְרוֹ בַּיַּרְדֵּן׃", 19.21. "כִּי יָדַע עַבְדְּךָ כִּי אֲנִי חָטָאתִי וְהִנֵּה־בָאתִי הַיּוֹם רִאשׁוֹן לְכָל־בֵּית יוֹסֵף לָרֶדֶת לִקְרַאת אֲדֹנִי הַמֶּלֶךְ׃", 19.22. "וַיַּעַן אֲבִישַׁי בֶּן־צְרוּיָה וַיֹּאמֶר הֲתַחַת זֹאת לֹא יוּמַת שִׁמְעִי כִּי קִלֵּל אֶת־מְשִׁיחַ יְהוָה׃", 19.23. "וַיֹּאמֶר דָּוִד מַה־לִּי וְלָכֶם בְּנֵי צְרוּיָה כִּי־תִהְיוּ־לִי הַיּוֹם לְשָׂטָן הַיּוֹם יוּמַת אִישׁ בְּיִשְׂרָאֵל כִּי הֲלוֹא יָדַעְתִּי כִּי הַיּוֹם אֲנִי־מֶלֶךְ עַל־יִשְׂרָאֵל׃", 19.25. "וּמְפִבֹשֶׁת בֶּן־שָׁאוּל יָרַד לִקְרַאת הַמֶּלֶךְ וְלֹא־עָשָׂה רַגְלָיו וְלֹא־עָשָׂה שְׂפָמוֹ וְאֶת־בְּגָדָיו לֹא כִבֵּס לְמִן־הַיּוֹם לֶכֶת הַמֶּלֶךְ עַד־הַיּוֹם אֲשֶׁר־בָּא בְשָׁלוֹם׃", 19.26. "וַיְהִי כִּי־בָא יְרוּשָׁלִַם לִקְרַאת הַמֶּלֶךְ וַיֹּאמֶר לוֹ הַמֶּלֶךְ לָמָּה לֹא־הָלַכְתָּ עִמִּי מְפִיבֹשֶׁת׃", 19.27. "וַיֹּאמַר אֲדֹנִי הַמֶּלֶךְ עַבְדִּי רִמָּנִי כִּי־אָמַר עַבְדְּךָ אֶחְבְּשָׁה־לִּי הַחֲמוֹר וְאֶרְכַּב עָלֶיהָ וְאֵלֵךְ אֶת־הַמֶּלֶךְ כִּי פִסֵּחַ עַבְדֶּךָ׃", 19.28. "וַיְרַגֵּל בְּעַבְדְּךָ אֶל־אֲדֹנִי הַמֶּלֶךְ וַאדֹנִי הַמֶּלֶךְ כְּמַלְאַךְ הָאֱלֹהִים וַעֲשֵׂה הַטּוֹב בְּעֵינֶיךָ׃", 19.29. "כִּי לֹא הָיָה כָּל־בֵּית אָבִי כִּי אִם־אַנְשֵׁי־מָוֶת לַאדֹנִי הַמֶּלֶךְ וַתָּשֶׁת אֶת־עַבְדְּךָ בְּאֹכְלֵי שֻׁלְחָנֶךָ וּמַה־יֶּשׁ־לִי עוֹד צְדָקָה וְלִזְעֹק עוֹד אֶל־הַמֶּלֶךְ׃", 19.31. "וַיֹּאמֶר מְפִיבֹשֶׁת אֶל־הַמֶּלֶךְ גַּם אֶת־הַכֹּל יִקָּח אַחֲרֵי אֲשֶׁר־בָּא אֲדֹנִי הַמֶּלֶך בְּשָׁלוֹם אֶל־בֵּיתוֹ׃", 21.1. "וַיְהִי רָעָב בִּימֵי דָוִד שָׁלֹשׁ שָׁנִים שָׁנָה אַחֲרֵי שָׁנָה וַיְבַקֵּשׁ דָּוִד אֶת־פְּנֵי יְהוָה וַיֹּאמֶר יְהוָה אֶל־שָׁאוּל וְאֶל־בֵּית הַדָּמִים עַל־אֲשֶׁר־הֵמִית אֶת־הַגִּבְעֹנִים׃", 21.1. "וַתִּקַּח רִצְפָּה בַת־אַיָּה אֶת־הַשַּׂק וַתַּטֵּהוּ לָהּ אֶל־הַצּוּר מִתְּחִלַּת קָצִיר עַד נִתַּךְ־מַיִם עֲלֵיהֶם מִן־הַשָּׁמָיִם וְלֹא־נָתְנָה עוֹף הַשָּׁמַיִם לָנוּחַ עֲלֵיהֶם יוֹמָם וְאֶת־חַיַּת הַשָּׂדֶה לָיְלָה׃", 21.2. "וַיִּקְרָא הַמֶּלֶךְ לַגִּבְעֹנִים וַיֹּאמֶר אֲלֵיהֶם וְהַגִּבְעֹנִים לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה כִּי אִם־מִיֶּתֶר הָאֱמֹרִי וּבְנֵי יִשְׂרָאֵל נִשְׁבְּעוּ לָהֶם וַיְבַקֵּשׁ שָׁאוּל לְהַכֹּתָם בְּקַנֹּאתוֹ לִבְנֵי־יִשְׂרָאֵל וִיהוּדָה׃", 21.2. "וַתְּהִי־עוֹד מִלְחָמָה בְּגַת וַיְהִי אִישׁ מדין [מָדוֹן] וְאֶצְבְּעֹת יָדָיו וְאֶצְבְּעֹת רַגְלָיו שֵׁשׁ וָשֵׁשׁ עֶשְׂרִים וְאַרְבַּע מִסְפָּר וְגַם־הוּא יֻלַּד לְהָרָפָה׃", 21.3. "וַיֹּאמֶר דָּוִד אֶל־הַגִּבְעֹנִים מָה אֶעֱשֶׂה לָכֶם וּבַמָּה אֲכַפֵּר וּבָרְכוּ אֶת־נַחֲלַת יְהוָה׃", 21.4. "וַיֹּאמְרוּ לוֹ הַגִּבְעֹנִים אֵין־לי [לָנוּ] כֶּסֶף וְזָהָב עִם־שָׁאוּל וְעִם־בֵּיתוֹ וְאֵין־לָנוּ אִישׁ לְהָמִית בְּיִשְׂרָאֵל וַיֹּאמֶר מָה־אַתֶּם אֹמְרִים אֶעֱשֶׂה לָכֶם׃", 21.5. "וַיֹּאמְרוּ אֶל־הַמֶּלֶךְ הָאִישׁ אֲשֶׁר כִּלָּנוּ וַאֲשֶׁר דִּמָּה־לָנוּ נִשְׁמַדְנוּ מֵהִתְיַצֵּב בְּכָל־גְּבֻל יִשְׂרָאֵל׃", 21.6. "ינתן־[יֻתַּן־] לָנוּ שִׁבְעָה אֲנָשִׁים מִבָּנָיו וְהוֹקַעֲנוּם לַיהוָה בְּגִבְעַת שָׁאוּל בְּחִיר יְהוָה וַיֹּאמֶר הַמֶּלֶךְ אֲנִי אֶתֵּן׃", 21.7. "וַיַּחְמֹל הַמֶּלֶךְ עַל־מְפִי־בֹשֶׁת בֶּן־יְהוֹנָתָן בֶּן־שָׁאוּל עַל־שְׁבֻעַת יְהוָה אֲשֶׁר בֵּינֹתָם בֵּין דָּוִד וּבֵין יְהוֹנָתָן בֶּן־שָׁאוּל׃", 21.8. "וַיִּקַּח הַמֶּלֶךְ אֶת־שְׁנֵי בְּנֵי רִצְפָּה בַת־אַיָּה אֲשֶׁר יָלְדָה לְשָׁאוּל אֶת־אַרְמֹנִי וְאֶת־מְפִבֹשֶׁת וְאֶת־חֲמֵשֶׁת בְּנֵי מִיכַל בַּת־שָׁאוּל אֲשֶׁר יָלְדָה לְעַדְרִיאֵל בֶּן־בַּרְזִלַּי הַמְּחֹלָתִי׃", 21.9. "וַיִּתְּנֵם בְּיַד הַגִּבְעֹנִים וַיֹּקִיעֻם בָּהָר לִפְנֵי יְהוָה וַיִּפְּלוּ שבעתים [שְׁבַעְתָּם] יָחַד והם [וְהֵמָּה] הֻמְתוּ בִּימֵי קָצִיר בָּרִאשֹׁנִים תחלת [בִּתְחִלַּת] קְצִיר שְׂעֹרִים׃", 21.11. "וַיֻּגַּד לְדָוִד אֵת אֲשֶׁר־עָשְׂתָה רִצְפָּה בַת־אַיָּה פִּלֶגֶשׁ שָׁאוּל׃", 21.12. "וַיֵּלֶךְ דָּוִד וַיִּקַּח אֶת־עַצְמוֹת שָׁאוּל וְאֶת־עַצְמוֹת יְהוֹנָתָן בְּנוֹ מֵאֵת בַּעֲלֵי יָבֵישׁ גִּלְעָד אֲשֶׁר גָּנְבוּ אֹתָם מֵרְחֹב בֵּית־שַׁן אֲשֶׁר תלום [תְּלָאוּם] שם הפלשתים [שָׁמָּה] [פְּלִשְׁתִּים] בְּיוֹם הַכּוֹת פְּלִשְׁתִּים אֶת־שָׁאוּל בַּגִּלְבֹּעַ׃", 21.13. "וַיַּעַל מִשָּׁם אֶת־עַצְמוֹת שָׁאוּל וְאֶת־עַצְמוֹת יְהוֹנָתָן בְּנוֹ וַיַּאַסְפוּ אֶת־עַצְמוֹת הַמּוּקָעִים׃", 21.14. "וַיִּקְבְּרוּ אֶת־עַצְמוֹת־שָׁאוּל וִיהוֹנָתָן־בְּנוֹ בְּאֶרֶץ בִּנְיָמִן בְּצֵלָע בְּקֶבֶר קִישׁ אָבִיו וַיַּעֲשׂוּ כֹּל אֲשֶׁר־צִוָּה הַמֶּלֶךְ וַיֵּעָתֵר אֱלֹהִים לָאָרֶץ אַחֲרֵי־כֵן׃", 24.11. "וַיָּקָם דָּוִד בַּבֹּקֶר וּדְבַר־יְהוָה הָיָה אֶל־גָּד הַנָּבִיא חֹזֵה דָוִד לֵאמֹר׃", 24.21. "וַיֹּאמֶר אֲרַוְנָה מַדּוּעַ בָּא אֲדֹנִי־הַמֶּלֶךְ אֶל־עַבְדּוֹ וַיֹּאמֶר דָּוִד לִקְנוֹת מֵעִמְּךָ אֶת־הַגֹּרֶן לִבְנוֹת מִזְבֵּחַ לַיהוָה וְתֵעָצַר הַמַּגֵּפָה מֵעַל הָעָם׃", 24.22. "וַיֹּאמֶר אֲרַוְנָה אֶל־דָּוִד יִקַּח וְיַעַל אֲדֹנִי הַמֶּלֶךְ הַטּוֹב בעינו [בְּעֵינָיו] רְאֵה הַבָּקָר לָעֹלָה וְהַמֹּרִגִּים וּכְלֵי הַבָּקָר לָעֵצִים׃", 24.23. "הַכֹּל נָתַן אֲרַוְנָה הַמֶּלֶךְ לַמֶּלֶךְ וַיֹּאמֶר אֲרַוְנָה אֶל־הַמֶּלֶךְ יְהוָה אֱלֹהֶיךָ יִרְצֶךָ׃", 24.24. "וַיֹּאמֶר הַמֶּלֶךְ אֶל־אֲרַוְנָה לֹא כִּי־קָנוֹ אֶקְנֶה מֵאוֹתְךָ בִּמְחִיר וְלֹא אַעֲלֶה לַיהוָה אֱלֹהַי עֹלוֹת חִנָּם וַיִּקֶן דָּוִד אֶת־הַגֹּרֶן וְאֶת־הַבָּקָר בְּכֶסֶף שְׁקָלִים חֲמִשִּׁים׃", 24.25. "וַיִּבֶן שָׁם דָּוִד מִזְבֵּחַ לַיהוָה וַיַּעַל עֹלוֹת וּשְׁלָמִים וַיֵּעָתֵר יְהוָה לָאָרֶץ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל יִשְׂרָאֵל׃", | 2.8. "But Avner the son of Ner, captain of Sha᾽ul’s host, took Ish-boshet the son of Sha᾽ul, and brought him over to Maĥanayim;", 2.10. "Ish-boshet Sha᾽ul’s son was forty years old when he began to reign over Yisra᾽el, and he reigned two years. But the house of Yehuda followed David.", 3.1. "Now there was a long warfare between the house of Sha᾽ul and the house of David: but David became stronger and stronger, and the house of Sha᾽ul became weaker and weaker.", 3.2. "And to David sons were born in Ĥevron: and his firstborn was Amnon, of Aĥino῾am the Yizre῾elite;", 3.3. "and his second, Kil᾽av, of Avigayil the wife of Naval the Karmelite; and the third, Avshalom the son of Ma῾akha the daughter of Talmay king of Geshur;", 3.4. "and the fourth, Adoniyya the son of Ĥaggit; and the fifth, Shefatya the son of Avital;", 3.5. "and the sixth, Yitre῾am, by ῾Egla David’s wife. These were born to David in Ĥevron.", 3.8. "Then was Avner very angry over the words of Ish-boshet, and said, Am I a dog’s head, of Yehuda? I show kindness this day to the house of Sha᾽ul thy father, to his brethren, and to his friends, by not delivering thee into the hand of David, nevertheless thou chargest me today with a fault concerning this woman.", 3.12. "And Avner sent messengers to David from his place, saying, Whose is the land? saying also, Make thy league with me, and, behold, my hand shall be with thee, to bring all Yisra᾽el round to thee.", 3.13. "And he said, It is well; I will make a league with thee: but one thing I require of thee, that is, Thou shalt not see my face, except thou first bring Mikhal Sha᾽ul’s daughter, when thou comest to see my face.", 3.14. "And David sent messengers to Ish-boshet Sha᾽ul’s son, saying, Deliver me my wife Mikhal, whom I betrothed to me for a hundred foreskins of the Pelishtim.", 3.15. "And Ish-boshet sent, and took her from her husband, from Palti᾽el, the son of Layish.", 3.16. "And her husband went along with her weeping behind her to Baĥurim. Then said Avner to him, Go, return. And he returned.", 3.17. "And Avner had communication with the elders of Yisra᾽el saying, You sought for David in times past to be king over you:", 3.18. "now then do it: for the Lord has spoken concerning David, saying, It shall be in the hand of my servant David to save my people Yisra᾽el out of the hand of the Pelishtim, and out of the hand of all their enemies.", 3.19. "And Avner also spoke in the ears of Binyamin: and Avner went also to speak in the ears of David in Ĥevron all that seemed good to Yisra᾽el, and to the whole house of Binyamin.", 3.20. "So Avner came to David to Ĥevron, and twenty men with him. And David made Avner and the men that were with him a feast.", 3.21. "And Avner said to David, I will arise and go, and will gather all Yisra᾽el to my lord the king, that they may make a covet with thee, and that thou mayst reign over all that thy heart desires. And David sent Avner away; and he went in peace.", 4.5. "And the sons of Rimmon the Be᾽eroti, Rekhav and Ba῾ana, went, and came about the heat of the day to the house of Ish-boshet, who was lying down for his midday rest.", 4.6. "And they came into the midst of the house, as though they would have fetched wheat; and they smote him in the belly: and Rekhav and Ba῾ana his brother escaped.", 4.7. "For when they came into the house, he lay on his bed in his bedchamber, and they smote him, and slew him, and beheaded him, and took his head, and went away through the ῾Arava all night.", 4.8. "And they brought the head of Ish-boshet to David to Ĥevron, and said to the king, Behold the head of Ish-boshet the son of Sha᾽ul thy enemy, who sought thy life; and the Lord has avenged my lord the king this day of Sha᾽ul and of his seed.", 4.9. "And David answered Rekhav and Ba῾ana his brother, the sons of Rimmon the Be᾽eroti, and said to them, As the Lord lives, who has redeemed my soul out of all adversity,", 4.10. "when one told me, saying, Behold, Sha᾽ul is dead, thinking to have brought good tidings, I took hold of him, and slew him in Żiqlag, which was the reward I gave him for his tidings:", 4.11. "how much more, when wicked men have slain a righteous person in his own house upon his bed? shall I not therefore now require his blood of your hand, and take you away from the earth?", 4.12. "And David commanded his young men, and they slew them, and cut off their hands and their feet, and hanged them up over the pool in Ĥevron. But they took the head of Ish-boshet, and buried it in the tomb of Avner in Ĥevron.", 5.6. "And the king and his men went to Yerushalayim to the Yevusi, the inhabitants of the land: who spoke to David, saying, Unless thou remove even the blind and the lame, thou shalt not come in here: thinking, David cannot come in here.", 6.16. "And as the ark of the Lord came into the city of David, Mikhal, Sha᾽ul’s daughter looked through a window, and saw king David dancing and leaping before the Lord; and she despised him in her heart.", 6.21. "And David said to Mikhal, It was before the Lord, who chose me before thy father, and before all his house, to appoint me prince over the people of the Lord, over Yisra᾽el. Therefore will I play before the Lord,", 6.22. "and I will yet be more lightly esteemed than this, holding myself lowly: and of the maidservants of whom thou hast spoken, of them shall I be had in honour.", 6.23. "And Mikhal the daughter of Sha᾽ul had no child to the day of her death.", 7.17. "According to all these words, and according to all this vision, so did Natan speak to David.", 12.20. "Then David arose from the ground, and washed, and anointed himself, and changed his apparel, and came into the house of the Lord, and bowed down: then he came to his own house, and asked them to set bread before him, and he did eat.", 15.31. "And one told David, saying, Aĥitofel is among the conspirators with Avshalom. And David said, O Lord, I pray thee, turn the counsel of Aĥitofel into foolishness.", 15.32. "And it came to pass, that when David was come to the top of the hill, where he bowed down to God, behold, Ĥushay the Arkite came to meet him with his coat rent, and earth upon his head:", 15.33. "to whom David said, If thou passest on with me, then thou shalt be a burden unto me:", 15.34. "but if thou return to the city, and say to Avshalom, I will be thy servant, O king; as I have been thy father’s servant hitherto, so will I now also be thy servant: then mayst thou defeat for me the counsel of Aĥitofel.", 15.35. "And hast thou not there with thee Żadoq and Evyatar the priests? therefore it shall be, that whatever thou shalt hear out of the king’s house, thou shalt tell it to Żadoq and Evyatar the priests.", 15.36. "Behold, they have there with them their two sons, Aĥima῾aż, Żadoq’s son, and Yehonatan, Evyatar’s son; and by them you shall send to me every thing that you can hear.", 15.37. "So Ĥushay David’s friend came into the city, and Avshalom came to Yerushalayim.", 16.4. "Then said the king to Żiva, Behold, all that belongs to Mefivoshet is thine. And Żiva said, I humbly beseech thee that I may find favour in thy sight, my lord, O king.", 16.5. "And when king David came to Baĥurim, behold, thence came out a man of the family of the house of Sha᾽ul, whose name was Shim῾i, the son of Gera: he came out, cursing as he came.", 16.6. "And he cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and his left.", 16.7. "And thus said Shim῾i when he cursed, Come out, come out, thou bloody man, and thou base man:", 16.8. "the Lord has returned upon thee all the blood of the house of Sha᾽ul whom thou hast usurped; and the Lord has delivered the kingdom into the hand of Avshalom thy son: and behold, thou art in evil plight because thou art a bloody man.", 16.9. "Then said Avishay the son of Żeruya to the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head.", 16.10. "And the king said, What have I to do with you, you sons of Żeruya? so let him curse, because the Lord has said to him, Curse David. Who shall then say, Why hast thou done so?", 16.11. "And David said to Avishay, and to all his servants, Behold, my son, which came out of my body, seeks my life: how much more now may this Benyeminite do it? let him alone, and let him curse; for the Lord has bidden him.", 16.12. "It may be that the Lord will look on my affliction, and that the Lord will requite me good for his cursing this day.", 16.13. "And as David and his men went by the way, Shim῾i went along on the hill’s side over against him, and cursed as he went, and threw stones at him, and cast dust.", 19.16. "So the king returned, and came to the Yarden. And Yehuda came to Gilgal, to go to meet the king, to conduct the king over the Yarden.", 19.17. "And Shim῾i the son of Gera, the Benyeminite, who was of Baĥurim, hurried and came down with the men of Yehuda to meet king David.", 19.18. "And there were a thousand men of Binyamin with him, and Żiva the servant of the house of Sha᾽ul, and his fifteen sons and his twenty servants with him; and they went over the Yarden to meet the king.", 19.19. "And there went over a ferry boat to carry over the king’s household, and to do what he thought good. And Shim῾i the son of Gera fell down before the king, as he came over the Yarden;", 19.20. "and he said to the king, Let not my lord impute iniquity unto me, neither remember that which thy servant did perversely the day that my lord the king went out of Yerushalayim, that the king should take it to his heart.", 19.21. "For thy servant knows that I have sinned: therefore, behold, I am come the first this day of all the house of Yosef to go down to meet my lord the king.", 19.22. "But Avishay the son of Żeruya answered and said, Shall not Shim῾i be put to death for this, because he cursed the Lord’s anointed?", 19.23. "And David said, What have I to do with you, you sons of Żeruya, that you should this day be a hindrance to me? shall there any man be put to death this day in Yisra᾽el, for do not I know that I am this day king over Yisra᾽el?", 19.25. "And Mefiboshet the son of Sha᾽ul came down to meet the king, and he had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came back in peace.", 19.26. "And it came to pass, when he was come to Yerushalayim to meet the king, that the king said to him, Why didst thou not go with me, Mefivoshet?", 19.27. "And he answered, My lord, O king, my servant deceived me: for thy servant said, I will saddle me an ass, and I will ride on it, and go to the king; because thy servant is lame.", 19.28. "And he slandered thy servant to my lord the king; but my lord the king is as an angel of God: do therefore what is good in thy eyes.", 19.29. "For all of my father’s house were but men guilty of death before my lord the king: yet didst thou set thy servant among them that did eat at thy own table. What right therefore have I yet to cry out any more to the king?", 19.30. "And the king said to him, Why speakest thou any more of thy matters? I have said, Thou and Żiva shall divide the estate.", 19.31. "And Mefivoshet said to the king, Let him even take all, seeing that my lord the king is come back in peace to his own house.", 21.1. "Then there was a famine in the days of David three years, year after year; and David inquired of the Lord. And the Lord answered, It is for Sha᾽ul, and for his bloody house, because he slew the Giv῾onim.", 21.2. "And the king called the Giv῾onim, and said to them; (now the Giv῾onim were not of the children of Yisra᾽el, but of the remt of the Emori; and the children of Yisra᾽el had sworn to them: and Sha᾽ul sought to slay them in his zeal for the children of Yisra᾽el and Yehuda.)", 21.3. "Then David said to the Giv῾onim, What shall I do for you? and with what shall I make atonement, that you may bless the inheritance of the Lord?", 21.4. "And the Giv῾onim said to him, We will have no silver nor gold of Sha᾽ul, nor of his house; neither for us shalt thou kill any man in Yisra᾽el. And he said, What you shall say, that will I do for you.", 21.5. "And they answered the king, The man that consumed us, and that devised against us that we should be destroyed from remaining in any of the borders of Yisra᾽el,", 21.6. "let seven men of his sons be delivered to us, and we will hang them up to the Lord in Giv῾at-sha’ul (whom the Lord did choose.) And the king said, I will give them.", 21.7. "But the king spared Mefivoshet, the son of Yehonatan the son of Sha᾽ul, because of the Lord’s oath that was between them, between David and Yehonatan the son of Sha᾽ul.", 21.8. "But the king took the two sons of Riżpa the daughter of Ayya, whom she bore to Sha᾽ul, Armoni and Mefivoshet; and the five sons of Mikhal the daughter of Sha᾽ul, whom she bore to ῾Adri᾽el the son of Barzillay the Meĥolatite:", 21.9. "and he delivered them into the hands of the Giv῾onim, and they hanged them on the hill before the Lord: and they fell all seven together, and were put to death in the days of harvest, in the first days, in the beginning of the barley harvest.", 21.10. "And Riżpa the daughter of Ayya took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night.", 21.11. "And it was told David what Riżpa the daughter of Ayya, the concubine of Sha᾽ul, had done.", 21.12. "And David went and took the bones of Sha᾽ul and the bones of Yehonatan his son from the men of Yavesh-gil῾ad, who had stolen them from the open place of Bet-shan, where the Pelishtim had hanged them, when the Pelishtim had slain Sha᾽ul in Gilboa:", 21.13. "and he brought up from there the bones of Sha᾽ul and the bones of Yehonatan his son; and they gathered the bones of them that were hanged.", 21.14. "And the bones of Sha᾽ul and Yehonatan his son they buried in the country of Binyamin in Żela, in the tomb of Qish his father: and they performed all that the king commanded. And after that God was entreated for the land.", 24.11. "And when David was up in the morning, the word of the Lord came to the prophet Gad, David’s seer, saying,", 24.20. "And Aravna looked out, and saw the king and his servants coming on towards him: and Aravna went out, and bowed himself down before the king on his face to the ground.", 24.21. "And Aravna said, Why is my lord the king come to his servant? And David said, To buy the threshingfloor of thee, to build an altar to the Lord, that the plague may be stayed from the people.", 24.22. "And Aravna said to David, Let my lord the king take and offer up what seems good to him: behold, here are oxen for the burnt offering, and threshing instruments and other equipment of the oxen for wood.", 24.23. "All these things did the king Aravna give to the king. And Aravna said to the king, The Lord thy God accept thee.", 24.24. "And the king said to Aravna, No; but I will surely buy it of thee at a price: neither will I offer burnt offerings to the Lord my God of that which costs me nothing. So David bought the threshingfloor and the oxen for fifty shekels of silver.", 24.25. "And David built there an altar to the Lord, and offered burnt offerings and peace offerings. So the Lord was entreated for the land, and the plague was stayed from Yisra᾽el.", |
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29. Hebrew Bible, Joshua, 15.63 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Gardner (2015) 130| 15.63. "וְאֶת־הַיְבוּסִי יוֹשְׁבֵי יְרוּשָׁלִַם לֹא־יוכלו [יָכְלוּ] בְנֵי־יְהוּדָה לְהוֹרִישָׁם וַיֵּשֶׁב הַיְבוּסִי אֶת־בְּנֵי יְהוּדָה בִּירוּשָׁלִַם עַד הַיּוֹם הַזֶּה׃", | 15.63. "And as for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out; but the Jebusites dwelt with the children of Judah at Jerusalem, unto this day.", |
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| 30. Sappho, Fragments, 55 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •house of Found in books: Gazis and Hooper (2021) 72 |
| 31. Sappho, Fragments, 55 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •house of Found in books: Gazis and Hooper (2021) 72 |
| 32. Ibycus, Fragments, 313 (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •house of Found in books: Gazis and Hooper (2021) 72 |
| 33. Pindar, Olympian Odes, 10.86-10.90 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •'house' (oikos), alcinous' offer to odysseus •'house' (oikos), penelope as mistress of Found in books: Brule (2003) 64, 70 |
| 34. Ibycus, Fragments, 313 (6th cent. BCE - 6th cent. BCE) Tagged with subjects: •house of Found in books: Gazis and Hooper (2021) 72 |
| 35. Aeschylus, Fragments, 28 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •joy, of animals, houses and day itself •rejoicing, of animals, houses and day itself Found in books: Griffiths (1975) 169 |
| 36. Parmenides, Fragments, 1 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •night/nighttime, house of Found in books: Ker and Wessels (2020) 10 |
| 37. Aeschylus, Fragments, 28 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •joy, of animals, houses and day itself •rejoicing, of animals, houses and day itself Found in books: Griffiths (1975) 169 |
38. Aeschylus, Eumenides, 213-224, 657-660, 662-666, 661 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Hubbard (2014) 354| 661. ἔσωσεν ἔρνος, οἷσι μὴ βλάψῃ θεός. | |
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39. Hebrew Bible, Haggai, 1.14 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •houses of worship Found in books: Scopello (2008) 316| 1.14. "וַיָּעַר יְהוָה אֶת־רוּחַ זְרֻבָּבֶל בֶּן־שַׁלְתִּיאֵל פַּחַת יְהוּדָה וְאֶת־רוּחַ יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל וְאֶת־רוּחַ כֹּל שְׁאֵרִית הָעָם וַיָּבֹאוּ וַיַּעֲשׂוּ מְלָאכָה בְּבֵית־יְהוָה צְבָאוֹת אֱלֹהֵיהֶם׃", | 1.14. "And the LORD stirred up the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Jehozadak, the high priest, and the spirit of all the remt of the people; and they came and did work in the house of the LORD of hosts, their God,", |
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| 40. Aeschylus, Fragments, 28 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •joy, of animals, houses and day itself •rejoicing, of animals, houses and day itself Found in books: Griffiths (1975) 169 |
41. Aristophanes, Knights, 243 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 320| 243. ὦ Παναίτι' οὐκ ἐλᾶτε πρὸς τὸ δεξιὸν κέρας; | |
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| 42. Isocrates, Orations, 18.22 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 317 |
43. Aristophanes, Lysistrata, 700-701 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Parker (2005) 13| 701. τοῖσι παισὶ τὴν ἑταίραν ἐκάλες' ἐκ τῶν γειτόνων, | |
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44. Aristophanes, Women of The Assembly, 1065, 952-975, 1064 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Papazarkadas (2011) 58| 1064. ἀλλ' ἐγγυητάς σοι καταστήσω δύο | |
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45. Aristophanes, Birds, 694-702, 693 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ker and Wessels (2020) 3| 693. Χάος ἦν καὶ Νὺξ ̓́Ερεβός τε μέλαν πρῶτον καὶ Τάρταρος εὐρύς, | |
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| 46. Aristophanes, The Rich Man, 788-799, 768-69 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan |
47. Hebrew Bible, 2 Chronicles, None (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Schiffman (1983) 59| 31.17. "וְאֵת הִתְיַחֵשׂ הַכֹּהֲנִים לְבֵית אֲבוֹתֵיהֶם וְהַלְוִיִּם מִבֶּן עֶשְׂרִים שָׁנָה וּלְמָעְלָה בְּמִשְׁמְרוֹתֵיהֶם בְּמַחְלְקוֹתֵיהֶם׃", | 31.17. "and them that were reckoned by genealogy of the priests by their fathers’houses, and the Levites from twenty years old and upward, in their charges by their courses;", |
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48. Euripides, Bacchae, 726 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •joy, of animals, houses and day itself •rejoicing, of animals, houses and day itself Found in books: Griffiths (1975) 169| 726. Βρόμιον καλοῦσαι· πᾶν δὲ συνεβάκχευʼ ὄρος | |
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49. Herodotus, Histories, 1.14, 3.39, 3.60, 3.142, 6.103, 6.137 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •treasure house of the corinthians at delphi •houses, leasing of Found in books: Gygax (2016) 101; Papazarkadas (2011) 59 | 1.14. Thus the Mermnadae robbed the Heraclidae of the sovereignty and took it for themselves. Having gotten it, Gyges sent many offerings to Delphi : there are very many silver offerings of his there; and besides the silver, he dedicated a hoard of gold, among which six golden bowls are the offerings especially worthy of mention. ,These weigh thirty talents and stand in the treasury of the Corinthians; although in truth it is not the treasury of the Corinthian people but of Cypselus son of Eetion. This Gyges then was the first foreigner whom we know who placed offerings at Delphi after the king of Phrygia , Midas son of Gordias. ,For Midas too made an offering: namely, the royal seat on which he sat to give judgment, and a marvellous seat it is. It is set in the same place as the bowls of Gyges. This gold and the silver offered by Gyges is called by the Delphians “Gygian” after its dedicator. 3.39. While Cambyses was attacking Egypt , the Lacedaemonians too were making war upon Samos and upon Aeaces' son Polycrates, who had revolted and won Samos . ,And first, dividing the city into three parts, he gave a share in the government to his brothers Pantagnotus and Syloson; but presently he put one of them to death, banished the younger, Syloson, and so made himself lord of all Samos ; then he made a treaty with Amasis king of Egypt , sending to him and receiving from him gifts. ,Very soon after this, Polycrates grew to such power that he was famous in Ionia and all other Greek lands; for all his military affairs succeeded. He had a hundred fifty-oared ships, and a thousand archers. ,And he pillaged every place, indiscriminately; for he said that he would get more thanks if he gave a friend back what he had taken than if he never took it at all. He had taken many of the islands, and many of the mainland cities. Among others, he conquered the Lesbians; they had brought all their force to aid the Milesians, and Polycrates defeated them in a sea-fight; it was they who, being his captives, dug all the trench around the acropolis of Samos . 3.60. I have written at such length of the Samians, because the three greatest works of all the Greeks were engineered by them. The first of these is the tunnel with a mouth at either end driven through the base of a hill nine hundred feet high; ,the whole tunnel is forty-two hundred feet long, eight feet high and eight feet wide; and throughout the whole of its length there runs a channel thirty feet deep and three feet wide, through which the water coming from an abundant spring is carried by pipes to the city of Samos . ,The designer of this work was Eupalinus son of Naustrophus, a Megarian. This is one of the three works; the second is a breakwater in the sea enclosing the harbor, sunk one hundred and twenty feet, and more than twelve hundred feet in length. ,The third Samian work is the temple, which is the greatest of all the temples of which we know; its first builder was Rhoecus son of Philes, a Samian. It is for this cause that I have expounded at more than ordinary length of Samos . 3.142. Now Samos was ruled by Maeandrius, son of Maeandrius, who had authority delegated by Polycrates. He wanted to be the justest of men, but that was impossible. ,For when he learned of Polycrates' death, first he set up an altar to Zeus the Liberator and marked out around it that sacred enclosure which is still to be seen in the suburb of the city; when this had been done, he called an assembly of all the citizens, and addressed them thus: ,“To me, as you know, have come Polycrates' scepter and all of his power, and it is in my power now to rule you. But I, so far as it lies in me, shall not do myself what I blame in my neighbor. I always disliked it that Polycrates or any other man should lord it over men like himself. Polycrates has fulfilled his destiny, and inviting you to share his power I proclaim equality. ,Only I claim for my own privilege that six talents of Polycrates' wealth be set apart for my use, and that I and my descendants keep the priesthood of Zeus the Liberator, whose temple I have founded, and now I give you freedom.” ,Such was Maeandrius' promise to the Samians. But one of them arose and answered: “But you are not even fit to rule us, low-born and vermin, but you had better give an account of the monies that you have handled.” 6.103. When the Athenians learned this, they too marched out to Marathon, with ten generals leading them. The tenth was Miltiades, and it had befallen his father Cimon son of Stesagoras to be banished from Athens by Pisistratus son of Hippocrates. ,While in exile he happened to take the Olympic prize in the four-horse chariot, and by taking this victory he won the same prize as his half-brother Miltiades. At the next Olympic games he won with the same horses but permitted Pisistratus to be proclaimed victor, and by resigning the victory to him he came back from exile to his own property under truce. ,After taking yet another Olympic prize with the same horses, he happened to be murdered by Pisistratus' sons, since Pisistratus was no longer living. They murdered him by placing men in ambush at night near the town-hall. Cimon was buried in front of the city, across the road called “Through the Hollow”, and buried opposite him are the mares who won the three Olympic prizes. ,The mares of Evagoras the Laconian did the same as these, but none others. Stesagoras, the elder of Cimon's sons, was then being brought up with his uncle Miltiades in the Chersonese. The younger was with Cimon at Athens, and he took the name Miltiades from Miltiades the founder of the Chersonese. 6.137. Miltiades son of Cimon took possession of Lemnos in this way: When the Pelasgians were driven out of Attica by the Athenians, whether justly or unjustly I cannot say, beyond what is told; namely, that Hecataeus the son of Hegesandrus declares in his history that the act was unjust; ,for when the Athenians saw the land under Hymettus, formerly theirs, which they had given to the Pelasgians as a dwelling-place in reward for the wall that had once been built around the acropolis—when the Athenians saw how well this place was tilled which previously had been bad and worthless, they were envious and coveted the land, and so drove the Pelasgians out on this and no other pretext. But the Athenians themselves say that their reason for expelling the Pelasgians was just. ,The Pelasgians set out from their settlement at the foot of Hymettus and wronged the Athenians in this way: Neither the Athenians nor any other Hellenes had servants yet at that time, and their sons and daughters used to go to the Nine Wells for water; and whenever they came, the Pelasgians maltreated them out of mere arrogance and pride. And this was not enough for them; finally they were caught in the act of planning to attack Athens. ,The Athenians were much better men than the Pelasgians, since when they could have killed them, caught plotting as they were, they would not so do, but ordered them out of the country. The Pelasgians departed and took possession of Lemnos, besides other places. This is the Athenian story; the other is told by Hecataeus. |
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| 50. Xenophon, Ways And Means, 4.19-4.20 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 57 |
51. Hebrew Bible, Ecclesiastes, 1.18, 5.5 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •house of •house, of meeting Found in books: Avery Peck et al. (2014) 50, 128| 1.18. "כִּי בְּרֹב חָכְמָה רָב־כָּעַס וְיוֹסִיף דַּעַת יוֹסִיף מַכְאוֹב׃", 5.5. "אַל־תִּתֵּן אֶת־פִּיךָ לַחֲטִיא אֶת־בְּשָׂרֶךָ וְאַל־תֹּאמַר לִפְנֵי הַמַּלְאָךְ כִּי שְׁגָגָה הִיא לָמָּה יִקְצֹף הָאֱלֹהִים עַל־קוֹלֶךָ וְחִבֵּל אֶת־מַעֲשֵׂה יָדֶיךָ׃", | 1.18. "For in much wisdom is much vexation; And he that increaseth knowledge increaseth sorrow.", 5.5. "Suffer not thy mouth to bring thy flesh into guilt, neither say thou before the messenger, that it was an error; wherefore should God be angry at thy voice, and destroy the work of thy hands?", |
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52. Hebrew Bible, 1 Chronicles, 1.9, 1.11, 1.13, 8.33, 9.39, 10.13, 11.4, 17.15, 21.9, 21.15-21.28, 22.5-22.19 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •houses of worship •saul, king of israel, his house •book of two houses (both) •nahal hever, navtalah, house of Found in books: Bezzel and Pfeiffer (2021) 56, 63, 64; Gardner (2015) 129, 130, 131; Scopello (2008) 316; Zawanowska and Wilk (2022) 533, 558| 1.9. "וּבְנֵי כוּשׁ סְבָא וַחֲוִילָה וְסַבְתָּא וְרַעְמָא וְסַבְתְּכָא וּבְנֵי רַעְמָא שְׁבָא וּדְדָן׃", 1.11. "וּמִצְרַיִם יָלַד אֶת־לודיים [לוּדִים] וְאֶת־עֲנָמִים וְאֶת־לְהָבִים וְאֶת־נַפְתֻּחִים׃", 1.13. "וּכְנַעַן יָלַד אֶת־צִידוֹן בְּכֹרוֹ וְאֶת־חֵת׃", 8.33. "וְנֵר הוֹלִיד אֶת־קִישׁ וְקִישׁ הוֹלִיד אֶת־שָׁאוּל וְשָׁאוּל הוֹלִיד אֶת־יְהוֹנָתָן וְאֶת־מַלְכִּי־שׁוּעַ וְאֶת־אֲבִינָדָב וְאֶת־אֶשְׁבָּעַל׃", 9.39. "וְנֵר הוֹלִיד אֶת־קִישׁ וְקִישׁ הוֹלִיד אֶת־שָׁאוּל וְשָׁאוּל הוֹלִיד אֶת־יְהוֹנָתָן וְאֶת־מַלְכִּי־שׁוּעַ וְאֶת־אֲבִינָדָב וְאֶת־אֶשְׁבָּעַל׃", 10.13. "וַיָּמָת שָׁאוּל בְּמַעֲלוֹ אֲשֶׁר מָעַל בַּיהוָה עַל־דְּבַר יְהוָה אֲשֶׁר לֹא־שָׁמָר וְגַם־לִשְׁאוֹל בָּאוֹב לִדְרוֹשׁ׃", 11.4. "וַיֵּלֶךְ דָּוִיד וְכָל־יִשְׂרָאֵל יְרוּשָׁלִַם הִיא יְבוּס וְשָׁם הַיְבוּסִי יֹשְׁבֵי הָאָרֶץ׃", 11.4. "עִירָא הַיִּתְרִי גָּרֵב הַיִּתְרִי׃", 17.15. "כְּכֹל הַדְּבָרִים הָאֵלֶּה וּכְכֹל הֶחָזוֹן הַזֶּה כֵּן דִּבֶּר נָתָן אֶל־דָּוִיד׃", 21.9. "וַיְדַבֵּר יְהוָה אֶל־גָּד חֹזֵה דָוִיד לֵאמֹר׃", 21.15. "וַיִּשְׁלַח הָאֱלֹהִים מַלְאָךְ לִירוּשָׁלִַם לְהַשְׁחִיתָהּ וּכְהַשְׁחִית רָאָה יְהוָה וַיִּנָּחֶם עַל־הָרָעָה וַיֹּאמֶר לַמַּלְאָךְ הַמַּשְׁחִית רַב עַתָּה הֶרֶף יָדֶךָ וּמַלְאַךְ יְהוָה עֹמֵד עִם־גֹּרֶן אָרְנָן הַיְבוּסִי׃", 21.16. "וַיִּשָּׂא דָוִיד אֶת־עֵינָיו וַיַּרְא אֶת־מַלְאַךְ יְהוָה עֹמֵד בֵּין הָאָרֶץ וּבֵין הַשָּׁמַיִם וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ נְטוּיָה עַל־יְרוּשָׁלִָם וַיִּפֹּל דָּוִיד וְהַזְּקֵנִים מְכֻסִּים בַּשַּׂקִּים עַל־פְּנֵיהֶם׃", 21.17. "וַיֹּאמֶר דָּוִיד אֶל־הָאֱלֹהִים הֲלֹא אֲנִי אָמַרְתִּי לִמְנוֹת בָּעָם וַאֲנִי־הוּא אֲשֶׁר־חָטָאתִי וְהָרֵעַ הֲרֵעוֹתִי וְאֵלֶּה הַצֹּאן מֶה עָשׂוּ יְהוָה אֱלֹהַי תְּהִי נָא יָדְךָ בִּי וּבְבֵית אָבִי וּבְעַמְּךָ לֹא לְמַגֵּפָה׃", 21.18. "וּמַלְאַךְ יְהוָה אָמַר אֶל־גָּד לֵאמֹר לְדָוִיד כִּי יַעֲלֶה דָוִיד לְהָקִים מִזְבֵּחַ לַיהוָה בְּגֹרֶן אָרְנָן הַיְבֻסִי׃", 21.19. "וַיַּעַל דָּוִיד בִּדְבַר־גָּד אֲשֶׁר דִּבֶּר בְּשֵׁם יְהוָה׃", 21.21. "וַיָּבֹא דָוִיד עַד־אָרְנָן וַיַּבֵּט אָרְנָן וַיַּרְא אֶת־דָּוִיד וַיֵּצֵא מִן־הַגֹּרֶן וַיִּשְׁתַּחוּ לְדָוִיד אַפַּיִם אָרְצָה׃", 21.22. "וַיֹּאמֶר דָּוִיד אֶל־אָרְנָן תְּנָה־לִּי מְקוֹם הַגֹּרֶן וְאֶבְנֶה־בּוֹ מִזְבֵּחַ לַיהוָה בְּכֶסֶף מָלֵא תְּנֵהוּ לִי וְתֵעָצַר הַמַּגֵּפָה מֵעַל הָעָם׃", 21.23. "וַיֹּאמֶר אָרְנָן אֶל־דָּוִיד קַח־לָךְ וְיַעַשׂ אֲדֹנִי הַמֶּלֶךְ הַטּוֹב בְּעֵינָיו רְאֵה נָתַתִּי הַבָּקָר לָעֹלוֹת וְהַמּוֹרִגִּים לָעֵצִים וְהַחִטִּים לַמִּנְחָה הַכֹּל נָתָתִּי׃", 21.24. "וַיֹּאמֶר הַמֶּלֶךְ דָּוִיד לְאָרְנָן לֹא כִּי־קָנֹה אֶקְנֶה בְּכֶסֶף מָלֵא כִּי לֹא־אֶשָּׂא אֲשֶׁר־לְךָ לַיהוָה וְהַעֲלוֹת עוֹלָה חִנָּם׃", 21.25. "וַיִּתֵּן דָּוִיד לְאָרְנָן בַּמָּקוֹם שִׁקְלֵי זָהָב מִשְׁקָל שֵׁשׁ מֵאוֹת׃", 21.26. "וַיִּבֶן שָׁם דָּוִיד מִזְבֵּחַ לַיהוָה וַיַּעַל עֹלוֹת וּשְׁלָמִים וַיִּקְרָא אֶל־יְהוָה וַיַּעֲנֵהוּ בָאֵשׁ מִן־הַשָּׁמַיִם עַל מִזְבַּח הָעֹלָה׃", 21.27. "וַיֹּאמֶר יְהוָה לַמַּלְאָךְ וַיָּשֶׁב חַרְבּוֹ אֶל־נְדָנָהּ׃", 21.28. "בָּעֵת הַהִיא בִּרְאוֹת דָּוִיד כִּי־עָנָהוּ יְהוָה בְּגֹרֶן אָרְנָן הַיְבוּסִי וַיִּזְבַּח שָׁם׃", 22.5. "וַיֹּאמֶר דָּוִיד שְׁלֹמֹה בְנִי נַעַר וָרָךְ וְהַבַּיִת לִבְנוֹת לַיהוָה לְהַגְדִּיל לְמַעְלָה לְשֵׁם וּלְתִפְאֶרֶת לְכָל־הָאֲרָצוֹת אָכִינָה נָּא לוֹ וַיָּכֶן דָּוִיד לָרֹב לִפְנֵי מוֹתוֹ׃", 22.6. "וַיִּקְרָא לִשְׁלֹמֹה בְנוֹ וַיְצַוֵּהוּ לִבְנוֹת בַּיִת לַיהוָה אֱלֹהֵי יִשְׂרָאֵל׃", 22.7. "וַיֹּאמֶר דָּוִיד לִשְׁלֹמֹה בנו [בְּנִי] אֲנִי הָיָה עִם־לְבָבִי לִבְנוֹת בַּיִת לְשֵׁם יְהוָה אֱלֹהָי׃", 22.8. "וַיְהִי עָלַי דְּבַר־יְהוָה לֵאמֹר דָּם לָרֹב שָׁפַכְתָּ וּמִלְחָמוֹת גְּדֹלוֹת עָשִׂיתָ לֹא־תִבְנֶה בַיִת לִשְׁמִי כִּי דָּמִים רַבִּים שָׁפַכְתָּ אַרְצָה לְפָנָי׃", 22.9. "הִנֵּה־בֵן נוֹלָד לָךְ הוּא יִהְיֶה אִישׁ מְנוּחָה וַהֲנִחוֹתִי לוֹ מִכָּל־אוֹיְבָיו מִסָּבִיב כִּי שְׁלֹמֹה יִהְיֶה שְׁמוֹ וְשָׁלוֹם וָשֶׁקֶט אֶתֵּן עַל־יִשְׂרָאֵל בְּיָמָיו׃", 22.11. "עַתָּה בְנִי יְהִי יְהוָה עִמָּךְ וְהִצְלַחְתָּ וּבָנִיתָ בֵּית יְהוָה אֱלֹהֶיךָ כַּאֲשֶׁר דִּבֶּר עָלֶיךָ׃", 22.12. "אַךְ יִתֶּן־לְּךָ יְהוָה שֵׂכֶל וּבִינָה וִיצַוְּךָ עַל־יִשְׂרָאֵל וְלִשְׁמוֹר אֶת־תּוֹרַת יְהוָה אֱלֹהֶיךָ׃", 22.13. "אָז תַּצְלִיחַ אִם־תִּשְׁמוֹר לַעֲשׂוֹת אֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה עַל־יִשְׂרָאֵל חֲזַק וֶאֱמָץ אַל־תִּירָא וְאַל־תֵּחָת׃", 22.14. "וְהִנֵּה בְעָנְיִי הֲכִינוֹתִי לְבֵית־יְהוָה זָהָב כִּכָּרִים מֵאָה־אֶלֶף וְכֶסֶף אֶלֶף אֲלָפִים כִּכָּרִים וְלַנְּחֹשֶׁת וְלַבַּרְזֶל אֵין מִשְׁקָל כִּי לָרֹב הָיָה וְעֵצִים וַאֲבָנִים הֲכִינוֹתִי וַעֲלֵיהֶם תּוֹסִיף׃", 22.15. "וְעִמְּךָ לָרֹב עֹשֵׂי מְלָאכָה חֹצְבִים וְחָרָשֵׁי אֶבֶן וָעֵץ וְכָל־חָכָם בְּכָל־מְלָאכָה׃", 22.16. "לַזָּהָב לַכֶּסֶף וְלַנְּחֹשֶׁת וְלַבַּרְזֶל אֵין מִסְפָּר קוּם וַעֲשֵׂה וִיהִי יְהוָה עִמָּךְ׃", 22.17. "וַיְצַו דָּוִיד לְכָל־שָׂרֵי יִשְׂרָאֵל לַעְזֹר לִשְׁלֹמֹה בְנוֹ׃", 22.18. "הֲלֹא יְהוָה אֱלֹהֵיכֶם עִמָּכֶם וְהֵנִיחַ לָכֶם מִסָּבִיב כִּי נָתַן בְּיָדִי אֵת יֹשְׁבֵי הָאָרֶץ וְנִכְבְּשָׁה הָאָרֶץ לִפְנֵי יְהוָה וְלִפְנֵי עַמּוֹ׃", 22.19. "עַתָּה תְּנוּ לְבַבְכֶם וְנַפְשְׁכֶם לִדְרוֹשׁ לַיהוָה אֱלֹהֵיכֶם וְקוּמוּ וּבְנוּ אֶת־מִקְדַּשׁ יְהוָה הָאֱלֹהִים לְהָבִיא אֶת־אֲרוֹן בְּרִית־יְהוָה וּכְלֵי קֹדֶשׁ הָאֱלֹהִים לַבַּיִת הַנִּבְנֶה לְשֵׁם־יְהוָה׃", | 1.9. "And the sons of Cush: Seba, and Havilah, and Sabta, and Raama, and Sabteca. And the sons of Raama: Sheba, and Dedan.", 1.11. "And Mizraim begot Ludim, and Anamim, and Lehabim, and Naphtuhim,", 1.13. "And Canaan begot Zidon his first-born, and Heth;", 8.33. "And Ner begot Kish; and Kish begot Saul; and Saul begot Jonathan, and Malchi-shua, and Abinadab, and Eshbaal.", 9.39. "And Ner begot Kish; and Kish begot Saul; and Saul begot Jonathan, and Malchi-shua, and Abinadab, and Eshbaal.", 10.13. "So Saul died for his transgression which he committed against the LORD, because of the word of the LORD, which he kept not; and also for that he asked counsel of a ghost, to inquire thereby,", 11.4. "And David and all Israel went to Jerusalem—the same is Jebus—and the Jebusites, the inhabitants of the land, were there.", 17.15. "According to all these words, and according to all this vision, so did Nathan speak unto David.", 21.9. "And the LORD spoke unto Gad, David’s seer, saying:", 21.15. "And God sent an angel unto Jerusalem to destroy it; and as he was about to destroy, the LORD beheld, and He repented Him of the evil, and said to the destroying angel: ‘It is enough; now stay thy hand.’ And the angel of the LORD was standing by the threshing-floor of Or the Jebusite.", 21.16. "And David lifted up his eyes, and saw the angel of the LORD standing between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem. Then David and the elders, clothed in sackcloth, fell upon their faces.", 21.17. "And David said unto God: ‘Is it not I that commanded the people to be numbered? even I it is that have sinned and done very wickedly; but these sheep, what have they done? let Thy hand, I pray Thee, O LORD my God, be against me, and against my father’s house; but not against Thy people, that they should be plagued.’", 21.18. "Then the angel of the LORD commanded Gad to say to David, that David should go up, and rear an altar unto the LORD in the threshing-floor of Or the Jebusite.", 21.19. "And David went up at the saying of Gad, which he spoke in the name of the LORD.", 21.20. "And Or turned back, and saw the angel; and his four sons that were with him hid themselves. Now Or was threshing wheat.", 21.21. "And as David came to Or, Or looked and saw David, and went out of the threshing-floor, and bowed down to David with his face to the ground.", 21.22. "Then David said to Or: ‘Give me the place of this threshing-floor, that I may build thereon an altar unto the LORD; for the full price shalt thou give it me; that the plague may be stayed from the people.’", 21.23. "And Or said unto David: ‘Take it to thee, and let my lord the king do that which is good in his eyes; lo, I give thee the oxen for burnt-offerings, and the threshing-instruments for wood, and the wheat for the meal-offering; I give it all’", 21.24. "And king David said to Or: ‘Nay, but I will verily buy it for the full price; for I will not take that which is thine for the LORD, nor offer a burnt-offering without cost.’", 21.25. "So David gave to Or for the place six hundred shekels of gold by weight.", 21.26. "And David built there an altar unto the LORD, and offered burnt-offerings and peace-offerings, and called upon the LORD; and He answered him from heaven by fire upon the altar of burnt-offering.", 21.27. "And the LORD commanded the angel; and he put up his sword back into the sheath thereof.", 21.28. "At that time, when David saw that the LORD had answered him in the threshing-floor of Or the Jebusite, then he sacrificed there.", 22.5. "And David said: ‘Solomon my son is young and tender, and the house that is to be builded for the LORD must be exceeding magnificent, of fame and of glory throughout all countries; I will therefore make preparation for him.’ So David prepared abundantly before his death.", 22.6. "Then He called for Solomon his son, and charged him to build a house for the LORD, the God of Israel.", 22.7. "And David said to Solomon: ‘My son, as for me, it was in my heart to build a house unto the name of the LORD my God.", 22.8. "But the word of the LORD came to me, saying: Thou hast shed blood abundantly, and hast made great wars; thou shalt not build a house unto My name, because thou hast shed much blood upon the earth in My sight.", 22.9. "Behold, a son shall be born to thee, who shall be a man of rest; and I will give him rest from all his enemies round about; for his name shall be Solomon, and I will give peace and quietness unto Israel in his days.", 22.10. "He shall build a house for My name; and he shall be to Me for a son, and I will be to him for a father; and I will establish the throne of his kingdom over Israel for ever.", 22.11. "Now, my son, the LORD be with thee; and prosper thou, and build the house of the LORD thy God, as He hath spoken concerning thee.", 22.12. "Only the LORD give thee discretion and understanding, and give thee charge concerning Israel; that so thou mayest keep the law of the LORD thy God.", 22.13. "Then shalt thou prosper, if thou observe to do the statutes and the ordices which the LORD charged Moses with concerning Israel; be strong, and of good courage; fear not, neither be dismayed.", 22.14. "Now, behold, in my straits I have prepared for the house of the LORD a hundred thousand talents of gold, and a thousand thousand talents of silver; and of brass and iron without weight, for it is in abundance; timber also and stone have I prepared; and thou mayest add thereto.", 22.15. "Moreover there are workmen with thee in abundance, hewers and workers of stone and timber, and all men that are skilful in any manner of work;", 22.16. "of the gold, the silver, and the brass, and the iron, there is no number. Arise and be doing, and the LORD be with thee.’", 22.17. "David also commanded all the princes of Israel to help Solomon his son:", 22.18. "’Is not the LORD your God with you? and hath He not given you rest on every side? for He hath delivered the inhabitants of the land into my hand; and the land is subdued before the LORD, and before His people.", 22.19. "Now set your heart and your soul to seek after the LORD your God; arise therefore, and build ye the sanctuary of the LORD God, to bring the ark of the covet of the LORD, and the holy vessels of God, into the house that is to be built to the name of the LORD.’", |
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| 53. Euripides, Cretes (Fragmenta Papyracea), 944 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •hearth as symbolic centre of house Found in books: Parker (2005) 14 |
54. Aristophanes, Frogs, 145-151, 154-157, 440-442, 444-459, 443 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gazis and Hooper (2021) 162| 443. ἀλλ' ἢ Διὸς Κόρινθος ἐν τοῖς στρώμασιν. | |
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55. Xenophon, The Persian Expedition, 5.3.4-5.3.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 77| 5.3.4. ἐνταῦθα καὶ διαλαμβάνουσι τὸ ἀπὸ τῶν αἰχμαλώτων ἀργύριον γενόμενον. καὶ τὴν δεκάτην, ἣν τῷ Ἀπόλλωνι ἐξεῖλον καὶ τῇ Ἐφεσίᾳ Ἀρτέμιδι, διέλαβον οἱ στρατηγοὶ τὸ μέρος ἕκαστος φυλάττειν τοῖς θεοῖς· ἀντὶ δὲ Χειρισόφου Νέων ὁ Ἀσιναῖος ἔλαβε. 5.3.5. Ξενοφῶν οὖν τὸ μὲν τοῦ Ἀπόλλωνος ἀνάθημα ποιησάμενος ἀνατίθησιν εἰς τὸν ἐν Δελφοῖς τῶν Ἀθηναίων θησαυρὸν καὶ ἐπέγραψε τό τε αὑτοῦ ὄνομα καὶ τὸ Προξένου, ὃς σὺν Κλεάρχῳ ἀπέθανεν· ξένος γὰρ ἦν αὐτοῦ. 5.3.6. τὸ δὲ τῆς Ἀρτέμιδος τῆς Ἐφεσίας, ὅτʼ ἀπῄει σὺν Ἀγησιλάῳ ἐκ τῆς Ἀσίας τὴν εἰς Βοιωτοὺς ὁδόν, καταλείπει παρὰ Μεγαβύζῳ τῷ τῆς Ἀρτέμιδος νεωκόρῳ, ὅτι αὐτὸς κινδυνεύσων ἐδόκει ἰέναι, καὶ ἐπέστειλεν, ἢν μὲν αὐτὸς σωθῇ, αὑτῷ ἀποδοῦναι· ἢν δέ τι πάθῃ, ἀναθεῖναι ποιησάμενον τῇ Ἀρτέμιδι ὅ τι οἴοιτο χαριεῖσθαι τῇ θεῷ. 5.3.7. ἐπειδὴ δʼ ἔφευγεν ὁ Ξενοφῶν, κατοικοῦντος ἤδη αὐτοῦ ἐν Σκιλλοῦντι ὑπὸ τῶν Λακεδαιμονίων οἰκισθέντος παρὰ τὴν Ὀλυμπίαν ἀφικνεῖται Μεγάβυζος εἰς Ὀλυμπίαν θεωρήσων καὶ ἀποδίδωσι τὴν παρακαταθήκην αὐτῷ. Ξενοφῶν δὲ λαβὼν χωρίον ὠνεῖται τῇ θεῷ ὅπου ἀνεῖλεν ὁ θεός. 5.3.8. ἔτυχε δὲ διαρρέων διὰ τοῦ χωρίου ποταμὸς Σελινοῦς. καὶ ἐν Ἐφέσῳ δὲ παρὰ τὸν τῆς Ἀρτέμιδος νεὼν Σελινοῦς ποταμὸς παραρρεῖ. καὶ ἰχθύες τε ἐν ἀμφοτέροις ἔνεισι καὶ κόγχαι· ἐν δὲ τῷ ἐν Σκιλλοῦντι χωρίῳ καὶ θῆραι πάντων ὁπόσα ἐστὶν ἀγρευόμενα θηρία. 5.3.9. ἐποίησε δὲ καὶ βωμὸν καὶ ναὸν ἀπὸ τοῦ ἱεροῦ ἀργυρίου, καὶ τὸ λοιπὸν δὲ ἀεὶ δεκατεύων τὰ ἐκ τοῦ ἀγροῦ ὡραῖα θυσίαν ἐποίει τῇ θεῷ, καὶ πάντες οἱ πολῖται καὶ οἱ πρόσχωροι ἄνδρες καὶ γυναῖκες μετεῖχον τῆς ἑορτῆς. παρεῖχε δὲ ἡ θεὸς τοῖς σκηνοῦσιν ἄλφιτα, ἄρτους, οἶνον, τραγήματα, καὶ τῶν θυομένων ἀπὸ τῆς ἱερᾶς νομῆς λάχος, καὶ τῶν θηρευομένων δέ. 5.3.10. καὶ γὰρ θήραν ἐποιοῦντο εἰς τὴν ἑορτὴν οἵ τε Ξενοφῶντος παῖδες καὶ οἱ τῶν ἄλλων πολιτῶν, οἱ δὲ βουλόμενοι καὶ ἄνδρες ξυνεθήρων· καὶ ἡλίσκετο τὰ μὲν ἐξ αὐτοῦ τοῦ ἱεροῦ χώρου, τὰ δὲ καὶ ἐκ τῆς Φολόης, σύες καὶ δορκάδες καὶ ἔλαφοι. 5.3.11. ἔστι δὲ ἡ χώρα ᾗ ἐκ Λακεδαίμονος εἰς Ὀλυμπίαν πορεύονται ὡς εἴκοσι στάδιοι ἀπὸ τοῦ ἐν Ὀλυμπίᾳ Διὸς ἱεροῦ. ἔνι δʼ ἐν τῷ ἱερῷ χώρῳ καὶ λειμὼν καὶ ὄρη δένδρων μεστά, ἱκανὰ σῦς καὶ αἶγας καὶ βοῦς τρέφειν καὶ ἵππους, ὥστε καὶ τὰ τῶν εἰς τὴν ἑορτὴν ἰόντων ὑποζύγια εὐωχεῖσθαι. | 5.3.4. First I went to war with the Thracians, and for the sake of Greece I inflicted punishment upon them with your aid, driving them out of the Chersonese when they wanted to deprive the Greeks who dwelt there of their land. Then when Cyru s’ summons came, I took you with me and set out, in order that, if he had need of me, I might give him aid in return for the benefits I had received from him. 5.3.4. There, also, they divided the money received from the sale of the booty. And the tithe, which they set apart for Apollo and for Artemis of the Ephesians, was distributed among the generals, each taking his portion to keep safely for the gods; and the portion that fell to Cheirisophus was given to Neon the Asinaean. 5.3.5. But you now do not wish to continue the march with me; so it seems that I must either desert you and continue to enjoy Cyru s’ friendship, or prove false to him and remain with you. Whether I shall be doing what is right, I know not, but at any rate I shall choose you and with you shall suffer whatever I must. And never shall any man say that I, after leading Greeks into the land of the barbarians, betrayed the Greeks and chose the friendship of the barbarians; 5.3.5. As for Xenophon, he caused a votive offering to be made out of Apollo’s share of his portion and dedicated it in the treasury of the Athenians at Delphi , inscribing upon it his own name and that of Proxenus, who was killed with Clearchus; Xen. Anab. 2.5 . for Proxenus was his friend. Xen. Anab. 3.1.4-10 . 5.3.6. nay, since you do not care to obey me, I shall follow with you and suffer whatever I must. For I consider that you are to me both fatherland and friends and allies; with you I think I shall be honoured wherever I may be, bereft of you I do not think I shall be able either to aid a friend or to ward off a foe. Be sure, therefore, that wherever you go, I shall go also. 5.3.6. The share which belonged to Artemis of the Ephesians he left behind, at the time when he was returning from Asia with Agesilaus to take part in the campaign against Boeotia , In 394 B.C., ending in the hard-fought battle of Coronea , at which Xenophon was present. cp. Xen. Hell. 4.2.1-8 , Xen. Hell. 4.3.1-21 . in charge of Megabyzus, the sacristan of Artemis, for the reason that his own journey seemed likely to be a dangerous one; and his instructions were that in case he should escape with his life, the money was to be returned to him, but in case any ill should befall him, Megabyzus was to cause to be made and dedicated to Artemis whatever offering he thought would please the goddess. 5.3.7. Such were his words. And the soldiers—not only his own men, but the rest also—when they heard that he said he would not go on to the King’s capital, commended him; and more than two thousand of the troops under Xenias and Pasion took their arms and their baggage train and encamped with Clearchus. 5.3.7. In the time of Xenophon’s exile Which was probably due to his taking part in the expedition of Cyrus . cp. Xen. Anab. 3.1.5 . and while he was living at Scillus, near Olympia , where he had been established as a colonist by the Lacedaemonians, Megabyzus came to Olympia to attend the games and returned to him his deposit. Upon receiving it Xenophon bought a plot of ground for the goddess in a place which Apollo’s oracle appointed. 5.3.8. But Cyrus , perplexed and distressed by this situation, sent repeatedly for Clearchus. Clearchus refused to go to him, but without the knowledge of the soldiers he sent a messenger and told him not to be discouraged, because, he said, this matter would be settled in the right way. He directed Cyrus , however, to keep on sending for him, though he himself, he said, would refuse to go. 5.3.8. As it chanced, there flowed through the plot a river named Selinus ; and at Ephesus likewise a Selinus river flows past the temple of Artemis. In both streams, moreover, there are fish and mussels, while in the plot at Scillus there is hunting of all manner of beasts of the chase. 5.3.9. After this Clearchus gathered together his own soldiers, those who had come over to him, and any others who wanted to be present, and spoke as follows: Fellow-soldiers, it is clear that the relation of Cyrus to us is precisely the same as ours to him; that is, we are no longer his soldiers, since we decline to follow him, and likewise he is no longer our paymaster. 5.3.9. Here Xenophon built an altar and a temple with the sacred money, and from that time forth he would every year take the tithe of the products of the land in their season and offer sacrifice to the goddess, all the citizens and the men and women of the neighbourhood taking part in the festival. And the goddess would provide for the banqueters barley meal and loaves of bread, wine and sweetmeats, and a portion of the sacrificial victims from the sacred herd as well as of the victims taken in the chase. 5.3.10. I know, however, that he considers himself wronged by us. Therefore, although he keeps sending for me, I decline to go, chiefly, it is true, from a feeling of shame, because I am conscious that I have proved utterly false to him, but, besides that, from fear that he may seize me and inflict punishment upon me for the wrongs he thinks he has suffered at my hands. 5.3.10. For Xenophon’s sons and the sons of the other citizens used to have a hunting expedition at the time of the festival, and any grown men who so wished would join them; and they captured their game partly from the sacred precinct itself and partly from Mount Pholoe—boars and gazelles and stags. 5.3.11. In my opinion, therefore, it is no time for us to be sleeping or unconcerned about ourselves; we should rather be considering what course we ought to follow under the present circumstances. And so long as we remain here we must consider, I think, how we can remain most safely; or, again, if we count it best to depart at once, how we are to depart most safely and how we shall secure provisions—for without provisions neither general nor private is of any use. 5.3.11. The place is situated on the road which leads from Lacedaemon to Olympia , and is about twenty stadia from the temple of Zeus at Olympia . Within the sacred precinct there is meadowland and treecovered hills, suited for the rearing of swine, goats, cattle and horses, so that even the draught animals which bring people to the festival have their feast also. |
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| 56. Euripides, Alcestis, 163-169 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Parker (2005) 14 |
57. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Parker (2005) 14| 771c. διανομήν· ἡμεῖς δὲ οὖν νῦν φαμεν ὀρθότατα προῃρῆσθαι τὸν τῶν πεντακισχιλίων καὶ τετταράκοντα ἀριθμόν, ὃς πάσας τὰς διανομὰς ἔχει μέχρι τῶν δώδεκα ἀπὸ μιᾶς ἀρξάμενος πλὴν ἑνδεκάδος—αὕτη δʼ ἔχει σμικρότατον ἴαμα· ἐπὶ θάτερα γὰρ ὑγιὴς γίγνεται δυοῖν ἑστίαιν ἀπονεμηθείσαιν—ὡς δʼ ἐστὶν ταῦτα ἀληθῶς ὄντα, κατὰ σχολὴν οὐκ ἂν πολὺς ἐπιδείξειεν μῦθος. πιστεύσαντες δὴ τὰ νῦν τῇ παρούσῃ φήμῃ | 771c. more happily. We, in any case, affirm now that we are perfectly correct in first selecting the number 5,040, which admits of division by all the numbers from 1 to 12, excepting only 11—and this omission is very easily remedied, since the mere subtraction of two hearths from the total restores an integral number as quotient: that this is really true we could show, at our leisure, by a fairly short explanation. For the present, then, we shall trust to the oracular statement just delivered, |
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58. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •hearth as symbolic centre of house Found in books: Parker (2005) 14| 247a. κατὰ ἕνδεκα μέρη κεκοσμημένη. μένει γὰρ Ἑστία ἐν θεῶν οἴκῳ μόνη· τῶν δὲ ἄλλων ὅσοι ἐν τῷ τῶν δώδεκα ἀριθμῷ τεταγμένοι θεοὶ ἄρχοντες ἡγοῦνται κατὰ τάξιν ἣν ἕκαστος ἐτάχθη. πολλαὶ μὲν οὖν καὶ μακάριαι θέαι τε καὶ διέξοδοι ἐντὸς οὐρανοῦ, ἃς θεῶν γένος εὐδαιμόνων ἐπιστρέφεται πράττων ἕκαστος αὐτῶν τὸ αὑτοῦ, ἕπεται δὲ ὁ ἀεὶ ἐθέλων τε καὶ δυνάμενος· φθόνος γὰρ ἔξω θείου χοροῦ ἵσταται. ὅταν δὲ δὴ πρὸς δαῖτα καὶ ἐπὶ θοίνην ἴωσιν, ἄκραν ἐπὶ τὴν | 247a. He is followed by an army of gods and spirits, arrayed in eleven squadrons; Hestia alone remains in the house of the gods. of the rest, those who are included among the twelve great gods and are accounted leaders, are assigned each to his place in the army. There are many blessed sights and many ways hither and thither within the heaven, along which the blessed gods go to and fro attending each to his own duties; and whoever wishes, and is able, follows, for jealousy is excluded from the celestial band. But when they go to a feast and a banquet, |
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59. Thucydides, The History of The Peloponnesian War, 1.10.1-1.10.2, 2.17.1, 3.37, 3.68.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cato, younger, cephalus, house of •houses, leasing of Found in books: Athanassaki and Titchener (2022) 6; Papazarkadas (2011) 33, 59| 1.10.1. καὶ ὅτι μὲν Μυκῆναι μικρὸν ἦν, ἢ εἴ τι τῶν τότε πόλισμα νῦν μὴ ἀξιόχρεων δοκεῖ εἶναι, οὐκ ἀκριβεῖ ἄν τις σημείῳ χρώμενος ἀπιστοίη μὴ γενέσθαι τὸν στόλον τοσοῦτον ὅσον οἵ τε ποιηταὶ εἰρήκασι καὶ ὁ λόγος κατέχει. 1.10.2. Λακεδαιμονίων γὰρ εἰ ἡ πόλις ἐρημωθείη, λειφθείη δὲ τά τε ἱερὰ καὶ τῆς κατασκευῆς τὰ ἐδάφη, πολλὴν ἂν οἶμαι ἀπιστίαν τῆς δυνάμεως προελθόντος πολλοῦ χρόνου τοῖς ἔπειτα πρὸς τὸ κλέος αὐτῶν εἶναι ʽκαίτοι Πελοποννήσου τῶν πέντε τὰς δύο μοίρας νέμονται, τῆς τε ξυμπάσης ἡγοῦνται καὶ τῶν ἔξω ξυμμάχων πολλῶν: ὅμως δὲ οὔτε ξυνοικισθείσης πόλεως οὔτε ἱεροῖς καὶ κατασκευαῖς πολυτελέσι χρησαμένης, κατὰ κώμας δὲ τῷ παλαιῷ τῆς Ἑλλάδος τρόπῳ οἰκισθείσης, φαίνοιτ’ ἂν ὑποδεεστέρἀ, Ἀθηναίων δὲ τὸ αὐτὸ τοῦτο παθόντων διπλασίαν ἂν τὴν δύναμιν εἰκάζεσθαι ἀπὸ τῆς φανερᾶς ὄψεως τῆς πόλεως ἢ ἔστιν. 2.17.1. ἐπειδή τε ἀφίκοντο ἐς τὸ ἄστυ, ὀλίγοις μέν τισιν ὑπῆρχον οἰκήσεις καὶ παρὰ φίλων τινὰς ἢ οἰκείων καταφυγή, οἱ δὲ πολλοὶ τά τε ἐρῆμα τῆς πόλεως ᾤκησαν καὶ τὰ ἱερὰ καὶ τὰ ἡρῷα πάντα πλὴν τῆς ἀκροπόλεως καὶ τοῦ Ἐλευσινίου καὶ εἴ τι ἄλλο βεβαίως κλῃστὸν ἦν: τό τε Πελαργικὸν καλούμενον τὸ ὑπὸ τὴν ἀκρόπολιν, ὃ καὶ ἐπάρατόν τε ἦν μὴ οἰκεῖν καί τι καὶ Πυθικοῦ μαντείου ἀκροτελεύτιον τοιόνδε διεκώλυε, λέγον ὡς ‘τὸ Πελαργικὸν ἀργὸν ἄμεινον,’ ὅμως ὑπὸ τῆς παραχρῆμα ἀνάγκης ἐξῳκήθη. 3.68.4. σχεδὸν δέ τι καὶ τὸ ξύμπαν περὶ Πλαταιῶν οἱ Λακεδαιμόνιοι οὕτως ἀποτετραμμένοι ἐγένοντο Θηβαίων ἕνεκα, νομίζοντες ἐς τὸν πόλεμον αὐτοὺς ἄρτι τότε καθιστάμενον ὠφελίμους εἶναι. | 1.10.1. Now Mycenae may have been a small place, and many of the towns of that age may appear comparatively insignificant, but no exact observer would therefore feel justified in rejecting the estimate given by the poets and by tradition of the magnitude of the armament. 1.10.2. For I suppose if Lacedaemon were to become desolate, and the temples and the foundations of the public buildings were left, that as time went on there would be a strong disposition with posterity to refuse to accept her fame as a true exponent of her power. And yet they occupy two-fifths of Peloponnese and lead the whole, not to speak of their numerous allies without. Still, as the city is neither built in a compact form nor adorned with magnificent temples and public edifices, but composed of villages after the old fashion of Hellas , there would be an impression of inadequacy. Whereas, if Athens were to suffer the same misfortune, I suppose that any inference from the appearance presented to the eye would make her power to have been twice as great as it is. 2.17.1. When they arrived at Athens , though a few had houses of their own to go to, or could find an asylum with friends or relatives, by far the greater number had to take up their dwelling in the parts of the city that were not built over and in the temples and chapels of the heroes, except the Acropolis and the temple of the Eleusinian Demeter and such other places as were always kept closed. The occupation of the plot of ground lying below the citadel called the Pelasgian had been forbidden by a curse; and there was also an ominous fragment of a Pythian oracle which said— Leave the Pelasgian parcel desolate, woe worth the day that men inhabit it! 3.68.4. The adverse attitude of the Lacedaemonians—in the whole Plataean affair was mainly adopted to please the Thebans, who were thought to be useful in the war at that moment raging. |
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| 60. Theopompus of Chios, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •hearth as symbolic centre of house Found in books: Parker (2005) 14 |
| 61. Clearchus of Soli, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •treasure house of the corinthians at delphi Found in books: Gygax (2016) 101 |
| 62. Aristotle, Athenian Constitution, 4.2, 8.1, 47.1, 47.4-47.5, 50.1, 54.3, 54.8, 56.1, 60.2 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 57, 58, 59, 88, 306, 308, 313 |
| 63. Aristotle, De Plantis, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 77 |
| 64. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 202 |
| 65. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •houses, location of wealthy Found in books: Jenkyns (2013) 147 |
| 66. Theocritus, Idylls, 18.32-18.34 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •'house' (oikos), penelope as mistress of Found in books: Brule (2003) 72 |
| 67. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Papazarkadas (2011) 77 |
| 68. Philochorus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 18 |
69. Septuagint, Tobit, 4.8 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nahal hever, navtalah, house of Found in books: Gardner (2015) 129 | 4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. |
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| 70. Plautus, Poenulus, 522-523, 527-528 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Jenkyns (2013) 147 |
| 71. Plautus, Miles Gloriosus, 677, 212 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Griffiths (1975) 169 |
| 72. Plautus, Amphitruo, 1007-1010, 1012-1033, 1011 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Richlin (2018) 222 |
| 73. Plautus, Bacchides, 977, 976 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Ker and Wessels (2020) 304 |
| 74. Plautus, Truculentus, 100-104, 106-111, 95-99, 105 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Richlin (2018) 222 |
| 75. Plautus, Stichus, 198-208 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Richlin (2018) 222 |
| 76. Plautus, Epidicus, 628-670, 672-731, 671 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Richlin (2018) 222 |
| 77. Plautus, Rudens, 1410-1412, 1414-1423, 1413 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Richlin (2018) 222 |
| 78. Cato, Marcus Porcius, On Agriculture, 143.1 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •house of c. julius polybius at pompeii Found in books: Mackey (2022) 153 |
| 79. Plautus, Curculio, 143-156 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Ker and Wessels (2020) 10 |
| 80. Lucilius Gaius, Fragments, None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •interior spaces, palaces and houses of wealthy Found in books: Jenkyns (2013) 307 |
| 81. Cicero, Letters To His Friends, 3.8.3-3.8.5, 7.23, 7.23.1-7.23.2, 10.31.6, 13.2, 15.4.16 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •appius claudius, imposition of house tax on cilicia by •herod the great, taxes of, house tax •scipio (proconsul of syria), and house tax on asia •pompeii, house of the vettii •houses, location of wealthy •julius caesar, house of Found in books: Jenkyns (2013) 150, 183; Rutledge (2012) 58; Udoh (2006) 179 |
| 82. Cicero, On Old Age, 44 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •houses/domus, falling short of model Found in books: Roller (2018) 159 |
83. Cicero, De Oratore, 1.5-1.18, 1.113-1.114, 1.127-1.128, 3.171 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •house, reflective of identity and power •interior spaces, palaces and houses of wealthy Found in books: Jenkyns (2013) 307; Rutledge (2012) 64| 1.5. Vis enim, ut mihi saepe dixisti, quoniam, quae pueris aut adulescentulis nobis ex commentariolis nostris incohata ac rudia exciderunt, vix sunt hac aetate digna et hoc usu, quem ex causis, quas diximus, tot tantisque consecuti sumus, aliquid eisdem de rebus politius a nobis perfectiusque proferri; solesque non numquam hac de re a me in disputationibus nostris dissentire, quod ego eruditissimorum hominum artibus eloquentiam contineri statuam, tu autem illam ab elegantia doctrinae segregandam putes et in quodam ingeni atque exercitationis genere ponendam. Ac mihi quidem saepe numero in summos homines ac summis ingeniis praeditos intuenti quaerendum esse visum est quid esset cur plures in omnibus rebus quam in dicendo admirabiles exstitissent; nam quocumque te animo et cogitatione converteris, permultos excellentis in quoque genere videbis non mediocrium artium, sed prope maximarum. 1.6. Quis enim est qui, si clarorum hominum scientiam rerum gestarum vel utilitate vel magnitudine metiri velit, non anteponat oratori imperatorem? 1.7. Quis autem dubitet quin belli duces ex hac una civitate praestantissimos paene innumerabilis, in dicendo autem excellentis vix paucos proferre possimus? 1.8. Iam vero consilio ac sapientia qui regere ac gubernare rem publicam possint, multi nostra, plures patrum memoria atque etiam maiorum exstiterunt, cum boni perdiu nulli, vix autem singulis aetatibus singuli tolerabiles oratores invenirentur. Ac ne qui forte cum aliis studiis, quae reconditis in artibus atque in quadam varietate litterarum versentur, magis hanc dicendi rationem, quam cum imperatoris laude aut cum boni senatoris prudentia comparandam putet, convertat animum ad ea ipsa artium genera circumspiciatque, qui in eis floruerint quamque multi sint; sic facillime, quanta oratorum sit et semper fuerit paucitas, iudicabit. 1.9. Neque enim te fugit omnium laudatarum artium procreatricem quandam et quasi parentem eam, quam filosofi/an Graeci vocant, ab hominibus doctissimis iudicari; in qua difficile est enumerare quot viri quanta scientia quantaque in suis studiis varietate et copia fuerint, qui non una aliqua in re separatim elaborarint, sed omnia, quaecumque possent, vel scientiae pervestigatione vel disserendi ratione comprehenderint. 1.10. Quis ignorat, ei, qui mathematici vocantur, quanta in obscuritate rerum et quam recondita in arte et multiplici subtilique versentur? Quo tamen in genere ita multi perfecti homines exstiterunt, ut nemo fere studuisse ei scientiae vehementius videatur, quin quod voluerit consecutus sit. Quis musicis, quis huic studio litterarum, quod profitentur ei, qui grammatici vocantur, penitus se dedit, quin omnem illarum artium paene infinitam vim et materiem scientia et cognitione comprehenderit? 1.11. Vere mihi hoc videor esse dicturus, ex omnibus eis, qui in harum artium liberalissimis studiis sint doctrinisque versati, minimam copiam poetarum et oratorum egregiorum exstitisse: atque in hoc ipso numero, in quo perraro exoritur aliquis excellens, si diligenter et ex nostrorum et ex Graecorum copia comparare voles, multo tamen pauciores oratores quam poetae boni reperientur. 1.12. Quod hoc etiam mirabilius debet videri, quia ceterarum artium studia fere reconditis atque abditis e fontibus hauriuntur, dicendi autem omnis ratio in medio posita communi quodam in usu atque in hominum ore et sermone versatur, ut in ceteris id maxime excellat, quod longissime sit ab imperitorum intellegentia sensuque disiunctum, in dicendo autem vitium vel maximum sit a vulgari genere orationis atque a consuetudine communis sensus abhorrere. 1.13. Ac ne illud quidem vere dici potest aut pluris ceteris inservire aut maiore delectatione aut spe uberiore aut praemiis ad perdiscendum amplioribus commoveri. Atque ut omittam Graeciam, quae semper eloquentiae princeps esse voluit, atque illas omnium doctrinarum inventrices Athenas, in quibus summa dicendi vis et inventa est et perfecta, in hac ipsa civitate profecto nulla umquam vehementius quam eloquentiae studia viguerunt. 1.14. Nam postea quam imperio omnium gentium constituto diuturnitas pacis otium confirmavit, nemo fere laudis cupidus adulescens non sibi ad dicendum studio omni enitendum putavit; ac primo quidem totius rationis ignari, qui neque exercitationis ullam vim neque aliquod praeceptum artis esse arbitrarentur, tantum, quantum ingenio et cogitatione poterant, consequebantur; post autem auditis oratoribus Graecis cognitisque eorum litteris adhibitisque doctoribus incredibili quodam nostri homines di s cendi studio flagraverunt. 1.15. Excitabat eos magnitudo, varietas multitudoque in omni genere causarum, ut ad eam doctrinam, quam suo quisque studio consecutus esset, adiungeretur usus frequens, qui omnium magistrorum praecepta superaret; erant autem huic studio maxima, quae nunc quoque sunt, exposita praemia vel ad gratiam vel ad opes vel ad dignitatem; ingenia vero, ut multis rebus possumus iudicare, nostrorum hominum multum ceteris hominibus omnium gentium praestiterunt. 1.16. Quibus de causis quis non iure miretur ex omni memoria aetatum, temporum, civitatum tam exiguum oratorum numerum inveniri? Sed enim maius est hoc quiddam quam homines opitur, et pluribus ex artibus studiisque conlectum. Quid enim quis aliud in maxima discentium multitudine, summa magistrorum copia, praestantissimis hominum ingeniis, infinita causarum varietate, amplissimis eloquentiae propositis praemiis esse causae putet, nisi rei quandam incredibilem magnitudinem ac difficultatem? 1.17. Est enim et scientia comprehendenda rerum plurimarum, sine qua verborum volubilitas iis atque inridenda est, et ipsa oratio conformanda non solum electione, sed etiam constructione verborum, et omnes animorum motus, quos hominum generi rerum natura tribuit, penitus pernoscendi, quod omnis vis ratioque dicendi in eorum, qui audiunt, mentibus aut sedandis aut excitandis expromenda est; accedat eodem oportet lepos quidam facetiaeque et eruditio libero digna celeritasque et brevitas et respondendi et lacessendi subtili venustate atque urbanitate coniuncta; tenenda praeterea est omnis antiquitas exemplorumque vis, neque legum ac iuris civilis scientia neglegenda est. 1.18. Nam quid ego de actione ipsa plura dicam? quae motu corporis, quae gestu, quae vultu, quae vocis conformatione ac varietate moderanda est; quae sola per se ipsa quanta sit, histrionum levis ars et scaena declarat; in qua cum omnes in oris et vocis et motus moderatione laborent, quis ignorat quam pauci sint fuerintque, quos animo aequo spectare possimus? Quid dicam de thesauro rerum omnium, memoria? Quae nisi custos inventis cogitatisque rebus et verbis adhibeatur, intellegimus omnia, etiam si praeclarissima fuerint in oratore, peritura. 1.113. 'Perge vero,' inquit 'Crasse,' Mucius; 'istam enim culpam, quam vereris, ego praestabo.' 'Sic igitur' inquit 'sentio,' Crassus 'naturam primum atque ingenium ad dicendum vim adferre maximam; neque vero istis, de quibus paulo ante dixit Antonius, scriptoribus artis rationem dicendi et viam, sed naturam defuisse; nam et animi atque ingeni celeres quidam motus esse debent, qui et ad excogitandum acuti et ad explicandum ordumque sint uberes et ad memoriam firmi atque diuturni; 1.114. et si quis est qui haec putet arte accipi posse,—quod falsum est; praeclare enim res se habeat, si haec accendi aut commoveri arte possint; inseri quidem et donari ab arte non possunt; omnia sunt enim illa dona naturae—quid de illis dicam, quae certe cum ipso homine nascuntur, linguae solutio, vocis sonus, latera, vires, conformatio quaedam et figura totius oris et corporis? 1.127. Satis est enim in ceteris artificiis percipiendis tantum modo similem esse hominis et id, quod tradatur vel etiam inculcetur, si qui forte sit tardior, posse percipere animo et memoria custodire; non quaeritur mobilitas linguae, non celeritas verborum, non denique ea, quae nobis non possumus fingere, facies, vultus, sonus: 1.128. in oratore autem acumen dialecticorum, sententiae philosophorum, verba prope poetarum, memoria iuris consultorum, vox tragoedorum, gestus paene summorum actorum est requirendus; quam ob rem nihil in hominum genere rarius perfecto oratore inveniri potest; quae enim, singularum rerum artifices singula si mediocriter adepti sunt, probantur, ea nisi omnia sunt in oratore summa, probari non possunt.' 3.171. Sequitur continuatio verborum, quae duas res maxime, conlocationem primum, deinde modum quendam formamque desiderat. Conlocationis est componere et struere verba sic, ut neve asper eorum concursus neve hiulcus sit, sed quodam modo coagmentatus et levis; in quo lepide soceri mei persona lusit is, qui elegantissime id facere potuit, Lucilius: quam lepide le/ceis compostae! ut tesserulae omnes arte pavimento atque emblemate vermiculato. Quae cum dixisset in Albucium inludens, ne a me quidem abstinuit: Crassum habeo generum, ne rhetoricoterus tu sis. Quid ergo? Iste Crassus, quoniam eius abuteris nomine, quid efficit? Illud quidem; scilicet, ut ille vult et ego vellem, melius aliquanto quam Albucius: verum in me quidem lusit ille, ut solet. | |
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| 84. Cicero, Letters, 1.1, 1.3-1.11, 5.16.2, 13.6.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pompeii, house of the vettii •appius claudius, imposition of house tax on cilicia by •herod the great, taxes of, house tax •scipio (proconsul of syria), and house tax on asia Found in books: Rutledge (2012) 59; Udoh (2006) 179 |
85. Septuagint, 2 Maccabees, 3.4-3.12, 4.23, 4.29, 5.5-5.10, 5.15-5.17, 10.21 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •bilgah (priestly house of) •house of onias (beth ḥonio) •house of boethus Found in books: Piotrkowski (2019) 40, 97, 98, 155, 336 | 3.4. But a man named Simon, of the tribe of Benjamin, who had been made captain of the temple, had a disagreement with the high priest about the administration of the city market;' 3.5. and when he could not prevail over Onias he went to Apollonius of Tarsus, who at that time was governor of Coelesyria and Phoenicia.' 3.6. He reported to him that the treasury in Jerusalem was full of untold sums of money, so that the amount of the funds could not be reckoned, and that they did not belong to the account of the sacrifices, but that it was possible for them to fall under the control of the king.' 3.7. When Apollonius met the king, he told him of the money about which he had been informed. The king chose Heliodorus, who was in charge of his affairs, and sent him with commands to effect the removal of the aforesaid money.' 3.8. Heliodorus at once set out on his journey, ostensibly to make a tour of inspection of the cities of Coelesyria and Phoenicia, but in fact to carry out the king's purpose.' 3.9. When he had arrived at Jerusalem and had been kindly welcomed by the high priest of the city, he told about the disclosure that had been made and stated why he had come, and he inquired whether this really was the situation.' 3.10. The high priest explained that there were some deposits belonging to widows and orphans,' 3.11. and also some money of Hyrcanus, son of Tobias, a man of very prominent position, and that it totaled in all four hundred talents of silver and two hundred of gold. To such an extent the impious Simon had misrepresented the facts.' 3.12. And he said that it was utterly impossible that wrong should be done to those people who had trusted in the holiness of the place and in the sanctity and inviolability of the temple which is honored throughout the whole world." 4.23. After a period of three years Jason sent Menelaus, the brother of the previously mentioned Simon, to carry the money to the king and to complete the records of essential business.' 4.29. Menelaus left his own brother Lysimachus as deputy in the high priesthood, while Sostratus left Crates, the commander of the Cyprian troops.' 5.5. When a false rumor arose that Antiochus was dead, Jason took no less than a thousand men and suddenly made an assault upon the city. When the troops upon the wall had been forced back and at last the city was being taken, Menelaus took refuge in the citadel.' 5.6. But Jason kept relentlessly slaughtering his fellow citizens, not realizing that success at the cost of one's kindred is the greatest misfortune, but imagining that he was setting up trophies of victory over enemies and not over fellow countrymen.' 5.7. He did not gain control of the government, however; and in the end got only disgrace from his conspiracy, and fled again into the country of the Ammonites.' 5.8. Finally he met a miserable end. Accused before Aretas the ruler of the Arabs, fleeing from city to city, pursued by all men, hated as a rebel against the laws, and abhorred as the executioner of his country and his fellow citizens, he was cast ashore in Egypt;' 5.9. and he who had driven many from their own country into exile died in exile, having embarked to go to the Lacedaemonians in hope of finding protection because of their kinship.' 5.10. He who had cast out many to lie unburied had no one to mourn for him; he had no funeral of any sort and no place in the tomb of his fathers." 5.15. Not content with this, Antiochus dared to enter the most holy temple in all the world, guided by Menelaus, who had become a traitor both to the laws and to his country.' 5.16. He took the holy vessels with his polluted hands, and swept away with profane hands the votive offerings which other kings had made to enhance the glory and honor of the place.' 5.17. Antiochus was elated in spirit, and did not perceive that the Lord was angered for a little while because of the sins of those who dwelt in the city, and that therefore he was disregarding the holy place.' 10.21. When word of what had happened came to Maccabeus, he gathered the leaders of the people, and accused these men of having sold their brethren for money by setting their enemies free to fight against them.' |
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86. Cicero, On Duties, 1.61, 1.131, 1.138-1.140 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •houses/domus, falling short of model •houses, location of wealthy •julius caesar, house of •house, reflective of identity and power •houses, location of poor Found in books: Jenkyns (2013) 147, 183, 184; Roller (2018) 74; Rutledge (2012) 64| 1.61. Intelligendum autem est, cum proposita sint genera quattuor, e quibus honestas officiumque manaret, splendidissimum videri, quod animo magno elatoque humanasque res despiciente factum sit. Itaque in probris maxime in promptu est si quid tale dici potest: Vós enim, iuvenes, ánimum geritis múliebrem, ílla virgo viri et si quid eius modi: Salmácida, spolia sÍne sudore et sánguine. Contraque in laudibus, quae magno animo et fortiter excellenterque gesta sunt, ea nescio quo modo quasi pleniore ore laudamus. Hinc rhetorum campus de Marathone, Salamine, Plataeis, Thermopylis, Leuctris, hine noster Cocles, hinc Decii, hinc Cn. et P. Scipiones, hinc M. Marcellus, innumerabiles alii, maximeque ipse populus Romanus animi magnitudine excellit. Declaratur autem studium bellicae gloriae, quod statuas quoque videmus ornatu fere militari. 1.131. Cavendum autem est, ne aut tarditatibus utamur in ingressu mollioribus, ut pomparum ferculis similes esse videamur, aut in festinationibus suscipiamus nimias celeritates, quae cum fiunt, anhelitus moventur, vultus mutantur, ora torquentur; ex quibus magna significatio fit non adesse constantiam. Sed multo etiam magis elaborandum est, ne animi motus a natura recedant; quod assequemur, si cavebimus, ne in perturbationes atque exanimationes incidamus, et si attentos animos ad decoris conservationem tenebimus. 1.138. Et quoniam omnia persequimur, volumus quidem certe, dicendum est etiam, qualem hominis honorati et principis domum placeat esse, cuius finis est usus, ad quem accommodanda est aedificandi descriptio et tamen adhibenda commoditatis dignitatisque diligentia. Cn. Octavio, qui primus ex illa familia consul factus est, honori fuisse accepimus, quod praeclaram aedificasset in Palatio et plenam dignitatis domum; quae cum vulgo viseretur, suffragata domino, novo homini, ad consulatum putabatur; hanc Scaurus demolitus accessionem adiunxit aedibus. Itaque ille in suam domum consulatum primus attulit, hic, summi et clarissimi viri filius, in domum multiplicatam non repulsam solum rettulit, sed ignominiam etiam et calamitatem. 1.139. Orda enim est dignitas domo, non ex domo tota quaerenda, nec domo dominus, sed domino domus honestanda est, et, ut in ceteris habenda ratio non sua solum, sed etiam aliorum, sic in domo clari hominis, in quam et hospites multi recipiendi et admittenda hominum cuiusque modi multitudo, adhibenda cura est laxitatis; aliter ampla domus dedecori saepe domino fit, si est in ea solitudo, et maxime, si aliquando alio domino solita est frequentari. Odiosum est enim, cum a praetereuntibus dicitur: O domus ántiqua, heu quam dispari domináre domino! quod quidem his temporibus in multis licet dicere. 1.140. Cavendum autem est, praesertim si ipse aedifices, ne extra modum sumptu et magnificentia prodeas; quo in genere multum mali etiam in exemplo est. Studiose enim plerique praesertim in hane partem facta principum imitantur, ut L. Luculli, summi viri, virtutem quis? at quam multi villarum magnificentiam imitati! quarum quidem certe est adhibendus modus ad mediocritatemque revocandus. Eademque mediocritas ad omnem usum cultumque vitae transferenda est. Sed haec hactenus. | 1.61. We must realize, however, that while we have set down four cardinal virtues from which as sources moral rectitude and moral duty emanate, that achievement is most glorious in the eyes of the world which is won with a spirit great, exalted, and superior to the vicissitudes of earthly life. And so, when we wish to hurl a taunt, the very first to rise to our lips is, if possible, something like this: "For ye, young men, show a womanish soul, yon maiden a man's;" and this: "Thou son of Salmacis, win spoils that cost nor sweat nor blood." When, on the other hand, we wish to pay a compliment, we somehow or other praise in more eloquent strain the brave and noble work of some great soul. Hence there is an open field for orators on the subjects of Marathon, Salamis, Plataea, Thermopylae, and Leuctra, and hence our own Cocles, the Decii, Gnaeus and Publius Scipio, Marcus Marcellus, and countless others, and, above all, the Roman People as a nation are celebrated for greatness of spirit. Their passion for military glory, moreover, is shown in the fact that we see their statues usually in soldier's garb. 1.131. We must be careful, too, not to fall into a habit of listless sauntering in our gait, so as to look like carriers in festal processions, or of hurrying too fast, when time presses. If we do this, it puts us out of breath, our looks are changed, our features distorted; and all this is clear evidence of a lack of poise. But it is much more important that we succeed in keeping our mental operations in harmony with Nature's laws. And we shall not fall in this if we guard against violent excitement or depression, and if we keep our minds intent on the observance of propriety. 1.138. But since I am investigating this subject in all its phases (at least, that is my purpose), I must discuss also what sort of house a man of rank and station should, in my opinion, have. Its prime object is serviceableness. To this the plan of the building should be adapted; and yet careful attention should be paid to its convenience and distinction. We have heard that Gnaeus Octavius â the first of that family to be elected consul â distinguished himself by building upon the Palatine an attractive and imposing house. Everybody went to see it, and it was thought to have gained votes for the owner, a new man, in his canvass for the consulship. That house Scaurus demolished, and on its site he built an addition to his own house. Octavius, then, was the first of his family to bring the honour of a consulship to his house; Scaurus, thought the son of a very great and illustrious man, brought to the same house, when enlarged, not only defeat, but disgrace and ruin. 1.139. The truth is, a man's dignity may be enhanced by the house he lives in, but not wholly secured by it; the owner should bring honour to his house, not the house to its owner. And, as in everything else a man must have regard not for himself alone but for others also, so in the home of a distinguished man, in which numerous guests must be entertained and crowds of every sort of people received, care must be taken to have it spacious. But if it is not frequented by visitors, if it has an air of lonesomeness, a spacious palace often becomes a discredit to its owner. This is sure to be the case if at some other time, when it had a different owner, it used to be thronged. For it is unpleasant, when passers-by remark: "O good old house, alas! how different The owner who now owneth thee!" And in these times that may be said of many a house! 1.140. One must be careful, too, not to go beyond proper bounds in expense and display, especially if one is building for oneself. For much mischief is done in their way, if only in the example set. For many people imitate zealously the foibles of the great, particularly in this direction: for example, who copies the virtues of Lucius Lucullus, excellent man that he was? But how many there are who have copied the magnificence of his villas! Some limit should surely be set to this tendency and it should be reduced at least to a standard of moderation; and by that same standard of moderation the comforts and wants of life generally should be regulated. But enough on this part of my theme. |
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87. Septuagint, 1 Maccabees, 1.15-1.24 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •house of boethus •house of onias (beth ḥonio) Found in books: Piotrkowski (2019) 336, 345 | 1.15. and removed the marks of circumcision, and abandoned the holy covet. They joined with the Gentiles and sold themselves to do evil. 1.16. When Antiochus saw that his kingdom was established, he determined to become king of the land of Egypt, that he might reign over both kingdoms. 1.17. So he invaded Egypt with a strong force, with chariots and elephants and cavalry and with a large fleet. 1.18. He engaged Ptolemy king of Egypt in battle, and Ptolemy turned and fled before him, and many were wounded and fell. 1.19. And they captured the fortified cities in the land of Egypt, and he plundered the land of Egypt. 1.20. After subduing Egypt, Antiochus returned in the one hundred and forty-third year. He went up against Israel and came to Jerusalem with a strong force. 1.21. He arrogantly entered the sanctuary and took the golden altar, the lampstand for the light, and all its utensils. 1.22. He took also the table for the bread of the Presence, the cups for drink offerings, the bowls, the golden censers, the curtain, the crowns, and the gold decoration on the front of the temple; he stripped it all off. 1.23. He took the silver and the gold, and the costly vessels; he took also the hidden treasures which he found. 1.24. Taking them all, he departed to his own land. He committed deeds of murder,and spoke with great arrogance. |
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88. Cicero, On The Ends of Good And Evil, 5.2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •relationship of history with memory, senate house Found in books: Galinsky (2016) 221| 5.2. tum Piso: Naturane nobis hoc, inquit, datum dicam an errore quodam, ut, cum ea loca videamus, in quibus memoria dignos viros acceperimus multum esse versatos, magis moveamur, quam si quando eorum ipsorum aut facta audiamus aut scriptum aliquod aliquid R legamus? velut ego nunc moveor. venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; cuius etiam illi hortuli propinqui propinqui hortuli BE non memoriam solum mihi afferunt, sed ipsum videntur in conspectu meo ponere. hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Equidem etiam curiam nostram—Hostiliam dico, non hanc novam, quae minor mihi esse esse mihi B videtur, posteaquam est maior—solebam intuens Scipionem, Catonem, Laelium, nostrum vero in primis avum cogitare; tanta vis admonitionis inest in locis; ut non sine causa ex iis memoriae ducta sit disciplina. | 5.2. Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, I can't say; but one's emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. I am reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates' pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (I mean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality." |
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| 89. Cicero, Letters To Quintus, 1.1.25 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pompeian houses, atria of •pompeian houses, multifunctional spaces of •pompeian houses, triclinium of Found in books: Fertik (2019) 126 |
90. Cicero, De Domo Sua, 100-101, 105, 108-109, 114, 146, 53-55, 60-61, 63, 102 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Jenkyns (2013) 184; Roller (2018) 234, 260| 102. alter ex ipsa caede volucrem nuntium Ameriam ad socium atque adeo adeo A. Eberhard : ad codd. magistrum suum misit ut, si dissimulare omnes cuperent se scire ad quem maleficium pertineret, tamen ipse apertum suum scelus ante omnium oculos poneret. alter, si dis immortalibus placet, testimonium etiam in Sex. Roscium dicturus est; quasi vero id nunc agatur, utrum is quod dixerit credendum, ac non id nunc... ac non Jeep ( cf. §92): id nunc... an (aut ψ ) codd. : non id nunc... an Madvig quod fecerit vindicandum sit. itaque ita Schol. more maiorum comparatum est ut ut ut vel Halm in minimis rebus homines amplissimi testimonium de sua re non dicerent. | |
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| 91. Cicero, Commentariolum Petitionis, 28, 35, 44, 17 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Fertik (2019) 62 |
| 92. Septuagint, Wisdom of Solomon, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022) 115 |
| 93. Cicero, In Pisonem, 21, 24, 11 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Roller (2018) 255 |
| 94. Septuagint, Ecclesiasticus (Siracides), None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Schiffman (1983) 205 |
| 95. Cicero, Philippicae, 2.105, 2.110, 8.9, 9.14, 13.11 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •interior spaces, palaces and houses of wealthy •houses, location of poor •houses, location of wealthy •pompeii, house of the vettii Found in books: Jenkyns (2013) 124, 184, 307; Rutledge (2012) 58 |
96. Hebrew Bible, Daniel, 1.8 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •hillel, house of •shammai, house of •house, possession of Found in books: Goodman (2006) 197; Lampe (2003) 221| 1.8. "וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃", | 1.8. "But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself.", |
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| 97. Dead Sea Scrolls, Temple Scroll, 17.8, 48.8-48.11 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •shammai, house of •houses, im/purity of Found in books: Balberg (2014) 31; Schiffman (1983) 59 |
| 98. Dead Sea Scrolls, Rule of The Community, 1.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •hillel, house of Found in books: Schiffman (1983) 58 |
| 99. Varro, On The Latin Language, 539 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •house of fabius ululitremulus (pompeii) Found in books: Johnson and Parker (2009) 300 |
| 100. Varro, On Agriculture, 1.59.2, 3.5.9 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pompeii, house of the vettii Found in books: Rutledge (2012) 58, 59 |
| 101. Dead Sea Scrolls, Rule of The Community, 1.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •hillel, house of Found in books: Schiffman (1983) 58 |
| 102. Cicero, In Verrem, 2.1.154, 2.2.7, 2.2.84-2.2.85, 2.4.98, 2.4.128-2.4.130, 2.5.124 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •julius caesar, house of •houses, location of wealthy •pompeii, house of the vettii •pompeian houses, atria of •pompeian houses, multifunctional spaces of •pompeian houses, triclinium of •pompeii, house of lucretius fronto •house, reflective of identity and power Found in books: Fertik (2019) 126; Jenkyns (2013) 36, 124; Rutledge (2012) 55, 58, 64 |
| 103. Dead Sea Scrolls, of Discipline, 6.13-6.23 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 194 |
| 104. Dead Sea Scrolls, Narrative Work And Prayer, 41 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •pompeii, iseum in, house of loreius tibur-tinus Found in books: Griffiths (1975) 152 |
| 105. Dead Sea Scrolls, Damascus Document, 1.11-1.16, 20.14, 20.22-20.24 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •onias iv, ‘house of peleg’ Found in books: Salvesen et al (2020) 106, 107 |
106. Polybius, Histories, 39.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •pompeii, house of lucretius fronto Found in books: Rutledge (2012) 55 | 39.3. 1. Owing to the long-standing affection of the people for Philopoemen, the statues of him which existed in some towns were left standing. So it seems to me that all that is done in a spirit of truth creates in those who benefit by it an undying affection.,2. Therefore we may justly cite the current saying that he had been foiled not at the door but in the street. (From Plutarch, Philopoemen 21),3. There were many statues and many decrees in his honour in the different cities, and a certain Roman at the time so disastrous to Greece, when Corinth was destroyed, attempted to destroy them all, and, as it were, to expel him from the country, accusing him as if he were still alive of being hostile and ill-disposed to the Romans. But on the matter being discussed and on Polybius refuting the false accusation, neither Mummius nor the legates would suffer the honours of the celebrated man to be destroyed.,4. Polybius set himself to give full information to the legates about Philopoemen, corresponding to what I originally stated about this statesman.,5. And that was, that he often was opposed to the orders of the Romans, but that his opposition was confined to giving information and advice about disputed points, and this always with due consideration.,6. A real proof of his attitude, he said, was that in the wars with Antiochus and Philip he did, as the saying is, save them from the fire.,7. For then, being the most influential man in Greece owing to his personal power and that of the Achaean League, he in the truest sense maintained his friendship for Rome, helping to carry the decree of the league, in which four months before the Romans crossed to Greece the Achaeans decided to make war from Achaea on Antiochus and the Aetolians, nearly all the other Greeks being at the time ill-disposed to Rome.,9. The ten legates therefore, giving ear to this and approving the attitude of the speaker, permitted the tokens of honour Philopoemen had received in all the towns to remain undisturbed.,10. Polybius, availing himself of this concession, begged the general to return the portraits, although they had been already carried away from the Peloponnesus to Acaria â I refer to the portraits of Achaeus, of Aratus, and of Philopoemen.,11. The people so much admired Polybius's conduct in the matter that they erected a marble statue of him. |
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| 107. Dead Sea Scrolls, Community Rule, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 58 |
| 108. Dead Sea Scrolls, Damascus Document, 1.11-1.16, 20.14, 20.22-20.24 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •onias iv, ‘house of peleg’ Found in books: Salvesen et al (2020) 106, 107 |
| 109. Dead Sea Scrolls, 4Q169, 3-4, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Salvesen et al (2020) 106, 107 |
| 110. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 7.6, 12.22, 13.20, 14.3, 14.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •hillel, house of •shammai, house of Found in books: Schiffman (1983) 205 |
| 111. Dead Sea Scrolls, War Scroll, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •house of exile Found in books: Piotrkowski (2019) 392 |
| 112. Dead Sea Scrolls, Pesher On Habakkuk, 10.9-10.13 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •onias iv, ‘house of peleg’ Found in books: Salvesen et al (2020) 107 |
| 113. Dead Sea Scrolls, Damascus Covenant, 7.6, 12.22, 13.20, 14.3, 14.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •hillel, house of •shammai, house of Found in books: Schiffman (1983) 205 |
114. Anon., Jubilees, 49.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Schiffman (1983) 59 | 49.17. And it is not permissible to slay it during any period of the light, but during the period bordering on the evening, |
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| 115. Cicero, Pro Sestio, 19, 126 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Roller (2018) 130 |
| 116. Cicero, Pro Murena, 76.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Jenkyns (2013) 80 |
| 117. Cicero, Pro Milone, 18, 17 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Roller (2018) 129 |
118. Cicero, Pro Lege Manilia, 7 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •houses, location of wealthy Found in books: Jenkyns (2013) 124| 7. praeter ceteras gentis atque avidi laudis fuistis, delenda vobis est est vobis Eb1 illa macula Mithridatico bello superiore concepta concepta HE : suscepta cett. quae penitus iam iam om. H insedit ac nimis inveteravit in populi Romani nomine, quod is qui uno die tota in Asia tot in civitatibus uno nuntio atque una significatione significatione H : significatione litterarum cett. omnis omnis scripsi : om. codd. ( post -one) curavit HE : denotavit cett. civis Romanos necandos trucidandosque curavit, non modo adhuc poenam nullam suo dignam scelere scelere dignam H suscepit sed ab illo tempore annum iam tertium et vicesimum regnat et ita regnat om. t p , et ita regnat ut se non Ponti Ponti E p : Ponto cett. neque Cappadociae latebris occultare velit sed emergere ex ex Ht : et E : e dp patrio regno atque in vestris vectigalibus, hoc est in Asiae luce, versari. 7. ac ne illud quidem vobis neglegendum est quod mihi ego extremum proposueram, cum essem de belli genere genere belli H dicturus, quod ad multorum bona civium Romanorum pertinet; quorum vobis pro vestra sapientia, Quirites, habenda est ratio diligenter. nam et publicani, homines honestissimi atque atque HE : et cett. ornatissimi, suas rationes et copias in illam provinciam contulerunt, quorum ipsorum per se res et fortunae vobis curae esse debent. etenim, si vectigalia nervos esse rei publicae semper duximus, eum certe ordinem qui exercet illa firmamentum ceterorum ordinum recte esse recte esse necesse H dicemus. | |
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| 119. Cicero, Pro Caelio, 32, 34, 33 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Roller (2018) 127 |
| 120. Dead Sea Scrolls, 4Qmmt, 0 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •house, of jacob Found in books: Berglund Crostini and Kelhoffer (2022) 115 |
| 121. Propertius, Elegies, 1.16, 2.30.12-2.30.16, 2.31, 3.2.11-3.2.12, 3.2.15-3.2.16, 3.21.15 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •night/nighttime, house of •apollo, painting of, in augustus’ house •interior spaces, palaces and houses of wealthy •augustus, houses of •houses, location of wealthy Found in books: Jenkyns (2013) 294, 305, 320; Ker and Wessels (2020) 10; Xinyue (2022) 4 |
| 122. Hyginus, Fabulae (Genealogiae), 261, 36 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Ker and Wessels (2020) 298 |
| 123. Horace, Epodes, 4.19 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •apollo, painting of, in augustus’ house Found in books: Xinyue (2022) 4 |
| 124. Horace, Letters, 1.18.53-1.18.54, 2.1.139-2.1.144, 2.2.180-2.2.181 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •golden house of nero •house of c. julius polybius at pompeii •interior spaces, palaces and houses of wealthy Found in books: Jenkyns (2013) 79, 305; Mackey (2022) 153 |
| 125. Catullus, Poems, 64.43-64.49, 64.87-64.88, 64.284 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •houses, location of wealthy •interior spaces, palaces and houses of wealthy •golden house of nero •houses, of republican upper class Found in books: Huebner and Laes (2019) 130; Jenkyns (2013) 41, 147, 304 |
| 126. Sallust, Catiline, 25.2, 25.4-25.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pompeii, “house of the triclinium,” fresco of female diner •murals, “house of the triclinium” Found in books: Cosgrove (2022) 181 |
127. Dionysius of Halycarnassus, Roman Antiquities, 5.19.1-5.19.2, 5.39.4, 5.48.3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •houses, location of wealthy Found in books: Jenkyns (2013) 185 | 5.19.1. After the death of Brutus his colleague Valerius became suspected by the people of a design to make himself king. The first ground of their suspicion was his continuing alone in the magistracy, when he ought immediately to have chosen a colleague as Brutus had done after he had expelled Collatinus. Another reason was that he had built his house in an invidious place, having chosen for that purpose a fairly high and steep hill, called by the Romans Velia, which commands the Forum. 5.19.2. But the consul, being informed by his friends that these things displeased the people, appointed a day for the election and chose for his colleague Spurius Lucretius, who died after holding the office for only a few days. In his place he then chose Marcus Horatius, and removed his house from the top to the bottom of the hill, in order that the Romans, as he himself said in one of his speeches to the people, might stone him from the hill above if they found him guilty of any wrongdoing. 5.39.4. Then for the first time the commonwealth, recovering from the defeat received at the hands of the Tyrrhenians, recovered its former spirit and dared as before to aim at the supremacy over its neighbours. The Romans decreed a triumph jointly to both the consuls, and, as a special gratification to one of them, Valerius, ordered that a site should be given him for his habitation on the best part of the Palatine Hill and that the cost of the building should be defrayed from the public treasury. The folding doors of this house, near which stands the brazen bull, are the only doors in Rome either of public or private buildings that open outwards. 5.48.3. A sure and incontestable proof of the frugality he had shown during his whole lifetime was the poverty that was revealed after his death. For in his whole estate he did not leave enough even to provide for his funeral and burial in such a manner as became a man of his dignity, but his relations were intending to carry his body out of the city in a shabby manner, and as one would that of an ordinary man, to be burned and buried. The senate, however, learning how impoverished they were, decreed that the expenses of his burial should be defrayed from the public treasury, and appointed a place in the city near the Forum, at the foot of the Velia, where his body was burned and buried, an honour paid to him alone of all the illustrious men down to my time. This place is, as it were, sacred and dedicated to his posterity as a place of burial, an advantage greater than any wealth or royalty, if one measures happiness, not by shameful pleasures, but by the standard of honour. |
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128. Diodorus Siculus, Historical Library, 1.25.1, 17.16.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pompeii, iseum in, house of loreius tibur-tinus •pompeii, “house of the triclinium,” fresco of female diner Found in books: Cosgrove (2022) 161; Griffiths (1975) 152 | 1.25.1. In general, there is great disagreement over these gods. For the same goddess is called by some Isis, by others Demeter, by others Thesmophorus, by others Selenê, by others Hera, while still others apply to her all these names. 17.16.4. He celebrated the festival for nine days, naming each day after one of the Muses. He erected a tent to hold a hundred couches and invited his Friends and officers, as well as the ambassadors from the cities, to the banquet. Employing great magnificence, he entertained great numbers in person besides distributing to his entire force sacrificial animals and all else suitable for the festive occasion, and put his army in a fine humour. |
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| 129. Julius Caesar, De Bello Civli, 3.32 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •appius claudius, imposition of house tax on cilicia by •herod the great, taxes of, house tax •scipio (proconsul of syria), and house tax on asia Found in books: Udoh (2006) 179 |
| 130. Horace, Odes, 1.4.13-1.4.14, 1.9, 1.18.9-1.18.12, 1.25, 2.14.25-2.14.28, 2.18, 2.18.1-2.18.5, 3.10, 3.29.6-3.29.12, 3.30 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •golden house of nero •houses, location of wealthy •interior spaces, palaces and houses of wealthy •night/nighttime, house of Found in books: Jenkyns (2013) 68, 150, 305, 307, 315; Ker and Wessels (2020) 10 |
| 131. Horace, Sermones, 2.3.16 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pompeii, house of the vettii Found in books: Rutledge (2012) 58 |
| 132. Livy, Per., 53, 52 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Poulsen and Jönsson (2021) 315, 316 |
| 133. Ovid, Epistulae Ex Ponto, 2.1.18, 2.1.57-2.1.58, 2.4.19-2.4.20 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •augustus, houses of •julius caesar, house of Found in books: Jenkyns (2013) 36, 78 |
134. Ovid, Metamorphoses, 1.560-1.561, 2.1-2.24, 2.737, 2.766-2.770, 4.763-4.765, 8.562-8.564, 8.644-8.648, 8.698-8.702, 9.101-9.102, 9.230-9.231, 10.456-10.457, 11.593-11.618, 15.588-15.589, 15.862-15.865 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •julius caesar, house of •interior spaces, palaces and houses of wealthy •golden house of nero •houses, interiors of wealthy •obsequens, octavius quartio, house of •augustus, houses of •augustus, palatine hill house of •rome, people of and augustus as pater patriae, augustus’s honorary house decorations from Found in books: Fertik (2019) 65; Jenkyns (2013) 36, 78, 283, 294, 305; Ker and Wessels (2020) 296, 297| 1.560. tu ducibus Latiis aderis, cum laeta triumphum 1.561. vox canet et visent longas Capitolia pompas: 2.1. Regia Solis erat sublimibus alta columnis, 2.2. clara micante auro flammasque imitante pyropo: 2.3. cuius ebur nitidum fastigia summa tegebat, 2.4. argenti bifores radiabant lumine valvae. 2.5. Materiam superabat opus: nam Mulciber illic 2.6. aequora caelarat medias cingentia terras, 2.7. terrarumque orbem, caelumque quod inminet orbi. 2.8. Caeruleos habet unda deos, Tritona canorum 2.9. Proteaque ambiguum, balaenarumque prementem 2.10. Aegaeona suis inmania terga lacertis, 2.11. Doridaque et natas, quarum pars nare videtur, 2.12. pars in mole sedens virides siccare capillos, 2.13. pisce vehi quaedam: facies non omnibus una, 2.14. non diversa tamen, qualem decet esse sororum. 2.15. Terra viros urbesque gerit silvasque ferasque 2.16. fluminaque et nymphas et cetera numina ruris. 2.17. Haec super imposita est caeli fulgentis imago 2.18. signaque sex foribus dextris totidemque sinistris. 2.19. Quo simul acclivi Clymeneia limite proles 2.20. venit et intravit dubitati tecta parentis, 2.21. protinus ad patrios sua fert vestigia vultus 2.22. consistitque procul: neque enim propiora ferebat 2.23. lumina. Purpurea velatus veste sedebat 2.24. in solio Phoebus claris lucente smaragdis. 2.737. Pars secreta domus ebore et testudine cultos 2.766. constitit ante domum (neque enim succedere tectis 2.767. fas habet) et postes extrema cuspide pulsat. 2.768. Concussae patuere fores. Videt intus edentem 2.769. vipereas carnes, vitiorum alimenta suorum, 2.770. Invidiam, visaque oculos avertit. At illa 4.763. atria tota patent, pulchroque instructa paratu 4.764. Cepheni proceres ineunt convivia regis. 4.765. Postquam epulis functi generosi munere Bacchi 8.562. Pumice multicavo nec levibus atria tophis 8.563. structa subit: molli tellus erat umida musco, 8.564. summa lacunabant alterno murice conchae. 8.644. Multifidasque faces ramaliaque arida tecto 8.645. detulit et minuit parvoque admovit aeno. 8.646. Quodque suus coniunx riguo conlegerat horto, 8.647. truncat holus foliis; furca levat illa bicorni 8.648. sordida terga suis nigro pendentia tigno 8.698. Dumque ea mirantur, dum deflent fata suorum, 8.699. illa vetus, dominis etiam casa parva duobus 8.700. vertitur in templum: furcas subiere columnae, 8.701. stramina flavescunt, aurataque tecta videntur 8.702. caelataeque fores adopertaque marmore tellus. 9.101. At te, Nesse ferox, eiusdem virginis ardor 9.102. perdiderat volucri traiectum terga sagitta. 9.230. arboribus caesis, quas ardua gesserat Oete, 9.231. inque pyram structis, arcum pharetramque capacem 10.456. caecum iter explorat. Thalami iam limina tangit, 10.457. iamque fores aperit, iam ducitur intus: at illi 11.593. mons cavus, ignavi domus et penetralia Somni: 11.594. quo numquam radiis oriens mediusve cadensve 11.595. Phoebus adire potest. Nebulae caligine mixtae 11.596. exhalantur humo dubiaeque crepuscula lucis. 11.597. Non vigil ales ibi cristati cantibus oris 11.598. evocat auroram, nec voce silentia rumpunt 11.599. sollicitive canes canibusve sagacior anser. 11.600. Non fera, non pecudes, non moti flamine rami 11.601. humanaeve sonum reddunt convicia linguae: 11.602. muta quies habitat; saxo tamen exit ab imo 11.603. rivus aquae Lethes, per quem cum murmure labens 11.604. invitat somnos crepitantibus unda lapillis. 11.605. Ante fores antri fecunda papavera florent 11.606. innumeraeque herbae, quarum de lacte soporem 11.607. nox legit et spargit per opacas umida terras. 11.608. Ianua nec verso stridores cardine reddit: 11.609. nulla domo tota, custos in limine nullus. 11.610. At medio torus est ebeno sublimis in antro, 11.611. plumeus, unicolor, pullo velamine tectus: 11.612. quo cubat ipse deus membris languore solutis. 11.613. Hunc circa passim varias imitantia formas 11.614. somnia vana iacent totidem, quot messis aristas, 11.615. silva gerit frondes, eiectas litus harenas. 11.616. Quo simul intravit manibusque obstantia virgo 11.617. somnia dimovit, vestis fulgore reluxit 11.618. sacra domus, tardaque deus gravitate iacentes 15.588. “talia di pellant! Multoque ego iustius aevum 15.589. exsul agam, quam me videant Capitolia regem!” 15.862. cesserunt, dique Indigetes genitorque Quirine 15.863. urbis et invicti genitor Gradive Quirini, 15.864. Vestaque Caesareos inter sacrata penates, 15.865. et cum Caesarea tu, Phoebe domestice, Vesta, | |
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| 135. Livy, History, 1.33.8, 2.7.6-2.7.7, 2.7.10-2.7.12, 3.31, 4.13-4.16, 4.16.1, 5.7.1, 5.39.12, 6.11-6.20, 7.6.4, 9.34.1, 9.46.14-9.46.15, 10.11.9, 21.7.7, 21.34.6, 22.33.1, 34.31.17 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •houses, location of wealthy •houses, location of poor •elites, house of •house, possession of •houses/domus, as locus of plotting •houses/domus, practical effects of •houses/domus, symbolic effects of •houses/domus, demolition of •houses/domus, of oneself •houses/domus, falling short of model •houses/domus, of enemy Found in books: Fertik (2019) 61; Jenkyns (2013) 180, 184, 185; Lampe (2003) 58, 245; Roller (2018) 102, 104, 188, 240, 241, 248, 249 |
| 136. Anon., Sibylline Oracles, 3.715-3.719, 3.722-3.723, 3.755 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •house of adiabene Found in books: Piotrkowski (2019) 223 |
137. Lucretius Carus, On The Nature of Things, 2.847-2.848, 3.221-3.222, 4.687 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •golden house of nero Found in books: Jenkyns (2013) 41| 2.847. sicut amaracini blandum stactaeque liquorem 2.848. et nardi florem, nectar qui naribus halat, 3.221. quod genus est, Bacchi cum flos evanuit aut cum 3.222. spiritus unguenti suavis diffugit in auras 4.687. Hic odor ipse igitur, naris qui cumque lacessit, | |
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| 138. Asconius Pedianus Quintus, In Milonianam, None (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pompeii, house of Found in books: Clark (2007) 232 |
| 139. Ovid, Tristia, 3.1.31-3.1.34 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •pompeii, house of the vettii •augustus, palatine hill house of •house of catulus •house of hortensius Found in books: Fertik (2019) 66, 67; Rutledge (2012) 58 |
140. Ovid, Fasti, 1.209-1.210, 1.607-1.616, 2.639, 2.645-2.658, 2.679-2.682, 4.861, 4.949-4.952, 4.954, 5.551-5.568, 6.203-6.204 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •golden house of nero •augustus, houses of •house of sutoria primigenia at pompeii •house of c. julius polybius at pompeii •house of the arches at pompeii •augustus, palatine hill house of •rome, people of and augustus as pater patriae, augustus’s honorary house decorations from •interior spaces, palaces and houses of wealthy •houses/domus, falling short of model Found in books: Fertik (2019) 65; Jenkyns (2013) 78, 294, 315; Mackey (2022) 153, 266, 269; Roller (2018) 124| 1.209. at postquam fortuna loci caput extulit huius, 1.210. et tetigit summos vertice Roma deos, 1.607. sed tamen humanis celebrantur honoribus omnes: 1.608. hic socium summo cum Iove nomen habet, 1.609. sancta vocant augusta patres, augusta vocantur 1.610. templa sacerdotum rite dicata manu; 1.611. huius et augurium dependet origine verbi, 1.612. et quodcumque sua Iuppiter auget ope. 1.613. augeat imperium nostri ducis, augeat annos, 1.614. protegat et vestras querna corona fores, 1.615. auspicibusque deis tanti cognominis heres 1.616. omine suscipiat, quo pater, orbis onus I 15. G CAR 2.639. Nox ubi transient, solito celebretur honore 2.645. ara fit: huc ignem curto fert rustica testu 2.646. sumptum de tepidis ipsa colona focis, 2.647. ligna senex minuit concisaque construit arte 2.648. et solida ramos figere pugnat humo: 2.649. tum sicco primas inritat cortice flammas, 2.650. stat puer et manibus lata canistra tenet. 2.651. inde ubi ter fruges medios immisit in ignis, 2.652. porrigit incisos filia parva favos, 2.653. vina tenent alii; libantur singula flammis; 2.654. spectant, et linguis candida turba favet. 2.655. spargitur et caeso communis Terminus agno 2.656. nec queritur, lactans cum sibi porca datur, 2.657. conveniunt celebrantque dapes vicinia simplex 2.658. et cantant laudes, Termine sancte, tuas: 2.679. est via, quae populum Laurentes ducit in agros, 2.680. quondam Dardanio regna petita duci: 2.681. illa lanigeri pecoris tibi, Termine, fibris 2.682. sacra videt fieri sextus ab urbe lapis, 4.861. et quotiens steteris domito sublimis in orbe, 4.949. aufer Vesta diem! cognati Vesta recepta est 4.950. limine: sic iusti constituere patres. 4.951. Phoebus habet partem, Vestae pars altera cessit; 4.952. quod superest illis, tertius ipse tenet, 4.954. stet domus: aeternos tres habet una deos. 5.551. Ultor ad ipse suos caelo descendit honores 5.552. templaque in Augusto conspicienda foro. 5.553. et deus est ingens et opus: debebat in urbe 5.554. non aliter nati Mars habitare sui. 5.555. digna Giganteis haec sunt delubra tropaeis: 5.556. hinc fera Gradivum bella movere decet, 5.557. seu quis ab Eoo nos impius orbe lacesset, 5.558. seu quis ab occiduo sole domandus erit. 5.559. prospicit armipotens operis fastigia summi 5.560. et probat invictos summa tenere deos. 5.561. prospicit in foribus diversae tela figurae 5.562. armaque terrarum milite victa suo. 5.563. hinc videt Aenean oneratum pondere caro 5.564. et tot Iuleae nobilitatis avos: 5.565. hinc videt Iliaden humeris ducis arma ferentem, 5.566. claraque dispositis acta subesse viris, 5.567. spectat et Augusto praetextum nomine templum, 5.568. et visum lecto Caesare maius opus. 6.203. Appius est auctor, Pyrrho qui pace negata 6.204. multum animo vidit, lumine captus erat. | 1.209. But ever since Fortune, here, has raised her head, 1.210. And Rome has brushed the heavens with her brow, 1.607. Augustus alone has a name that ranks with great Jove. 1.608. Sacred things are called august by the senators, 1.609. And so are temples duly dedicated by priestly hands. 1.610. From the same root comes the word augury, 1.611. And Jupiter augments things by his power. 1.612. May he augment our leader’s empire and his years, 1.613. And may the oak-leaf crown protect his doors. 1.614. By the god’s auspices, may the father’s omen 1.615. Attend the heir of so great a name, when he rules the world. 1.616. When the third sun looks back on the past Ides, 2.639. When night has passed, let the god be celebrated 2.645. An altar’s made: here the farmer’s wife herself 2.646. Brings coals from the warm hearth on a broken pot. 2.647. The old man cuts wood and piles the logs with skill, 2.648. And works at setting branches in the solid earth. 2.649. Then he nurses the first flames with dry bark, 2.650. While a boy stands by and holds the wide basket. 2.651. When he’s thrown grain three times into the fire 2.652. The little daughter offers the sliced honeycombs. 2.653. Others carry wine: part of each is offered to the flames: 2.654. The crowd, dressed in white, watch silently. 2.655. Terminus, at the boundary, is sprinkled with lamb’s blood, 2.656. And doesn’t grumble when a sucking pig is granted him. 2.657. Neighbours gather sincerely, and hold a feast, 2.658. And sing your praises, sacred Terminus: 2.679. There’s a track that takes people to the Laurentine fields, 2.680. The kingdom once sought by Aeneas, the Trojan leader: 2.681. The sixth milestone from the City, there, bears witne 2.682. To the sacrifice of a sheep’s entrails to you, Terminus. 4.861. May all others fail to reach your shoulders. 4.949. At her kinsman’s threshold: so the Senators justly decreed. 4.950. Phoebus takes part of the space there: a further part remain 4.951. For Vesta, and the third part that’s left, Caesar occupies. 4.952. Long live the laurels of the Palatine: long live that house 5.551. Am I wrong, or did weapons clash? I’m not: they clashed, 5.552. Mars comes, giving the sign for war as he comes. 5.553. The Avenger himself descends from the sky 5.554. To view his shrine and honours in Augustus’ forum. 5.555. The god and the work are mighty: Mar 5.556. Could not be housed otherwise in his son’s city. 5.557. The shrine is worthy of trophies won from Giants: 5.558. From it the Marching God initiates fell war, 5.559. When impious men attack us from the East, 5.560. Or those from the setting sun must be conquered. 5.561. The God of Arms sees the summits of the work, 5.562. And approves of unbeaten gods holding the heights. 5.563. He sees the various weapons studding the doors, 5.564. Weapons from lands conquered by his armies. 5.565. Here he views Aeneas bowed by his dear burden, 5.566. And many an ancestor of the great Julian line: 5.567. There he views Romulus carrying Acron’s weapon 5.568. And famous heroes’ deeds below their ranked statues. 6.203. Appius was responsible, who, when peace was denied Pyrrhus, 6.204. Saw clearly with his mind, though deprived of sight. |
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| 141. Tibullus, Elegies, 1.10.19-1.10.24 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •house of c. julius polybius at pompeii •house of the arches at pompeii Found in books: Mackey (2022) 153, 266 |
| 142. Augustus, Res Gestae Divi Augusti, 14, 34 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jenkyns (2013) 22; Xinyue (2022) 4 |
143. Philo of Alexandria, On The Life of Moses, 2.232 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •adiabene royal house, conversion of Found in books: Cohen (2010) 306 | 2.232. Also, let the same regulations be observed with respect to those who are hindered, not by mourning, but by a distant journey, from offering up their sacrifice in common with and at the same time with the whole nation. "For those who are travelling in a foreign land, or dwelling in some other country, do no wrong, so as to deserve to be deprived of equal honour with the rest, especially since one country will not contain the entire nation by reason of its great numbers, but has sent out colonies in every direction." |
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| 144. Philo of Alexandria, Against Flaccus, 6.43 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •adiabene royal house, conversion of Found in books: Cohen (2010) 306 |
| 145. Philo of Alexandria, On The Embassy To Gaius, 36.281-36.283 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Cohen (2010) 306 |
| 146. Vitruvius Pollio, On Architecture, 3.8, 6.5, 6.5.1-6.5.3, 7.5.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •house, possession of •house of the tragic poet •iphigenia (painting, house of the tragic poet) •pompeian houses, atria of •pompeian houses, courtyards of •house, reflective of identity and power •satyr-mosaic emblema (house of the tragic poet) •pompeii, house of the vettii •obsequens, octavius quartio, house of Found in books: Fertik (2019) 122; Ker and Wessels (2020) 299; Lampe (2003) 369; Rutledge (2012) 58, 64 |
| 147. Ovid, Amores, 1.6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •night/nighttime, house of Found in books: Ker and Wessels (2020) 10 |
| 148. Plutarch, Camillus, 36 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •houses/domus, demolition of •houses/domus, symbolic effects of Found in books: Roller (2018) 249 |
| 149. Plutarch, Dialogue On Love, 8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •night/nighttime, house of Found in books: Ker and Wessels (2020) 10 |
150. Plutarch, On Isis And Osiris, 9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •night/nighttime, house of Found in books: Ker and Wessels (2020) 10 | 9. The kings were appointed from the priests or from the military class, since the military class had eminence and honour because of valour, and the priests because of wisdom. But he who was appointed from the military class was at once made one of the priests and a participant in their philosophy, which, for the most part, is veiled in myths and in words containing dim reflexions and adumbrations of the truth, as they themselves intimate beyond question by appropriately placing sphinxes Cf. Clement of Alexandria, Stromateis , v. 5. 31, chap. 5 (p. 664 Potter). before their shrines to indicate that their religious teaching has in it an enigmatical sort of wisdom. In Saïs the statue of Athena, whom they believe to be Isis, bore the inscription: I am all that has been, and is, and shall be, and my robe no mortal has yet uncovered. Moreover, most people believe that Amoun is the name given to Zeus in the land of the Egyptians, Cf. Herodotus, ii. 42. a name which we, with a slight alteration, pronounce Ammon. But Manetho of Sebennytus thinks that the meaning concealed or concealment lies in this word. Hecataeus Cf. Diels, Fragmente der Vorsokratiker , Hecataeus (60), No. B, 8. of Abdera, however, says that the Egyptians use this expression one to another whenever they call to anyone, for the word is a form of address. When they, therefore, address the supreme god, whom they believe to be the same as the Universe, as if he were invisible and concealed, and implore him to make himself visible and manifest to them, they use the word Amoun ; so great, then, was the circumspection of the Egyptians in their wisdom touching all that had to do wTith the gods. |
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151. Plutarch, Brutus, 14.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jenkyns (2013) 183| 14.3. εἰς ταύτην οὖν ἡ σύγκλητος ἐκαλεῖτο τοῦ Μαρτίου μηνὸς μάλιστα μεσοῦντος ʽεἰδοὺς Μαρτίας τὴν ἡμέραν Ῥωμαῖοι καλοῦσιν̓, ὥστε καὶ δαίμων τις ἐδόκει τὸν ἄνδρα τῇ Πομπηΐου δίκῃ προσάξειν. | 14.3. |
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152. New Testament, Ephesians, 2.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 99| 2.19. Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ, | 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God, |
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| 153. Plutarch, Lucullus, 39 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pompeii, house of the vettii Found in books: Rutledge (2012) 58 |
| 154. Pliny The Elder, Natural History, 3.67, 5.71, 5.128, 7.34, 34.6-34.8, 34.28-34.29, 34.92, 35.4-35.5, 35.26, 35.52, 35.114, 35.130, 35.139, 36.36, 36.41, 36.101, 36.162, 36.185, 37.11, 37.13-37.14 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jenkyns (2013) 307, 315; Keddie (2019) 63; Ker and Wessels (2020) 293; Rutledge (2012) 55, 58, 59, 64, 188, 239; Viglietti and Gildenhard (2020) 364 |
155. New Testament, Colossians, 4.15-4.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 359| 4.15. Ἀσπάσασθε τοὺς ἐν Λαοδικίᾳ ἀδελφοὺς καὶ Νύμφαν καὶ τὴν κατʼ οἶκον αὐτῆς ἐκκλησίαν. 4.16. καὶ ὅταν ἀναγνωσθῇ παρʼ ὑμῖν ἡ ἐπιστολή, ποιήσατε ἵνα καὶ ἐν τῇ Λαοδικέων ἐκκλησίᾳ ἀναγνωσθῇ, καὶ τὴν ἐκ Λαοδικίας ἵνα καὶ ὑμεῖς ἀναγνῶτε. 4.17. καὶ εἴπατε Ἀρχίππῳ Βλέπε τὴν διακονίαν ἣν παρέλαβες ἐν κυρίῳ, ἵνα αὐτὴν πληροῖς. | 4.15. Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house. 4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea. 4.17. Tell Archippus, "Take heed to the ministry which you have received in the Lord, that you fulfill it." |
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156. New Testament, Philemon, 1.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •houses of worship •house, possession of Found in books: Lampe (2003) 193; Scopello (2008) 316| 1.2. καὶ Ἀπφίᾳ τῇ ἀδελφῇ καὶ Ἀρχίππῳ τῷ συνστρατιώτῃ ἡμῶν καὶ τῇ κατʼ οἶκόν σου ἐκκλησίᾳ· | 1.2. to the beloved Apphia, to Archippus, our fellow soldier, and to the assembly in your house: |
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157. New Testament, Acts, 2.14-2.40, 2.42-2.47, 3.11, 4.32-4.37, 5.12-5.13, 12.12, 18.6-18.7, 18.11, 19.9, 28.24-28.31 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022) 115; Keddie (2019) 238; Lampe (2003) 191, 192, 359, 370| 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, 2.16. ἀλλὰ τοῦτό ἐστιν τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ 2.17. 2.18. 2.19. 2.20. 2.21. 2.22. Ἄνδρες Ἰσραηλεῖται, ἀκούσατε τοὺς λόγους τούτους. Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις οἷς ἐποίησεν διʼ αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε, 2.23. τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε, 2.24. ὃν ὁ θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπʼ αὐτοῦ· 2.25. Δαυεὶδ γὰρ λέγει εἰς αὐτόν 2.26. 2.27. 2.28. 2.29. Ἄνδρες ἀδελφοί, ἐξὸν εἰπεῖν μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δαυείδ, ὅτι καὶ ἐτελεύτησεν καὶ ἐτάφη καὶ τὸ μνῆμα αὐτοῦ ἔστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης· 2.30. προφήτης οὖν ὑπάρχων, καὶ εἰδὼς ὅτι ὅρκῳ ὤμοσεν αὐτῷ ὁ θεὸςἐκ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ, 2.31. προιδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ χριστοῦ ὅτι οὔτε ἐνκατελείφθη εἰς ᾄδην οὔτε ἡ σὰρξ αὐτοῦεἶδεν διαφθοράν. 2.32. τοῦτον τὸν Ἰησοῦν ἀνέστησεν ὁ θεός, οὗ πάντες ἡμεῖς ἐσμὲν μάρτυρες. 2.33. τῇ δεξιᾷ οὖν τοῦ θεοῦ ὑψωθεὶς τήν τε ἐπαγγελίαν τοῦ πνεύματος τοῦ ἁγίου λαβὼν παρὰ τοῦ πατρὸς ἐξέχεεν τοῦτο ὃ ὑμεῖς [καὶ] βλέπετε καὶ ἀκούετε. 2.34. οὐ γὰρ Δαυεὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέγει δὲ αὐτός 2.35. 2.36. ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε. 2.37. Ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν, εἶπάν τε πρὸς τὸν Πέτρον καὶ τοὺς λοιποὺς ἀποστόλους Τί ποιήσωμεν, 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· 2.39. ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν καὶ πᾶσι τοῖς εἰς μακρὰν ὅσους ἂν προσκαλέσηται Κύριος ὁ θεὸς ἡμῶν. 2.40. ἑτέροις τε λόγοις πλείοσιν διεμαρτύρατο, καὶ παρεκάλει αὐτοὺς λέγων Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης. 2.42. ἦσαν δὲ προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ κοινωνίᾳ, τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς. 2.43. Ἐγίνετο δὲ πάσῃ ψυχῇ φόβος, πολλὰ δὲ τέρατα καὶ σημεῖα διὰ τῶν ἀποστόλων ἐγίνετο. 2.44. πάντες δὲ οἱ πιστεύσαντες ἐπὶ τὸ αὐτὸ εἶχον ἅπαντα κοινά, 2.45. καὶ τὰ κτήματα καὶ τὰς ὑπάρξεις ἐπίπρασκον καὶ διεμέριζον αὐτὰ πᾶσιν καθότι ἄν τις χρείαν εἶχεν· 2.46. καθʼ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές τε κατʼ οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας, 2.47. αἰνοῦντες τὸν θεὸν καὶ ἔχοντες χάριν πρὸς ὅλον τὸν λαόν. ὁ δὲ κύριος προσετίθει τοὺς σωζομένους καθʼ ἡμέραν ἐπὶ τὸ αὐτό. 3.11. Κρατοῦντος δὲ αὐτοῦ τὸν Πέτρον καὶ τὸν Ἰωάνην συνέδραμεν πᾶς ὁ λαὸς πρὸς αὐτοὺς ἐπὶ τῇ στοᾷ τῇ καλουμένῃ Σολομῶντος ἔκθαμβοι. 4.32. Τοῦ δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία, καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλʼ ἦν αὐτοῖς πάντα κοινά. 4.33. καὶ δυνάμει μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τοῦ κυρίου Ἰησοῦ τῆς ἀναστάσεως, χάρις τε μεγάλη ἦν ἐπὶ πάντας αὐτούς. 4.34. οὐδὲ γὰρ ἐνδεής τις ἦν ἐν αὐτοῖς· ὅσοι γὰρ κτήτορες χωρίων ἢ οἰκιῶν ὑπῆρχον, πωλοῦντες ἔφερον τὰς τιμὰς τῶν πιπρασκομένων 4.35. καὶ ἐτίθουν παρὰ τοὺς πόδας τῶν ἀποστόλων· διεδίδετο δὲ ἑκάστῳ καθότι ἄν τις χρείαν εἶχεν. 4.36. Ἰωσὴφ δὲ ὁ ἐπικληθεὶς Βαρνάβας ἀπὸ τῶν ἀποστόλων, ὅ ἐστιν μεθερμηνευόμενον Υἱὸς Παρακλήσεως, Λευείτης, Κύπριος τῷ γένει, 4.37. ὑπάρχοντος αὐτῷ ἀγροῦ πωλήσας ἤνεγκεν τὸ χρῆμα καὶ ἔθηκεν παρὰ τοὺς πόδας τῶν ἀποστόλων. 5.12. Διὰ δὲ τῶν χειρῶν τῶν ἀποστόλων ἐγίνετο σημεῖα καὶ τέρατα πολλὰ ἐν τῷ λαῷ· καὶ ἦσαν ὁμοθυμαδὸν πάντες ἐν τῇ Στοᾷ Σολομῶντος· 5.13. τῶν δὲ λοιπῶν οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς· 12.12. συνιδών τε ἦλθεν ἐπὶ τὴν οἰκίαν τῆς Μαρίας τῆς μητρὸς Ἰωάνου τοῦ ἐπικαλουμένου Μάρκου, οὗ ἦσαν ἱκανοὶ συνηθροισμένοι καὶ προσευχόμενοι. 18.6. ἀντιτασσομένων δὲ αὐτῶν καὶ βλασφημούντων ἐκτιναξάμενος τὰ ἱμάτια εἶπεν πρὸς αὐτούς Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν· καθαρὸς ἐγώ· ἀπὸ τοῦ νῦν εἰς τὰ ἔθνη πορεύσομαι. 18.7. καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς οἰκίαν τινὸς ὀνόματι Τιτίου Ἰούστου σεβομένου τὸν θεόν, οὗ ἡ οἰκία ἦν συνομοροῦσα τῇ συναγωγῇ. 18.11. Ἐκάθισεν δὲ ἐνιαυτὸν καὶ μῆνας ἓξ διδάσκων ἐν αὐτοῖς τὸν λόγον τοῦ θεοῦ. 19.9. ὡς δέ τινες ἐσκληρύνοντο καὶ ἠπείθουν κακολογοῦντες τὴν ὁδὸν ἐνώπιον τοῦ πλήθους, ἀποστὰς ἀπʼ αὐτῶν ἀφώρισεν τοὺς μαθητάς, καθʼ ἡμέραν διαλεγόμενος ἐν τῇ σχολῇ Τυράννου . 28.24. Καὶ οἱ μὲν ἐπείθοντο τοῖς λεγομένοις οἱ δὲ ἠπίστουν, 28.25. ἀσύμφωνοι δὲ ὄντες πρὸς ἀλλήλους ἀπελύοντο, εἰπόντος τοῦ Παύλου ῥῆμα ἓν ὅτι Καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλάλησεν διὰ Ἠσαίου τοῦ προφήτου πρὸς τοὺς πατέρας ὑμῶν 28.26. λέγων 28.27. 28.28. γνωστὸν οὖν ὑμῖν ἔστω ὅτι τοῖς ἔθνεσιν ἀπεστάλη τοῦτο τὸ σωτήριον τοῦ θεοῦ· αὐτοὶ καὶ ἀκούσονται. 28.29. 28.30. Ἐνέμεινεν δὲ διετίαν ὅλην ἐν ἰδίῳ μισθώματι, καὶ ἀπεδέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν, 28.31. κηρύσσων τὴν βασιλείαν τοῦ θεοῦ καὶ διδάσκων τὰ περὶ τοῦ κυρίου Ἰησοῦ Χριστοῦ μετὰ πάσης παρρησίας ἀκωλύτως. | 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. 2.16. But this is what has been spoken through the prophet Joel: 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. 2.21. It will be, that whoever will call on the name of the Lord will be saved.' 2.22. "You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know, 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.25. For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. 2.28. You made known to me the ways of life. You will make me full of gladness with your presence.' 2.29. "Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne, 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand, 2.35. Until I make your enemies the footstool of your feet."' 2.36. "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." 2.37. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do?" 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. 2.39. For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself." 2.40. With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation!" 2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 2.43. Fear came on every soul, and many wonders and signs were done through the apostles. 2.44. All who believed were together, and had all things common. 2.45. They sold their possessions and goods, and distributed them to all, according as anyone had need. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, 2.47. praising God, and having favor with all the people. The Lord added to the assembly day by day those who were being saved. 3.11. As the lame man who was healed held Peter and John, all the people ran together to them in the porch that is called Solomon's, greatly wondering. 4.32. The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common. 4.33. With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all. 4.34. For neither was there among them any who lacked, for as many as were owners of lands or houses sold them, and brought the prices of the things that were sold, 4.35. and laid them at the apostles' feet, and distribution was made to each, according as anyone had need. 4.36. Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, Son of Exhortation), a Levite, a man of Cyprus by race, 4.37. having a field, sold it, and brought the money and laid it at the apostles' feet. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.13. None of the rest dared to join them, however the people honored them. 12.12. Thinking about that, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together and were praying. 18.6. When they opposed him and blasphemed, he shook out his clothing and said to them, "Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles!" 18.7. He departed there, and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. 18.11. He lived there a year and six months, teaching the word of God among them. 19.9. But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus. 28.24. Some believed the things which were spoken, and some disbelieved. 28.25. When they didn't agree among themselves, they departed after Paul had spoken one word, "The Holy Spirit spoke well through Isaiah, the prophet, to our fathers, 28.26. saying, 'Go to this people, and say, In hearing, you will hear, And will in no way understand. In seeing, you will see, And will in no way perceive. 28.27. For this people's heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, Hear with their ears, Understand with their heart, And would turn again, And I would heal them.' 28.28. "Be it known therefore to you, that the salvation of God is sent to the Gentiles. They will also hear." 28.29. When he had said these words, the Jews departed, having a great dispute among themselves. 28.30. Paul stayed two whole years in his own rented house, and received all who went in to him, 28.31. preaching the Kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, without hinderance. |
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| 158. New Testament, 2 Timothy, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Renberg (2017) 400, 737 |
159. New Testament, 2 Corinthians, 1.1, 11.7-11.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 191, 359| 1.1. ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ καὶ Τιμόθεος ὁ ἀδελφὸς τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, σὺν τοῖς ἁγίοις πᾶσιν τοῖς οὖσιν ἐν ὅλῃ τῇ Ἀχαίᾳ· 11.7. Ἢ ἁμαρτίαν ἐποίησα ἐμαυτὸν ταπεινῶν ἵνα ὑμεῖς ὑψωθῆτε, ὅτι δωρεὰν τὸ τοῦ θεοῦ εὐαγγέλιον εὐηγγελισάμην ὑμῖν; 11.8. ἄλλας ἐκκλησίας ἐσύλησα λαβὼν ὀψώνιον πρὸς τὴν ὑμῶν διακονίαν, 11.9. καὶ παρὼν πρὸς ὑμᾶς καὶ ὑστερηθεὶς οὐ κατενάρκησα οὐθενός· τὸ γὰρ ὑστέρημά μου προσανεπλήρωσαν οἱ ἀδελφοὶ ἐλθόντες ἀπὸ Μακεδονίας· καὶ ἐν παντὶ ἀβαρῆ ἐμαυτὸν ὑμῖν ἐτήρησα καὶ τηρήσω. | |
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160. Plutarch, Alcibiades, 1.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Brule (2003) 119| 1.1. τὸ Ἀλκιβιάδου γένος ἄνωθεν Εὐρυσάκην τὸν Αἴαντος ἀρχηγὸν ἔχειν δοκεῖ, πρὸς δὲ μητρὸς Ἀλκμαιωνίδης ἦν, ἐκ Δεινομάχης γεγονὼς τῆς Μεγακλέους. ὁ δὲ πατὴρ αὐτοῦ Κλεινίας ἰδιοστόλῳ τριήρει περὶ Ἀρτεμίσιον ἐνδόξως ἐναυμάχησεν, ὕστερον δὲ Βοιωτοῖς μαχόμενος περὶ Κορώνειαν ἀπέθανε. τοῦ δὲ Ἀλκιβιάδου Περικλῆς καὶ Ἀρίφρων οἱ Ξανθίππου, προσήκοντες κατὰ γένος, ἐπετρόπευον. | 1.1. Plat. Alc. 1 121 the son of Aias, as its founder; and on his mother’s side he was an Alcmaeonid, being the son of Deinomache, the daughter of Megacles. His father, Cleinias, fitted out a trireme at his own cost and fought it gloriously at Artemisium. 480 B.C. He was afterwards slain at Coroneia, 447 B.C. fighting the Boeotians, and Alcibiades was therefore reared as the ward of Pericles and Ariphron, the sons of Xanthippus, his near kinsmen. They were first cousins, once removed. |
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161. Plutarch, Marius, 11.5-11.7, 32.1, 34.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •houses, location of wealthy •julius caesar, house of •golden house of nero •marius, house of •pompeii, house of Found in books: Clark (2007) 126; Jenkyns (2013) 79, 124, 183| 11.5. διὸ καὶ πολλὰς κατὰ μέρος ἐπικλήσεις ἐχόντων κοινῇ Κελτοσκύθας τὸν στρατὸν ὠνόμαζον. ἄλλοι δέ φασι Κιμμερίων τὸ μὲν πρῶτον ὑφʼ Ἑλλήνων τῶν πάλαι γνωσθὲν οὐ μέγα γενέσθαι τοῦ παντὸς μόριον, ἀλλὰ φυγὴν ἢ στάσιν τινὰ βιασθεῖσαν ὑπὸ Σκυθῶν εἰς Ἀσίαν ἀπὸ τῆς Μαιώτιδος διαπερᾶσαι Λυγδάμιος ἡγουμένου, τὸ δὲ πλεῖστον αὐτῶν καὶ μαχιμώτατον ἐπʼ ἐσχάτοις οἰκοῦν παρὰ τὴν ἔξω θάλασσαν γῆν μὲν νέμεσθαι σύσκιον καὶ ὑλώδη καὶ δυσήλιον πάντῃ διὰ βάθος καὶ πυκνότητα δρυμῶν, 11.6. οὓς μέχρι τῶν Ἑρκυνίων εἴσω διήκειν, οὐρανοῦ δὲ εἰληχέναι καθʼ ὃ δοκεῖ μέγα λαμβάνων ὁ πόλος ἔξαρμα διὰ τὴν ἔγκλισιν τῶν παραλλήλων ὀλίγον ἀπολείπειν τοῦ κατὰ κορυφὴν ἱσταμένου σημείου πρὸς τὴν οἴκησιν, αἵ τε ἡμέραι βραχύτητι καὶ μήκει πρὸς τὰς νύκτας ἴσαι κατανέμεσθαι τὸν χρόνον· διὸ καὶ τὴν εὐπορίαν τοῦ μυθεύματος Ὁμήρῳ γενέσθαι πρὸς τὴν νεκυίαν. 11.7. ἔνθεν οὖν τὴν ἔφοδον εἶναι τῶν βαρβάρων τούτων ἐπὶ τὴν Ἰταλίαν, Κιμμερίων μὲν ἐξ ἀρχῆς, τότε δὲ Κίμβρων οὐκ ἀπὸ τρόπου προσαγορευομένων. ἀλλὰ ταῦτα μὲν εἰκασμῷ μᾶλλον ἢ κατὰ βέβαιον ἱστορίαν λέγεται. 32.1. ἐπανελθὼν δὲ εἰς Ῥώμην οἰκίαν ἐδείματο τῆς ἀγορᾶς πλησίον, εἴτε, ὡς αὐτὸς ἔλεγε, τοὺς θεραπεύοντας αὐτὸν ἐνοχλεῖσθαι μὴ βουλόμενος μακρὰν βαδίζοντας, εἴτε τοῦτο αἴτιον οἰόμενος εἶναι τοῦ μὴ πλείονας ἄλλων ἐπὶ θύρας αὐτοῦ φοιτᾶν. τὸ δ’ οὐκ ἦν ἄρα τοιοῦτον ἀλλʼ ὁμιλίας χάριτι καὶ πολιτικαῖς χρείαις ἑτέρων λειπόμενος ὥσπερ ὄργανον πολεμικὸν ἐπʼ εἰρήνης παρημεχεῖτο. 34.3. οὐ μὴν ἀλλὰ Μάριος φιλοτίμως πάνυ καὶ μειρακιωδῶς ἀποτριβόμενος τὸ γῆρας καὶ τὴν ἀσθένειαν ὁσημέραι κατέβαινεν εἰς τὸ πεδίον, καὶ μετὰ τῶν νεανίσκων γυμναζόμενος ἐπεδείκνυε τὸ σῶμα κοῦφον μὲν ὅπλοις, ἔποχον δὲ ταῖς ἱππασίαις, καίπερ οὐκ εὐσταλὴς γεγονώς ἐν γήρᾳ τὸν ὄγκον, ἀλλʼ εἰς σάρκα περιπληθῆ καὶ βαρεῖαν ἐνδεδωκώς. | 11.5. 11.6. 11.7. 32.1. 34.3. |
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162. New Testament, John, 6.35-6.59, 10.23, 18.10-18.11, 18.20, 19.25 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Keddie (2019) 238; Levine (2005) 46; Piotrkowski (2019) 97; Zawanowska and Wilk (2022) 538| 6.35. εἶπεν αὐτοῖς ὁ Ἰησοῦς Ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· ὁ ἐρχόμενος πρὸς ἐμὲ οὐ μὴ πεινάσῃ, καὶ ὁ πιστεύων εἰς ἐμὲ οὐ μὴ διψήσει πώποτε. 6.36. ἀλλʼ εἶπον ὑμῖν ὅτι καὶ ἑωράκατέ [με] καὶ οὐ πιστεύετε. 6.37. Πᾶν ὃ δίδωσίν μοι ὁ πατὴρ πρὸς ἐμὲ ἥξει, καὶ τὸν ἐρχόμενον πρός με οὐ μὴ ἐκβάλω ἔξω, 6.38. ὅτι καταβέβηκα ἀπὸ τοῦ οὐρανοῦ οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με· 6.39. τοῦτο δέ ἐστιν τὸ θέλημα τοῦ πέμψαντός με ἵνα πᾶν ὃ δέδωκέν μοι μὴ ἀπολέσω ἐξ αὐτοῦ ἀλλὰ ἀναστήσω αὐτὸ τῇ ἐσχάτῃ ἡμέρᾳ. 6.40. τοῦτο γάρ ἐστιν τὸ θέλημα τοῦ πατρός μου ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον, καὶ ἀναστήσω αὐτὸν ἐγὼ τῇ ἐσχάτῃ ἡμέρᾳ. 6.41. Ἐγόγγυζον οὖν οἱ Ἰουδαῖοι περὶ αὐτοῦ ὅτι εἶπεν Ἐγώ εἰμι ὁ ἄρτος ὁ καταβὰς ἐκ τοῦ οὐρανοῦ, καὶ ἔλεγον 6.42. Οὐχὶ οὗτός ἐστιν Ἰησοῦς ὁ υἱὸς Ἰωσήφ, οὗ ἡμεῖς οἴδαμεν τὸν πατέρα καὶ τὴν μητέρα; πῶς νῦν λέγει ὅτι Ἐκ τοῦ οὐρανοῦ καταβέβηκα; 6.43. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτοῖς Μὴ γογγύζετε μετʼ ἀλλήλων. 6.44. οὐδεὶς δύναται ἐλθεῖν πρός με ἐὰν μὴ ὁ πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. 6.45. ἔστιν γεγραμμένον ἐν τοῖς προφήταις Καὶ ἔσονται πάντες. διδακτοὶ θεοῦ· πᾶς ὁ ἀκούσας παρὰ τοῦ πατρὸς καὶ μαθὼν ἔρχεται πρὸς ἐμέ. 6.46. οὐχ ὅτι τὸν πατέρα ἑώρακέν τις εἰ μὴ ὁ ὢν παρὰ [τοῦ] θεοῦ, οὗτος ἑώρακεν τὸν πατέρα. 6.47. ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ πιστεύων ἔχει ζωὴν αἰώνιον. 6.48. ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς· 6.49. οἱ πατέρες ὑμῶν ἔφαγον ἐν τῇ ἐρήμῳ τὸ μάννα καὶ ἀπέθανον· 6.50. οὗτός ἐστιν ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβαίνων ἵνα τις ἐξ αὐτοῦ φάγῃ καὶ μὴ ἀποθάνῃ· 6.51. ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς· ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου ζήσει εἰς τὸν αἰῶνα, καὶ ὁ ἄρτος δὲ ὃν ἐγὼ δώσω ἡ σάρξ μου ἐστὶν ὑπὲρ τῆς τοῦ κόσμου ζωῆς. 6.52. Ἐμάχοντο οὖν πρὸς ἀλλήλους οἱ Ἰουδαῖοι λέγοντες Πῶς δύναται οὗτος ἡμῖν δοῦναι τὴν σάρκα [αὐτοῦ] φαγεῖν; 6.53. εἶπεν οὖν αὐτοῖς [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. 6.54. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ· 6.55. ἡ γὰρ σάρξ μου ἀληθής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστι πόσις. 6.56. ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ. 6.57. καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κἀκεῖνος ζήσει διʼ ἐμέ. 6.58. οὗτός ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα. 6.59. Ταῦτα εἶπεν ἐν συναγωγῇ διδάσκων ἐν Καφαρναούμ. 10.23. καὶ περιεπάτει [ὁ] Ἰησοῦς ἐν τῷ ἱερῷ ἐν τῇ στοᾷ τοῦ Σολομῶνος. 18.10. Σίμων οὖν Πέτρος ἔχων μάχαιραν εἵλκυσεν αὐτὴν καὶ ἔπαισεν τὸν τοῦ ἀρχιερέως δοῦλον καὶ ἀπέκοψεν αὐτοῦ τὸ ὠτάριον τὸ δεξιόν. ἦν δὲ ὄνομα τῷ δούλῳ Μάλχος. 18.11. εἶπεν οὖν ὁ Ἰησοῦς τῷ Πέτρῳ Βάλε τὴν μάχαιραν εἰς τὴν θήκην· τὸ ποτήριον ὃ δέδωκέν μοι ὁ πατὴρ οὐ μὴ πίω αὐτό; 18.20. ἀπεκρίθη αὐτῷ Ἰησοῦς Ἐγὼ παρρησίᾳ λελάληκα τῷ κόσμῳ· ἐγὼ πάντοτε ἐδίδαξα ἐν συναγωγῇ καὶ ἐν τῷ ἱερῷ, ὅπου πάντες οἱ Ἰουδαῖοι συνέρχονται, καὶ ἐν κρυπτῷ ἐλάλησα οὐδέν· 19.25. Οἱ μὲν οὖν στρατιῶται ταῦτα ἐποίησαν· ἱστήκεισαν δὲ παρὰ τῷ σταυρῷ τοῦ Ἰησοῦ ἡ μήτηρ αὐτοῦ καὶ ἡ ἀδελφὴ τῆς μητρὸς αὐτοῦ, Μαρία ἡ τοῦ Κλωπᾶ καὶ Μαρία ἡ Μαγδαληνή. | 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 6.36. But I told you that you have seen me, and yet you don't believe. 6.37. All those who the Father gives me will come to me. Him who comes to me I will in no way throw out. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 6.40. This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day." 6.41. The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven." 6.42. They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?'" 6.43. Therefore Jesus answered them, "Don't murmur among yourselves. 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.45. It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 6.47. Most assuredly, I tell you, he who believes in me has eternal life. 6.48. I am the bread of life. 6.49. Your fathers ate the manna in the wilderness, and they died. 6.50. This is the bread which comes down out of heaven, that anyone may eat of it and not die. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh." 6.52. The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat?" 6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.55. For my flesh is food indeed, and my blood is drink indeed. 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 6.57. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever." 6.59. These things he said in the synagogue, as he taught in Capernaum. 10.23. It was winter, and Jesus was walking in the temple, in Solomon's porch. 18.10. Simon Peter therefore, having a sword, drew it, and struck the high priest's servant, and cut off his right ear. The servant's name was Malchus. 18.11. Jesus therefore said to Peter, "Put the sword into its sheath. The cup which the Father has given me, shall I not surely drink it?" 18.20. Jesus answered him, "I spoke openly to the world. I always taught in synagogues, and in the temple, where the Jews always meet. I said nothing in secret. 19.25. But there were standing by the cross of Jesus his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene. |
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| 163. Plutarch, Numa Pompilius, 40 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pompeii, house of Found in books: Clark (2007) 232 |
| 164. Plutarch, Pericles, 24.8-24.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pericles, marriages of women in 'house' Found in books: Brule (2003) 115, 196 |
165. Plutarch, Philopoemen, 21.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pompeii, house of lucretius fronto Found in books: Rutledge (2012) 55| 21.6. λόγων δὲ λεχθέντων καὶ Πολυβίου πρὸς τὸν συκοφάντην ἀντειπόντος οὔθ ὁ Μόμμιος οὔτε οἱ πρέσβεις ὑπέμειναν ἀνδρὸς ἐνδόξου τιμὰς ἀφανίσαι, καίπερ οὐκ ὀλίγα τοῖς περὶ Τίτον καὶ Μάνιον ἐναντιωθέντος, ἀλλὰ τῆς χρείας τὴν ἀρετὴν ἐκεῖνοι καὶ τὸ καλὸν, ὡς ἔοικε, τοῦ λυσιτελοῦς διώριζον, ὀρθῶς καὶ προσηκόντως τοῖς μὲν ὠφελοῦσι μισθὸν καὶ χάριν παρὰ τῶν εὖ παθόντων, τοῖς δʼ ἀγαθοῖς τιμὴν ὀφείλεσθαι παρὰ τῶν ἀγαθῶν ἀεὶ νομίζοντες. ταῦτα περὶ Φιλοποίμενος. | |
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| 166. Plutarch, Phocion, 37.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hearth as symbolic centre of house Found in books: Parker (2005) 14 |
167. New Testament, 1 Timothy, 3.4, 3.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 99, 374| 3.4. τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος·?̔ 3.15. ἐὰν δὲ βραδύνω, ἵνα εἰδῇς πῶς δεῖ ἐν οἴκῳ θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν ἐκκλησία θεοῦ ζῶντος, στύλος καὶ ἑδραίωμα τῆς ἀληθείας· | 3.4. one who rules his own house well, having children in subjection with all reverence; 3.15. but if I wait long, that you may know how men ought to behave themselves in the house of God, which is the assembly of the living God, the pillar and ground of the truth. |
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168. Plutarch, Pompey, 66.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •julius caesar, house of •houses, location of wealthy Found in books: Jenkyns (2013) 183| 66.3. ἀλλὰ φεύγειν Καίσαρα βοῶντες οἱ μὲν ἀκολουθεῖν καὶ διώκειν ἐκέλευον, οἱ δὲ διαβαίνειν εἰς Ἰταλίαν, οἱ δὲ θεράποντας εἰς Ῥώμην καὶ φίλους ἔπεμπον οἰκίας προκαταληψομένους ἐγγὺς ἀγορᾶς ὡς αὐτίκα μετιόντες ἀρχάς, ἐθελονταὶ δὲ πολλοὶ πρὸς Κορνηλίαν ἔπλεον εἰς Λέσβον εὐαγγελιζόμενοι πέρας ἔχειν τὸν πόλεμον· ἐκεῖ γὰρ αὐτὴν ὑπεξέπεμψεν ὁ Πομπήϊος. | 66.3. |
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169. New Testament, Galatians, 6.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 370| 6.6. Κοινωνείτω δὲ ὁ κατηχούμενος τὸν λόγον τῷ κατηχοῦντι ἐν πᾶσιν ἀγαθοῖς. | 6.6. But let him who is taught in the word share all goodthings with him who teaches. |
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170. Plutarch, Publicola, 10.2, 10.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •houses, location of wealthy Found in books: Jenkyns (2013) 185| 10.2. καίτοι τί δεῖ λόγῳ μὲν Βροῦτον ἐγκωμιάζειν, ἔργῳ δὲ μιμεῖσθαι Ταρκύνιον, ὑπὸ ῥάβδοις ὁμοῦ πάσαις καὶ πελέκεσι κατιόντα μόνον ἐξ οἰκίας τοσαύτης τὸ μέγεθος ὅσην οὐ καθεῖλε τὴν τοῦ βασιλέως; καὶ γὰρ ὄντως ὁ Οὐαλλέριος ᾤκει τραγικώτερον ὑπὲρ τὴν καλουμένην Οὐελίαν οἰκίαν ἐπικρεμαμένην τῇ ἀγορᾷ καὶ καθ ο ρ ῶς αν ἐξ ὕψους ἅπαντα, δυσπρόσοδον δὲ πελάσαι καὶ χαλεπὴν ἔξωθεν, ὥστε καταβαίνοντος αὐτοῦ τὸ σχῆμα μετέωρον εἶναι καὶ βασιλικὸν τῆς προπομπῆς τὸν ὄγκον. 10.4. ὥστε μεθʼ ἡμέραν τούς Ῥωμαίους ὁρῶντας καὶ συνισταμένους τοῦ μὲν ἀνδρὸς ἀγαπᾶν καὶ θαυμάζειν τὴν μεγαλοφροσύνην, ἄχθεσθαι δὲ τῆς οἰκίας καὶ ποθεῖν τὸ μέγεθος καὶ τὸ κάλλος, ὥσπερ ἀνθρώπου, διὰ φθόνον οὐ δικαίως καταλελυμένης, τοῦ δὲ ἄρχοντος, ὥσπερ ἀνεστίου, παρʼ ἑτέροις οἰκοῦντος. ἐδέχοντο γὰρ οἱ φίλοι τὸν Οὐαλλέριον ἄχρι οὗ τόπον ἔδωκεν ὁ δῆμος αὐτῷ καὶ κατεσκεύασεν οἰκίαν ἐκείνης μετριωτέραν, ὅπου νῦν ἱερόν ἐστιν Οὐίκας Πότας ὀνομαζό μενον. | 10.2. Yet why should he extol Brutus in words, while in deeds he imitates Tarquin, descending to the forum alone, escorted by all the rods and axes together, from a house no less stately than the royal house which he demolished? For, as a matter of fact, Valerius was living in a very splendid house on the so-called Velia. An eminence of the Palatine hill. It hung high over the forum, commanded a view of all that passed there, and was surrounded by steeps and hard to get at, so that when he came down from it the spectacle was a lofty one, and the pomp of his procession worthy of a king. 10.4. In the morning, therefore, the Romans saw what had happened, and came flocking together. They were moved to love and admiration by the man’s magimity, but were distressed for the house, and mourned for its stately beauty, as if it had been human, now that envy had unjustly compassed its destruction. They were also distressed for their ruler, who, like a homeless man, was now sharing the homes of others. For Valerius was received into the houses of his friends until the people gave him a site and built him a house, of more modest dimensions than the one he had lived in before, where now stands the temple of Vica Pota, Victress Possessor, a name of the goddess of victory, whose temple was at the foot of the Velia ( Livy, ii. 7, 12 ). According to Livy, Valerius was building the house on the Velia, but in order to allay the people’s jealousy, brought the materials to the foot of the hill, and built the house there. so-called. |
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| 171. Plutarch, Roman Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Brule (2003) 120 |
| 172. Plutarch, Themistocles, 1.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 88 |
| 173. Plutarch, Tiberius And Gaius Gracchus, 3.3, 4.2-4.4, 12.1, 13.2, 16.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •house of tiberius •tiberius, house of •pompeii, house of the vettii •houses, location of poor •houses, location of wealthy •julius caesar, house of Found in books: Jenkyns (2013) 141, 183, 184; Rutledge (2012) 58 |
174. New Testament, Hebrews, 3.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 99| 3.6. Χριστὸς δὲ ὡς υἱὸς ἐπὶτὸν οἶκον αὐτοῦ·οὗ οἶκός ἐσμεν ἡμεῖς, ἐὰν τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος [μέχρι τέλους βεβαίαν] κατάσχωμεν. | 3.6. but Christ is faithful as a Son over his house; whose house we are, if we hold fast our confidence and the glorying of our hope firm to the end. |
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175. New Testament, Philippians, 4.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 193| 4.22. ἀσπάζονται ὑμᾶς πάντες οἱ ἅγιοι, μάλιστα δὲ οἱ ἐκ τῆς Καίσαρος οἰκίας. | 4.22. All the saints greet you, especially those who are of Caesar's household. |
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176. New Testament, Romans, 15.25-15.26, 16.3-16.5, 16.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lampe (2003) 20, 192, 359; Levine (2005) 115; Scopello (2008) 316| 15.25. νυνὶ δὲ πορεύομαι εἰς Ἰερουσαλὴμ διακονῶν τοῖς ἁγίοις. 15.26. ηὐδόκησαν γὰρ Μακεδονία καὶ Ἀχαία κοινωνίαν τινὰ ποιήσασθαι εἰς τοὺς πτωχοὺς τῶν ἁγίων τῶν ἐν Ἰερουσαλήμ. 16.3. Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ, 16.4. οἵτινες ὑπὲρ τῆς ψυχῆς μου τὸν ἑαυτῶν τράχηλον ὑπέθηκαν, οἷς οὐκ ἐγὼ μόνος εὐχαριστῶ ἀλλὰ καὶ πᾶσαι αἱ ἐκκλησίαι τῶν ἐθνῶν, 16.5. καὶ τὴν κατʼ οἶκον αὐτῶν ἐκκλησίαν. ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν. 16.23. ἀσπάζεται ὑμᾶς Γαῖος ὁ ξένος μου καὶ ὅλης τῆς ἐκκλησίας. ἀσπάζεται ὑμᾶς Ἔραστος ὁ οἰκονόμος τῆς πόλεως καὶ Κούαρτος ὁ ἀδελφός. | 15.25. But now, I say, I am going to Jerusalem, serving the saints. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 16.3. Greet Prisca and Aquila, my fellow workers in Christ Jesus, 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 16.23. Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother. |
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177. Plutarch, Nicias, 3.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 77| 3.6. μετὰ δὲ τὴν θυσίαν καὶ τὸν ἀγῶνα καὶ τὰς ἑστιάσεις τόν τε φοίνικα τὸν χαλκοῦν ἔστησεν ἀνάθημα τῷ θεῷ, καὶ χωρίον μυρίων δραχμῶν πριάμενος καθιέρωσεν, οὗ τὰς προσόδους ἔδει Δηλίους καταθύοντας ἑστιᾶσθαι, πολλὰ καὶ ἀγαθὰ Νικίᾳ παρὰ τῶν θεῶν αἰτουμένους· καὶ γὰρ τοῦτο τῇ στήλῃ ἐνέγραψεν, ἣν ὥσπερ φύλακα τῆς δωρεᾶς ἐν Δήλῳ κατέλιπεν. ὁ δὲ φοῖνιξ ἐκεῖνος ὑπὸ τῶν πνευμάτων ἀποκλασθεὶς ἐνέπεσε τῷ Ναξίων ἀνδριάντι τῷ μεγάλῳ καὶ ἀνέτρεψε. | 3.6. |
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178. New Testament, 1 Thessalonians, 1.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 359| 1.1. ΠΑΥΛΟΣ ΚΑΙ ΣΙΛΟΥΑΝΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ τῇ ἐκκλησίᾳ Θεσσαλονικέων ἐν θεῷ πατρὶ καὶ κυρίῳ Ἰησοῦ Χριστῷ· χάρις ὑμῖν καὶ εἰρήνη. | 1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. |
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179. Mishnah, Zevahim, 14.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nahal hever, navtalah, house of Found in books: Gardner (2015) 131| 14.3. "מְחֻסַּר זְמָן, בֵּין בְּגוּפוֹ בֵּין בִּבְעָלָיו. אֵיזֶה הוּא מְחֻסַּר זְמָן בִּבְעָלָיו. הַזָּב, וְהַזָּבָה, וְיוֹלֶדֶת, וּמְצֹרָע, שֶׁהִקְרִיבוּ חַטָּאתָם וַאֲשָׁמָם בַּחוּץ, פְּטוּרִין. עוֹלוֹתֵיהֶן וְשַׁלְמֵיהֶן בַּחוּץ, חַיָּבִין. הַמַּעֲלֶה מִבְּשַׂר חַטָּאת, מִבְּשַׂר אָשָׁם, מִבְּשַׂר קָדְשֵׁי קָדָשִׁים, מִבְּשַׂר קָדָשִׁים קַלִּים, וּמוֹתַר הָעֹמֶר, וּשְׁתֵּי הַלֶּחֶם, וְלֶחֶם הַפָּנִים, וּשְׁיָרֵי מְנָחוֹת, הַיּוֹצֵק, הַבּוֹלֵל, הַפּוֹתֵת, הַמּוֹלֵחַ, הַמֵּנִיף, הַמַּגִּישׁ, הַמְסַדֵּר אֶת הַשֻּׁלְחָן, וְהַמֵּטִיב אֶת הַנֵּרוֹת, וְהַקּוֹמֵץ, וְהַמְקַבֵּל דָּמִים בַּחוּץ, פָּטוּר. אֵין חַיָּבִין עָלָיו לֹא מִשּׁוּם זָרוּת, וְלֹא מִשּׁוּם טֻמְאָה, וְלֹא מִשּׁוּם מְחֻסַּר בְּגָדִים, וְלֹא מִשּׁוּם רְחוּץ יָדַיִם וְרַגְלָיִם: \n", | 14.3. "“Before time” applies both to [the animal] itself and to its owner. What is “before time” as applied to its owner? If a zav or a zavah, a woman after childbirth, or a metzora, offered their hatat or their asham outside [before the time in which they were obligated], they are exempt; [If they offered] their olah or their shelamims outside [before their time], they are liable. One who offers up flesh of a hatat, or flesh of an asham, or flesh of most holy sacrifices, or flesh of less holy sacrifices; or the remainder of the omer, or the two loaves, or the showbread, or the remainder of meal-offerings; Or if he pours [the oil on to the meal-offering], or mingles [it with flour], or breaks up [the meal-offering cakes], or salts [the meal-offering], or waves it, or presents it; or sets the table [with the showbread], or trims the lamps, or takes out the fistful, or receives the blood; [If he does any of these] outside, he is exempt. One is also not liable for any of these acts on account of not being a priest, or uncleanness, or lack of [priestly] vestments, or the non-washing of hands and feet.", |
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180. Mishnah, Yadayim, 4.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hillel, house of Found in books: Goodman (2006) 39| 4.6. "אוֹמְרִים צְדוֹקִים, קוֹבְלִין אָנוּ עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם אוֹמְרִים, כִּתְבֵי הַקֹּדֶשׁ מְטַמְּאִין אֶת הַיָּדַיִם, וְסִפְרֵי הוֹמֵרִיס אֵינוֹ מְטַמֵּא אֶת הַיָּדַיִם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, וְכִי אֵין לָנוּ עַל הַפְּרוּשִׁים אֶלָּא זוֹ בִלְבָד. הֲרֵי הֵם אוֹמְרִים, עַצְמוֹת חֲמוֹר טְהוֹרִים וְעַצְמוֹת יוֹחָנָן כֹּהֵן גָּדוֹל טְמֵאִים. אָמְרוּ לוֹ, לְפִי חִבָּתָן הִיא טֻמְאָתָן, שֶׁלֹּא יַעֲשֶׂה אָדָם עַצְמוֹת אָבִיו וְאִמּוֹ תַּרְוָדוֹת. אָמַר לָהֶם, אַף כִּתְבֵי הַקֹּדֶשׁ לְפִי חִבָּתָן הִיא טֻמְאָתָן, וְסִפְרֵי הוֹמֵרִיס, שֶׁאֵינָן חֲבִיבִין, אֵינָן מְטַמְּאִין אֶת הַיָּדָיִם: \n", | 4.6. "The Sadducees say: we complain against you, Pharisees, because you say that the Holy Scriptures defile the hands, but the books of Homer do not defile the hands. Rabban Yoha ben Zakkai said: Have we nothing against the Pharisees but this? Behold they say that the bones of a donkey are clean, yet the bones of Yoha the high priest are unclean. They said to him: according to the affection for them, so is their impurity, so that nobody should make spoons out of the bones of his father or mother. He said to them: so also are the Holy Scriptures according to the affection for them, so is their uncleanness. The books of Homer which are not precious do not defile the hands.", |
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| 181. Ignatius, To The Philadelphians, 4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •houses of worship Found in books: Scopello (2008) 317 |
182. Josephus Flavius, Jewish Antiquities, 10.190-10.194, 12.43-12.44, 12.157-12.158, 12.237-12.240, 12.246-12.247, 12.285, 12.349-12.355, 12.385, 13.66, 13.70, 13.285, 13.287, 14.9, 14.33, 14.72, 14.131, 14.213-14.216, 14.260, 14.374, 14.403, 15.41, 15.320-15.322, 16.14, 16.164, 17.78, 17.164, 17.339, 17.341, 18.2-18.3, 18.122, 19.297-19.299, 20.34-20.35, 20.38, 20.43, 20.220-20.221, 20.236, 29.3.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •hillel, house of •shammai, house of •house of onias (beth ḥonio) •bilgah (priestly house of) •house of boethus •onias iv, ‘house of peleg’ •pompeii, house of lucretius fronto •rabbat moab, house of the sabbath •qumran, house of prostration •herod the great, taxes of, house tax •adiabene royal house, conversion of •house of adiabene •house of dice •pompeii, house of the vettii Found in books: Cohen (2010) 304; Goodman (2006) 197; Keddie (2019) 238; Levine (2005) 46, 115; Piotrkowski (2019) 62, 64, 65, 86, 97, 98, 100, 223, 336, 345; Rutledge (2012) 55, 58; Salvesen et al (2020) 107; Udoh (2006) 177, 180 | 10.190. 2. Now Daniel and his kinsmen had resolved to use a severe diet, and to abstain from those kinds of food which came from the king’s table, and entirely to forbear to eat of all living creatures. So he came to Ashpenaz, who was that eunuch to whom the care of them was committed, and desired him to take and spend what was brought for them from the king, but to give them pulse and dates for their food, and any thing else, besides the flesh of living creatures, that he pleased, for that their inclinations were to that sort of food, and that they despised the other. 10.191. He replied, that he was ready to serve them in what they desired, but he suspected that they would be discovered by the king, from their meagre bodies, and the alteration of their counteces, because it could not be avoided but their bodies and colors must be changed with their diet, especially while they would be clearly discovered by the finer appearance of the other children, who would fare better, and thus they should bring him into danger, and occasion him to be punished; 10.192. yet did they persuade Arioch, who was thus fearful, to give them what food they desired for ten days, by way of trial; and in case the habit of their bodies were not altered, to go on in the same way, as expecting that they should not be hurt thereby afterwards; but if he saw them look meagre, and worse than the rest, he should reduce them to their former diet. 10.193. Now when it appeared that they were so far from becoming worse by the use of this food, that they grew plumper and fuller in body than the rest, insomuch that he thought those who fed on what came from the king’s table seemed less plump and full, while those that were with Daniel looked as if they had lived in plenty, and in all sorts of luxury. Arioch, from that time, securely took himself what the king sent every day from his supper, according to custom, to the children, but gave them the forementioned diet, 10.194. while they had their souls in some measure more pure, and less burdened, and so fitter for learning, and had their bodies in better tune for hard labor; for they neither had the former oppressed and heavy with variety of meats, nor were the other effeminate on the same account; so they readily understood all the learning that was among the Hebrews, and among the Chaldeans, as especially did Daniel, who being already sufficiently skillful in wisdom, was very busy about the interpretation of dreams; and God manifested himself to him. 12.43. When Onias the high priest was dead, his son Simon became his successor. He was called Simon the Just because of both his piety towards God, and his kind disposition to those of his own nation. 12.44. When he was dead, and had left a young son, who was called Onias, Simon’s brother Eleazar, of whom we are speaking, took the high priesthood; and he it was to whom Ptolemy wrote, and that in the manner following: 12.157. for after Eleazar’s death, his uncle Manasseh took the priesthood, and after he had ended his life, Onias received that dignity. He was the son of Simon, who was called The Just: 12.158. which Simon was the brother of Eleazar, as I said before. This Onias was one of a little soul, and a great lover of money; and for that reason, because he did not pay that tax of twenty talents of silver, which his forefathers paid to these things out of their own estates, he provoked king Ptolemy Euergetes to anger, who was the father of Philopater. 12.237. 1. About this time, upon the death of Onias the high priest, they gave the high priesthood to Jesus his brother; for that son which Onias left [or Onias IV.] was yet but an infant; and, in its proper place, we will inform the reader of all the circumstances that befell this child. 12.238. But this Jesus, who was the brother of Onias, was deprived of the high priesthood by the king, who was angry with him, and gave it to his younger brother, whose name also was Onias; for Simon had these three sons, to each of which the priesthood came, as we have already informed the reader. 12.239. This Jesus changed his name to Jason, but Onias was called Menelaus. Now as the former high priest, Jesus, raised a sedition against Menelaus, who was ordained after him, the multitude were divided between them both. And the sons of Tobias took the part of Menelaus, 12.240. but the greater part of the people assisted Jason; and by that means Menelaus and the sons of Tobias were distressed, and retired to Antiochus, and informed him that they were desirous to leave the laws of their country, and the Jewish way of living according to them, and to follow the king’s laws, and the Grecian way of living. 12.246. 3. King Antiochus returning out of Egypt for fear of the Romans, made an expedition against the city Jerusalem; and when he was there, in the hundred and forty-third year of the kingdom of the Seleucidse, he took the city without fighting, those of his own party opening the gates to him. 12.247. And when he had gotten possession of Jerusalem, he slew many of the opposite party; and when he had plundered it of a great deal of money, he returned to Antioch. 12.285. 4. When Mattathias had thus discoursed to his sons, and had prayed to God to be their assistant, and to recover to the people their former constitution, he died a little afterward, and was buried at Modin; all the people making great lamentation for him. Whereupon his son Judas took upon him the administration of public affairs, in the hundred forty and sixth year; 12.349. And going away hastily from thence, they came into Judea, singing psalms and hymns as they went, and indulging such tokens of mirth as are usual in triumphs upon victory. They also offered thank-offerings, both for their good success, and for the preservation of their army, for not one of the Jews was slain in these battles. 12.350. 6. But as to Joseph, the son of Zacharias, and Azarias, whom Judas left generals [of the rest of his forces] at the same time when Simon was in Galilee, fighting against the people of Ptolemais, and Judas himself, and his brother Jonathan, were in the land of Gilead, did these men also affect the glory of being courageous generals in war, in order whereto they took the army that was under their command, and came to Jamnia. 12.351. There Gorgias, the general of the forces of Jamnia, met them; and upon joining battle with him, they lost two thousand of their army, and fled away, and were pursued to the very borders of Judea. 12.352. And this misfortune befell them by their disobedience to what injunctions Judas had given them, not to fight with any one before his return. For besides the rest of Judas’s sagacious counsels, one may well wonder at this concerning the misfortune that befell the forces commanded by Joseph and Azarias, which he understood would happen, if they broke any of the injunctions he had given them. 12.353. But Judas and his brethren did not leave off fighting with the Idumeans, but pressed upon them on all sides, and took from them the city of Hebron, and demolished all its fortifications, and set all its towers on fire, and burnt the country of the foreigners, and the city Marissa. They came also to Ashdod, and took it, and laid it waste, and took away a great deal of the spoils and prey that were in it, and returned to Judea. 12.354. 1. About this time it was that king Antiochus, as he was going over the upper countries, heard that there was a very rich city in Persia, called Elymais; and therein a very rich temple of Diana, and that it was full of all sorts of donations dedicated to it; as also weapons and breastplates, which, upon inquiry, he found had been left there by Alexander, the son of Philip, king of Macedonia. 12.355. And being incited by these motives, he went in haste to Elymais, and assaulted it, and besieged it. But as those that were in it were not terrified at his assault, nor at his siege, but opposed him very courageously, he was beaten off his hopes; for they drove him away from the city, and went out and pursued after him, insomuch that he fled away as far as Babylon, and lost a great many of his army. 12.385. So the king sent Menelaus to Berea, a city of Syria, and there had him put to death, when he had been high priest ten years. He had been a wicked and an impious man; and, in order to get the government to himself, had compelled his nation to transgress their own laws. After the death of Menelaus, Alcimus, who was also called Jacimus, was made high priest. 13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.70. “King Ptolemy and queen Cleopatra to Onias, send greeting. We have read thy petition, wherein thou desirest leave to be given thee to purge that temple which is fallen down at Leontopolis, in the Nomus of Heliopolis, and which is named from the country Bubastis; on which account we cannot but wonder that it should be pleasing to God to have a temple erected in a place so unclean, and so full of sacred animals. 13.285. for Cleopatra the queen was at variance with her son Ptolemy, who was called Lathyrus, and appointed for her generals Chelcias and Aias, the sons of that Onias who built the temple in the prefecture of Heliopolis, like to that at Jerusalem, as we have elsewhere related. 13.287. “Now the greater part, both those that came to Cyprus with us, and those that were sent afterward thither, revolted to Ptolemy immediately; only those that were called Onias’s party, being Jews, continued faithful, because their countrymen Chelcias and Aias were in chief favor with the queen.” These are the words of Strabo. 14.9. It is true that Nicolatls of Damascus says, that Antipater was of the stock of the principal Jews who came out of Babylon into Judea; but that assertion of his was to gratify Herod, who was his son, and who, by certain revolutions of fortune, came afterward to be king of the Jews, whose history we shall give you in its proper place hereafter. 14.33. So Scaurus returned to Damascus again; and Aristobulus, with a great army, made war with Aretas and Hyrcanus, and fought them at a place called Papyron, and beat them in the battle, and slew about six thousand of the enemy, with whom fell Phalion also, the brother of Antipater. 14.72. for Pompey went into it, and not a few of those that were with him also, and saw all that which it was unlawful for any other men to see but only for the high priests. There were in that temple the golden table, the holy candlestick, and the pouring vessels, and a great quantity of spices; and besides these there were among the treasures two thousand talents of sacred money: yet did Pompey touch nothing of all this, on account of his regard to religion; and in this point also he acted in a manner that was worthy of his virtue. 14.131. But it happened that the Egyptian Jews, who dwelt in the country called Onion, would not let Antipater and Mithridates, with their soldiers, pass to Caesar; but Antipater persuaded them to come over with their party, because he was of the same people with them, and that chiefly by showing them the epistles of Hyrcanus the high priest, wherein he exhorted them to cultivate friendship with Caesar, and to supply his army with money, and all sorts of provisions which they wanted; 14.213. 8. “Julius Caius, praetor [consul] of Rome, to the magistrates, senate, and people of the Parians, sendeth greeting. The Jews of Delos, and some other Jews that sojourn there, in the presence of your ambassadors, signified to us, that, by a decree of yours, you forbid them to make use of the customs of their forefathers, and their way of sacred worship. 14.214. Now it does not please me that such decrees should be made against our friends and confederates, whereby they are forbidden to live according to their own customs, or to bring in contributions for common suppers and holy festivals, while they are not forbidden so to do even at Rome itself; 14.215. for even Caius Caesar, our imperator and consul, in that decree wherein he forbade the Bacchanal rioters to meet in the city, did yet permit these Jews, and these only, both to bring in their contributions, and to make their common suppers. 14.216. Accordingly, when I forbid other Bacchanal rioters, I permit these Jews to gather themselves together, according to the customs and laws of their forefathers, and to persist therein. It will be therefore good for you, that if you have made any decree against these our friends and confederates, to abrogate the same, by reason of their virtue and kind disposition towards us.” 14.260. and desired of the people, that upon the restitution of their law and their liberty, by the senate and people of Rome, they may assemble together, according to their ancient legal custom, and that we will not bring any suit against them about it; and that a place may be given them where they may have their congregations, with their wives and children, and may offer, as did their forefathers, their prayers and sacrifices to God. 14.374. 2. Hereupon he resolved to go away, and did go very prudently the road to Egypt; and then it was that he lodged in a certain temple; for he had left a great many of his followers there. On the next day he came to Rhinocolura, and there it was that he heard what was befallen his brother. 14.403. But Antigonus, by way of reply to what Herod had caused to be proclaimed, and this before the Romans, and before Silo also, said that they would not do justly, if they gave the kingdom to Herod, who was no more than a private man, and an Idumean, i.e. a half Jew, whereas they ought to bestow it on one of the royal family, as their custom was; 15.41. It was Antiochus Epiphanes who first brake that law, and deprived Jesus, and made his brother Onias high priest in his stead. Aristobulus was the second that did so, and took that dignity from his brother [Hyrcanus]; and this Herod was the third, who took that high office away [from Arianflus], and gave it to this young man, Aristobulus, in his stead. 15.320. There was one Simon, a citizen of Jerusalem, the son of one Boethus, a citizen of Alexandria, and a priest of great note there; this man had a daughter, who was esteemed the most beautiful woman of that time; 15.321. and when the people of Jerusalem began to speak much in her commendation, it happened that Herod was much affected with what was said of her; and when he saw the damsel, he was smitten with her beauty, yet did he entirely reject the thoughts of using his authority to abuse her, as believing, what was the truth, that by so doing he should be stigmatized for violence and tyranny; so he thought it best to take the damsel to wife. 15.322. And while Simon was of a dignity too inferior to be allied to him, but still too considerable to be despised, he governed his inclinations after the most prudent manner, by augmenting the dignity of the family, and making them more honorable; so he immediately deprived Jesus, the son of Phabet, of the high priesthood, and conferred that dignity on Simon, and so joined in affinity with him [by marrying his daughter]. 16.14. He also conducted him to the city Jerusalem, where all the people met him in their festival garments, and received him with acclamations. Agrippa also offered a hecatomb of sacrifices to God; and feasted the people, without omitting any of the greatest dainties that could be gotten. 16.164. But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans. 17.78. The high priest’s daughter also, who was the king’s wife, was accused to have been conscious of all this, and had resolved to conceal it; for which reason Herod divorced her, and blotted her son out of his testament, wherein he had been mentioned as one that was to reign after him; and he took the high priesthood away from his father-in-law, Simeon the son of Boethus, and appointed Matthias the son of Theophilus, who was born at Jerusalem, to be high priest in his room. 17.164. 4. But the people, on account of Herod’s barbarous temper, and for fear he should be so cruel and to inflict punishment on them, said what was done was done without their approbation, and that it seemed to them that the actors might well be punished for what they had done. But as for Herod, he dealt more mildly with others [of the assembly] but he deprived Matthias of the high priesthood, as in part an occasion of this action, and made Joazar, who was Matthias’s wife’s brother, high priest in his stead. 17.339. 1. When Archelaus was entered on his ethnarchy, and was come into Judea, he accused Joazar, the son of Boethus, of assisting the seditious, and took away the high priesthood from him, and put Eleazar his brother in his place. 17.341. Moreover, he transgressed the law of our fathers and married Glaphyra, the daughter of Archelaus, who had been the wife of his brother Alexander, which Alexander had three children by her, while it was a thing detestable among the Jews to marry the brother’s wife. Nor did this Eleazar abide long in the high priesthood, Jesus, the son of Sie, being put in his room while he was still living. 18.2. Coponius also, a man of the equestrian order, was sent together with him, to have the supreme power over the Jews. Moreover, Cyrenius came himself into Judea, which was now added to the province of Syria, to take an account of their substance, and to dispose of Archelaus’s money; 18.3. but the Jews, although at the beginning they took the report of a taxation heinously, yet did they leave off any further opposition to it, by the persuasion of Joazar, who was the son of Beethus, and high priest; so they, being over-persuaded by Joazar’s words, gave an account of their estates, without any dispute about it. 18.122. o he was persuaded by what they said, and changed that resolution of his which he had before taken in this matter. Whereupon he ordered the army to march along the great plain, while he himself, with Herod the tetrarch and his friends, went up to Jerusalem to offer sacrifice to God, an ancient festival of the Jews being then just approaching; 19.297. 2. And when Agrippa had entirely finished all the duties of the divine worship, he removed Theophilus, the son of Aus, from the high priesthood, and bestowed that honor of his on Simon the son of Boethus, whose name was also Cantheras whose daughter king Herod married, as I have related above. 19.298. Simon, therefore, had the [high] priesthood with his brethren, and with his father, in like manner as the sons of Simon, the son of Onias, who were three, had it formerly under the government of the Macedonians, as we have related in a former book. 19.299. 3. When the king had settled the high priesthood after this manner, he returned the kindness which the inhabitants of Jerusalem had showed him; for he released them from the tax upon houses, every one of which paid it before, thinking it a good thing to requite the tender affection of those that loved him. He also made Silas the general of his forces, as a man who had partaken with him in many of his troubles. 20.34. 3. Now, during the time Izates abode at Charax-Spasini, a certain Jewish merchant, whose name was Aias, got among the women that belonged to the king, and taught them to worship God according to the Jewish religion. 20.35. He, moreover, by their means, became known to Izates, and persuaded him, in like manner, to embrace that religion; he also, at the earnest entreaty of Izates, accompanied him when he was sent for by his father to come to Adiabene; it also happened that Helena, about the same time, was instructed by a certain other Jew and went over to them. 20.38. 4. And when he perceived that his mother was highly pleased with the Jewish customs, he made haste to change, and to embrace them entirely; and as he supposed that he could not be thoroughly a Jew unless he were circumcised, he was ready to have it done. 20.43. But afterwards, as he had not quite left off his desire of doing this thing, a certain other Jew that came out of Galilee, whose name was Eleazar, and who was esteemed very skillful in the learning of his country, persuaded him to do the thing; 20.220. and while they were unwilling to keep by them the treasures that were there deposited, out of fear of [their being carried away by] the Romans; and while they had a regard to the making provision for the workmen; they had a mind to expend these treasures upon them; for if any one of them did but labor for a single hour, he received his pay immediately; so they persuaded him to rebuild the eastern cloisters. 20.221. These cloisters belonged to the outer court, and were situated in a deep valley, and had walls that reached four hundred cubits [in length], and were built of square and very white stones, the length of each of which stones was twenty cubits, and their height six cubits. This was the work of king Solomon, who first of all built the entire temple. 20.236. On which account Onias, who was the nephew of Onias that was dead, and bore the same name with his father, came into Egypt, and got into the friendship of Ptolemy Philometor, and Cleopatra his wife, and persuaded them to make him the high priest of that temple which he built to God in the prefecture of Heliopolis, and this in imitation of that at Jerusalem; |
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| 183. Petronius Arbiter, Satyricon, 52, 56, 50 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Viglietti and Gildenhard (2020) 364 |
184. Josephus Flavius, Jewish War, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Keddie (2019) 63; Levine (2005) 46, 65; Piotrkowski (2019) 40, 45, 98, 100, 345; Rutledge (2012) 279; Udoh (2006) 179 | 1.31. 1. At the same time that Antiochus, who was called Epiphanes, had a quarrel with the sixth Ptolemy about his right to the whole country of Syria, a great sedition fell among the men of power in Judea, and they had a contention about obtaining the government; while each of those that were of dignity could not endure to be subject to their equals. However, Onias, one of the high priests, got the better, and cast the sons of Tobias out of the city; 1.32. who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months. 1.33. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple, concerning which we shall speak more in its proper place hereafter. 1.130. nor was Aristobulus satisfied with escaping [out of his brother’s hands,] but gathered all his forces together, and pursued his enemies, and fought them at a place called Papyron, and slew about six thousand of them, and, together with them Antipater’s brother Phalion. 1.277. 2. So when Herod had found that the Arabians were his enemies, and this for those very reasons whence he hoped they would have been the most friendly, and had given them such an answer as his passion suggested, he returned back, and went for Egypt. Now he lodged the first evening at one of the temples of that country, in order to meet with those whom he left behind; but on the next day word was brought him, as he was going to Rhinocurura, that his brother was dead, and how he came by his death; 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple, 2.130. and quietly set themselves down; upon which the baker lays them loaves in order; the cook also brings a single plate of one sort of food, and sets it before every one of them; 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; 2.599. which multitude was crowded together in the hippodrome at Taricheae, and made a very peevish clamor against him; while some cried out, that they should depose the traitor; and others, that they should burn him. Now John irritated a great many, as did also one Jesus, the son of Sapphias, who was then governor of Tiberias. 4.159. and indeed they were Gorian the son of Josephus, and Symeon the son of Gamaliel, who encouraged them, by going up and down when they were assembled together in crowds, and as they saw them alone, to bear no longer, but to inflict punishment upon these pests and plagues of their freedom, and to purge the temple of these bloody polluters of it. 4.408. yet were these men that now got together, and joined in the conspiracy by parties, too small for an army, and too many for a gang of thieves: and thus did they fall upon the holy places and the cities; 5.527. 1. Accordingly Simon would not suffer Matthias, by whose means he got possession of the city, to go off without torment. This Matthias was the son of Boethus, and was one of the high priests, one that had been very faithful to the people, and in great esteem with them; 5.562. 6. But as for John, when he could no longer plunder the people, he betook himself to sacrilege, and melted down many of the sacred utensils, which had been given to the temple; as also many of those vessels which were necessary for such as ministered about holy things, the caldrons, the dishes, and the tables; nay, he did not abstain from those pouringvessels that were sent them by Augustus and his wife; 6.387. 3. But now at this time it was that one of the priests, the son of Thebuthus, whose name was Jesus, upon his having security given him, by the oath of Caesar, that he should be preserved, upon condition that he should deliver to him certain of the precious things that had been reposited in the temple, 6.388. came out of it, and delivered him from the wall of the holy house two candlesticks, like to those that lay in the holy house, with tables, and cisterns, and vials, all made of solid gold, and very heavy. 6.389. He also delivered to him the veils and the garments, with the precious stones, and a great number of other precious vessels that belonged to their sacred worship. 6.390. The treasurer of the temple also, whose name was Phineas, was seized on, and showed Titus the coats and girdles of the priests, with a great quantity of purple and scarlet, which were there reposited for the uses of the veil, as also a great deal of cinnamon and cassia, with a large quantity of other sweet spices, which used to be mixed together, and offered as incense to God every day. 6.391. A great many other treasures were also delivered to him, with sacred ornaments of the temple not a few; which things thus delivered to Titus obtained of him for this man the same pardon that he had allowed to such as deserted of their own accord. 7.148. and for the other spoils, they were carried in great plenty. But for those that were taken in the temple of Jerusalem, they made the greatest figure of them all; that is, the golden table, of the weight of many talents; the candlestick also, that was made of gold, though its construction were now changed from that which we made use of; 7.149. for its middle shaft was fixed upon a basis, and the small branches were produced out of it to a great length, having the likeness of a trident in their position, and had every one a socket made of brass for a lamp at the tops of them. These lamps were in number seven, and represented the dignity of the number seven among the Jews; 7.150. and the last of all the spoils, was carried the Law of the Jews. |
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| 185. Petronius Arbiter, Satyricon, 29, 52, 56, 72, 50 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Viglietti and Gildenhard (2020) 364 |
186. Josephus Flavius, Against Apion, 2.49, 2.185 (1st cent. CE - 1st cent. CE) Tagged with subjects: •house of boethus •house of onias (beth ḥonio) Found in books: Piotrkowski (2019) 62, 345 | 2.49. and as for Ptolemy Philometor and his wife Cleopatra, they committed their whole kingdom to Jews, when Onias and Dositheus, both Jews, whose names are laughed at by Apion, were the generals of their whole army; but certainly instead of reproaching them, he ought to admire their actions, and return them thanks for saving Alexandria, whose citizen he pretends to be; 2.185. And where shall we find a better or more righteous constitution than ours, while this makes us esteem God to be the governor of the universe, and permits the priests in general to be the administrators of the principal affairs, and withal intrusts the government over the other priests to the chief high priest himself! |
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| 187. Josephus Flavius, Life, 132, 188, 191-198, 8, 190 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Udoh (2006) 179 |
| 188. Juvenal, Satires, 2.21-2.22, 3.171-3.179, 3.183-3.184, 3.190, 4.20, 4.111-4.112, 7.79-7.80, 10.105-10.107, 11.175, 14.86-14.91, 14.307-14.308 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •golden house of nero •house, possession of •houses, interiors of wealthy •interior spaces, palaces and houses of wealthy •houses, location of wealthy •augustus, houses of Found in books: Jenkyns (2013) 68, 282, 296, 305, 307, 320; Lampe (2003) 64 |
| 189. Lucan, Pharsalia, 2.103-2.104, 10.111-10.122 (1st cent. CE - 1st cent. CE) Tagged with subjects: •interior spaces, palaces and houses of wealthy •houses, interiors of wealthy •houses, location of wealthy Found in books: Jenkyns (2013) 296, 304, 307 |
| 190. Martial, Epigrams, 3.47, 3.52, 4.5, 5.35, 6.13, 6.64, 7.11, 7.56, 7.84, 9.59, 10.20, 12.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jenkyns (2013) 68, 185, 341, 353; Lampe (2003) 58, 59, 245, 310; Rutledge (2012) 58, 64 |
191. New Testament, Matthew, 4.23, 5.13, 9.35, 14.19, 20.21, 20.24-20.26, 23.15, 26.51-26.54 (1st cent. CE - 1st cent. CE) Tagged with subjects: •qumran, house of prostration •house, possession of •hillel, house of •shammai, house of •augustus, houses of •adiabene royal house, conversion of •saul, king of israel, his house Found in books: Cohen (2010) 304; Jenkyns (2013) 22; Lampe (2003) 375; Levine (2005) 46; Schiffman (1983) 205; Zawanowska and Wilk (2022) 538| 4.23. Καὶ περιῆγεν ἐν ὅλῃ τῇ Γαλιλαίᾳ, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ. 5.13. Ὑμεῖς ἐστὲ τὸ ἅλας τῆς γῆς· ἐὰν δὲ τὸ ἅλας μωρανθῇ, ἐν τίνι ἁλισθήσεται; εἰς οὐδὲν ἰσχύει ἔτι εἰ μὴ βληθὲν ἔξω καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων. 9.35. Καὶ περιῆγεν ὁ Ἰησοῦς τὰς πόλεις πάσας καὶ τὰς κώμας, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. 14.19. καὶ κελεύσας τοὺς ὄχλους ἀνακλιθῆναι ἐπὶ τοῦ χόρτου, λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κλάσας ἔδωκεν τοῖς μαθηταῖς τοὺς ἄρτους οἱ δὲ μαθηταὶ τοῖς ὄχλοις. 20.21. ὁ δὲ εἶπεν αὐτῇ Τί θέλεις; λέγει αὐτῷ Εἰπὲ ἵνα καθίσωσιν οὗτοι οἱ δύο υἱοί μου εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων σου ἐν τῇ βασιλείᾳ σου. 20.24. καὶ ἀκούσαντες οἱ δέκα ἠγανάκτησαν περὶ τῶν δύο ἀδελφῶν. 20.25. ὁ δὲ Ἰησοῦς προσκαλεσάμενος αὐτοὺς εἶπεν Οἴδατε ὅτι οἱ ἄρχοντες τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι κατεξουσιάζουσιν αὐτῶν. 20.26. οὐχ οὕτως ἐστὶν ἐν ὑμῖν· ἀλλʼ ὃς ἂν θέλῃ ἐν ὑμῖν μέγας γενέσθαι ἔσται ὑμῶν διάκονος, 23.15. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται ποιεῖτε αὐτὸν υἱὸν γεέννης διπλότερον ὑμῶν. 26.51. καὶ ἰδοὺ εἷς τῶν μετὰ Ἰησοῦ ἐκτείνας τὴν χεῖρα ἀπέσπασεν τὴν μάχαιραν αὐτοῦ καὶ πατάξας τὸν δοῦλον τοῦ ἀρχιερέως ἀφεῖλεν αὐτοῦ τὸ ὠτίον. 26.52. τότε λέγει αὐτῷ ὁ Ἰησοῦς Ἀπόστρεψον τὴν μάχαιράν σου εἰς τὸν τόπον αὐτῆς, πάντες γὰρ οἱ λαβόντες μάχαιραν ἐν μαχαίρῃ ἀπολοῦνται· 26.53. ἢ δοκεῖς ὅτι οὐ δύναμαι παρακαλέσαι τὸν πατέρα μου, καὶ παραστήσει μοι ἄρτι πλείω δώδεκα λεγιῶνας ἀγγέλων; 26.54. πῶς οὖν πληρωθῶσιν αἱ γραφαὶ ὅτι οὕτως δεῖ γενέσθαι; | 4.23. Jesus went about in all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 5.13. "You are the salt of the earth, but if the salt has lost its flavor, with what will it be salted? It is then good for nothing, but to be cast out and trodden under the feet of men. 9.35. Jesus went about all the cities and the villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease and every sickness among the people. 14.19. He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 20.21. He said to her, "What do you want?"She said to him, "Command that these, my two sons, may sit, one on your right hand, and one on your left hand, in your kingdom." 20.24. When the ten heard it, they were indigt with the two brothers. 20.25. But Jesus summoned them, and said, "You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 20.26. It shall not be so among you, but whoever desires to become great among you shall be your servant. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves. 26.51. Behold, one of those who were with Jesus stretched out his hand, and drew his sword, and struck the servant of the high priest, and struck off his ear. 26.52. Then Jesus said to him, "Put your sword back into its place, for all those who take the sword will die by the sword. 26.53. Or do you think that I couldn't ask my Father, and he would even now send me more than twelve legions of angels? 26.54. How then would the Scriptures be fulfilled that it must be so?" |
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| 192. Martial, Epigrams, 3.47, 3.52, 4.5, 5.35, 6.13, 6.64, 7.11, 7.56, 7.84, 9.59, 10.20, 12.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jenkyns (2013) 68, 185, 341, 353; Lampe (2003) 58, 59, 245, 310; Rutledge (2012) 58, 64 |
193. Mishnah, Avot, 1.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •house, of instruction Found in books: Avery Peck et al. (2014) 73| 1.1. "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n", | 1.1. "Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.", |
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194. New Testament, 1 Corinthians, 4.1, 7.13-7.16, 9.19, 11.18, 11.34, 14.23, 14.34-14.35, 16.1-16.4, 16.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •house, possession of •house, of israel •rabbat moab, house of the sabbath •houses of worship Found in books: Berglund Crostini and Kelhoffer (2022) 500; Lampe (2003) 99, 192, 193, 237, 359; Levine (2005) 115; Scopello (2008) 316| 4.1. Οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονόμους μυστηρίων θεοῦ. 7.13. καὶ γυνὴ ἥτις ἔχει ἄνδρα ἄπιστον, καὶ οὗτος συνευδοκεῖ οἰκεῖν μετʼ αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα. 7.14. ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῷ ἀδελφῷ· ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν. 7.15. εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω· οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις, ἐν δὲ εἰρήνῃ κέκληκεν ὑμᾶς ὁ θεός. 7.16. τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις; ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις; 9.19. Ἐλεύθερος γὰρ ὢν ἐκ πάντων πᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα τοὺς πλείονας κερδήσω· 11.18. πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω. 11.34. εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε. Τὰ δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι. 14.23. Ἐὰν οὖν συνέλθῃ ἡ ἐκκλησία ὅλη ἐπὶ τὸ αὐτὸ καὶ πάντες λαλῶσιν γλώσσαις, εἰσέλθωσιν δὲ ἰδιῶται ἢ ἄπιστοι, οὐκ ἐροῦσιν ὅτι μαίνεσθε; 14.34. Αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν, οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν· ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει. 14.35. εἰ δέ τι μανθάνειν θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν, αἰσχρὸν γάρ ἐστιν γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ. 16.1. Περὶ δὲ τῆς λογίας τῆς εἰς τοὺς ἁγίους, ὥσπερ διέταξα ταῖς ἐκκλησίαις τῆς Γαλατίας, οὕτως καὶ ὑμεῖς ποιήσατε. 16.2. κατὰ μίαν σαββάτου ἕκαστος ὑμῶν παρʼ ἑαυτῷ τιθέτω θησαυρίζων ὅτι ἐὰν εὐοδῶται, ἵνα μὴ ὅταν ἔλθω τότε λογίαι γίνωνται. 16.3. ὅταν δὲ παραγένωμαι, οὓς ἐὰν δοκιμάσητε διʼ ἐπιστολῶν, τούτους πέμψω ἀπενεγκεῖν τὴν χάριν ὑμῶν εἰς Ἰερουσαλήμ· 16.4. ἐὰν δὲ ἄξιον ᾖ τοῦ κἀμὲ πορεύεσθαι, σὺν ἐμοὶ πορεύσονται. 16.19. Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι τῆς Ἀσίας. ἀσπάζεται ὑμᾶς ἐν κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκα σὺν τῇ κατʼ οἶκον αὐτῶν ἐκκλησίᾳ. | 4.1. So let a man think of us as Christ's servants, and stewards ofGod's mysteries. 7.13. The woman who has an unbelieving husband, and he iscontent to live with her, let her not leave her husband. 7.14. For theunbelieving husband is sanctified in the wife, and the unbelieving wifeis sanctified in the husband. Otherwise your children would be unclean,but now are they holy. 7.15. Yet if the unbeliever departs, let therebe separation. The brother or the sister is not under bondage in suchcases, but God has called us in peace. 7.16. For how do you know,wife, whether you will save your husband? Or how do you know, husband,whether you will save your wife? 9.19. For though I was free fromall, I brought myself under bondage to all, that I might gain the more. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.34. But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come. 14.23. If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won't they saythat you are crazy? 14.34. let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. 14.35. Ifthey desire to learn anything, let them ask their own husbands at home,for it is shameful for a woman to chatter in the assembly. 16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise. 16.2. On the first day ofthe week, let each one of you save, as he may prosper, that nocollections be made when I come. 16.3. When I arrive, I will sendwhoever you approve with letters to carry your gracious gift toJerusalem. 16.4. If it is appropriate for me to go also, they will gowith me. 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse. |
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195. Mishnah, Bava Batra, a b c d\n0 1.5 1.5 1 5 \n1 1.4/5 1.4/5 1 4/5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Udoh (2006) 178| 1.5. כּוֹפִין אוֹתוֹ לִבְנוֹת בֵּית שַׁעַר וְדֶלֶת לֶחָצֵר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לֹא כָל הַחֲצֵרוֹת רְאוּיוֹת לְבֵית שָׁעַר. כּוֹפִין אוֹתוֹ לִבְנוֹת לָעִיר חוֹמָה וּדְלָתַיִם וּבְרִיחַ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לֹא כָל הָעֲיָרוֹת רְאוּיוֹת לְחוֹמָה. כַּמָּה יְהֵא בָעִיר וִיהֵא כְאַנְשֵׁי הָעִיר, שְׁנֵים עָשָׂר חֹדֶשׁ. קָנָה בָהּ בֵּית דִּירָה, הֲרֵי הוּא כְאַנְשֵׁי הָעִיר מִיָּד. | 1.5. "They compel [a partner in a courtyard to contribute to] the building of a gate-house and a door for the courtyard. Rabban Shimon ben Gamaliel says: “Not all courtyards are fit for a gate-house.” They compel [a resident of the town to contribute to] the building of a wall for the town and double doors and a bolt. Rabban Shimon ben Gamaliel says: “Not every town is fit for a wall.” How long must a man dwell in a town to count as one of the men of the town? Twelve months. If he has purchased a dwelling place he immediately counts as one of the men of the town.", |
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196. Mishnah, Ketuvot, 7.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •house of study Found in books: Rubenstein (2018) 185| 7.6. "וְאֵלּוּ יוֹצְאוֹת שֶׁלֹּא בִכְתֻבָּה, הָעוֹבֶרֶת עַל דַּת מֹשֶׁה וִיהוּדִית. וְאֵיזוֹ הִיא דַּת מֹשֶׁה, מַאֲכִילָתוֹ שֶׁאֵינוֹ מְעֻשָּׂר, וּמְשַׁמַּשְׁתּוֹ נִדָּה, וְלֹא קוֹצָה לָהּ חַלָּה, וְנוֹדֶרֶת וְאֵינָהּ מְקַיֶּמֶת. וְאֵיזוֹהִי דַת יְהוּדִית, יוֹצְאָה וְרֹאשָׁהּ פָּרוּעַ, וְטוֹוָה בַשּׁוּק, וּמְדַבֶּרֶת עִם כָּל אָדָם. אַבָּא שָׁאוּל אוֹמֵר, אַף הַמְקַלֶּלֶת יוֹלְדָיו בְּפָנָיו. רַבִּי טַרְפוֹן אוֹמֵר, אַף הַקּוֹלָנִית. וְאֵיזוֹ הִיא קוֹלָנִית, לִכְשֶׁהִיא מְדַבֶּרֶת בְּתוֹךְ בֵּיתָהּ וּשְׁכֵנֶיהָ שׁוֹמְעִין קוֹלָהּ: \n", | 7.6. "These leave [their marriage] without their ketubah: A wife who transgresses the law of Moses or Jewish law. And what is the law of Moses? Feeding her husband with untithed food, having intercourse with him while in the period of her menstruation, not separating dough offering, or making vows and not fulfilling them. And what is Jewish practice? Going out with her head uncovered, spinning wool in the marketplace or conversing with every man. Abba Shaul says: also one who curses her husband’s parents in his presence. Rabbi Tarfon says: also one who has a loud voice. And who is regarded as one who has a loud voice? A woman whose voice can be heard by her neighbors when she speaks inside her house.", |
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197. Mishnah, Kelim, 15.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hillel, house of •shammai, house of Found in books: Goodman (2006) 72| 15.6. "נִבְלֵי הַשָּׁרָה, טְמֵאִין. וְנִבְלֵי בְנֵי לֵוִי, טְהוֹרִין. כָּל הַמַּשְׁקִין, טְמֵאִין. וּמַשְׁקֵה בֵית מַטְבְּחַיָּא, טְהוֹרִין. כָּל הַסְּפָרִים מְטַמְּאִין אֶת הַיָּדַיִם, חוּץ מִסֵּפֶר הָעֲזָרָה. הַמַּרְכּוֹף, טָהוֹר. הַבַּטְנוֹן, וְהַנִּקְטְמוֹן, וְהָאֵרוּס, הֲרֵי אֵלּוּ טְמֵאִים. רַבִּי יְהוּדָה אוֹמֵר, הָאֵרוּס טָמֵא מוֹשָׁב, מִפְּנֵי שֶׁהָאַלָּיִת יוֹשֶׁבֶת עָלָיו. מְצֻדַּת הַחֻלְדָּה, טְמֵאָה. וְשֶׁל הָעַכְבָּרִין, טְהוֹרָה: \n", | 15.6. "Ordinary harps are susceptible to impurity, but the harps of Levites are clean. All liquids are susceptible to impurity, but the liquids in the Temple slaughtering house are clean. All scrolls convey impurity to the hands, excepting the scroll of the Temple courtyard. A wooden toy horse is clean. The belly-lute, the donkey-shaped musical instrument and the erus are susceptible to impurity. Rabbi Judah says: the erus is susceptible to sitting impurity since the wailing woman sits on it. A weasel-trap is susceptible to impurity, but a mouse- trap is clean.", |
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198. Mishnah, Oholot, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •houses, im/purity of Found in books: Balberg (2014) 107| 3.6. "כַּזַּיִת מִן הַמֵּת, פִּתְחוֹ בְטֶפַח, וְהַמֵּת, פִּתְחוֹ בְאַרְבָּעָה טְפָחִים, לְהַצִּיל הַטֻּמְאָה עַל הַפְּתָחִים. אֲבָל לְהוֹצִיא הַטֻּמְאָה, בְּפוֹתֵחַ טֶפַח. גָּדוֹל מִכַּזַּיִת, כַּמֵּת. רַבִּי יוֹסֵי אוֹמֵר, הַשִּׁדְרָה וְהַגֻּלְגֹּלֶת, כַּמֵּת: \n", | 3.6. "For an olive-sized portion of a corpse, an opening [in the room in which it is found] of one handbreadth [square], and for a [whole] corpse, an opening of four handbreadths [square, is enough] to prevent the uncleanness from [spreading to the other] openings; But for allowing the uncleanness to go out, an opening of one handbreadth [square is enough]. [A portion] greater than the size of an olive is as a [whole] corpse. Rabbi Yose says: [only] the spine and the skull are as a [whole] corpse.", |
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199. Mishnah, Parah, 3.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •house of prostration Found in books: Levine (2005) 76| 3.5. "לֹא מָצְאוּ מִשֶּׁבַע, עוֹשִׂין מִשֵּׁשׁ, מֵחָמֵשׁ, מֵאַרְבַּע, מִשָּׁלשׁ, מִשְּׁתַּיִם וּמֵאֶחָת. וּמִי עֲשָׂאָם. הָרִאשׁוֹנָה עָשָׂה משֶׁה, וְהַשְּׁנִיָּה עָשָׂה עֶזְרָא, וְחָמֵשׁ, מֵעֶזְרָא וָאֵילָךְ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שֶׁבַע מֵעֶזְרָא וָאֵילָךְ. וּמִי עֲשָׂאָן. שִׁמְעוֹן הַצַּדִּיק וְיוֹחָנָן כֹּהֵן גָּדוֹל עָשׂוּ שְׁתַּיִם שְׁתַּיִם, אֶלְיְהוֹעֵינַי בֶּן הַקּוֹף וַחֲנַמְאֵל הַמִּצְרִי וְיִשְׁמָעֵאל בֶּן פִּיאָבִי עָשׂוּ אַחַת אֶחָת: \n", | 3.5. "If they did not find the residue of the ashes of the seven [red cows] they performed the sprinkling with those of six, of five, of four, of three, of two or of one. And who prepared these? Moses prepared the first, Ezra prepared the second, and five were prepared from the time of Ezra, the words of Rabbi Meir. But the sages say: seven from the time of Ezra. And who prepared them? Shimon the Just and Yoha the high priest prepared two; Elihoenai the son of Ha-Kof and Hanamel the Egyptian and Ishmael the son of Piabi prepared one each.", |
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200. Mishnah, Rosh Hashanah, 1.3, 2.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •house of Found in books: Avery Peck et al. (2014) 22| 1.3. "עַל שִׁשָּׁה חֳדָשִׁים הַשְּׁלוּחִין יוֹצְאִין, עַל נִיסָן מִפְּנֵי הַפֶּסַח, עַל אָב מִפְּנֵי הַתַּעֲנִית, עַל אֱלוּל מִפְּנֵי רֹאשׁ הַשָּׁנָה, עַל תִּשְׁרֵי מִפְּנֵי תַקָּנַת הַמּוֹעֲדוֹת, עַל כִּסְלֵו מִפְּנֵי חֲנֻכָּה, וְעַל אֲדָר מִפְּנֵי הַפּוּרִים. וּכְשֶׁהָיָה בֵית הַמִּקְדָּשׁ קַיָּם, יוֹצְאִין אַף עַל אִיָּר מִפְּנֵי פֶסַח קָטָן: \n", 2.7. "רֹאשׁ בֵּית דִּין אוֹמֵר מְקֻדָּשׁ, וְכָל הָעָם עוֹנִין אַחֲרָיו מְקֻדָּשׁ מְקֻדָּשׁ. בֵּין שֶׁנִּרְאָה בִזְמַנּוֹ בֵּין שֶׁלֹּא נִרְאָה בִזְמַנּוֹ, מְקַדְּשִׁין אוֹתוֹ. רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק אוֹמֵר, אִם לֹא נִרְאָה בִזְמַנּוֹ, אֵין מְקַדְּשִׁין אוֹתוֹ, שֶׁכְּבָר קִדְּשׁוּהוּ שָׁמָיִם:", | 1.3. "There are six months [at the beginning of which] messengers go out.On Nisan because of Pesah; On Av because of the fast. On Elul because of Rosh Hashanah. On Tishri because of the setting of the festivals. On Kislev because of Hanukah. And on Adar because of Purim. When the Temple stood, they used also to go out to report Iyar because of Pesah Katan (Pesah Sheni).", 2.7. "The head of the court says, “Sanctified,” and all the people answer after him, “Sanctified, sanctified.” Whether the new moon is seen at its proper time or not at its proper time they sanctify it. Rabbi Elazar bar Zadok says that if it is not seen as its proper time they do not sanctify it for heaven has already sanctified it.", |
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201. Mishnah, Sanhedrin, 3.1, 11.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •shammai, house of •house of hillel Found in books: Poorthuis and Schwartz (2014) 150; Schiffman (1983) 59| 3.1. "דִּינֵי מָמוֹנוֹת, בִּשְׁלֹשָׁה. זֶה בּוֹרֵר לוֹ אֶחָד וְזֶה בּוֹרֵר לוֹ אֶחָד, וּשְׁנֵיהֶן בּוֹרְרִין לָהֶן עוֹד אֶחָד, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, שְׁנֵי דַיָּנִין בּוֹרְרִין לָהֶן עוֹד אֶחָד. זֶה פּוֹסֵל דַּיָּנוֹ שֶׁל זֶה וְזֶה פּוֹסֵל דַּיָּנוֹ שֶׁל זֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵימָתַי, בִּזְמַן שֶׁמֵּבִיא עֲלֵיהֶן רְאָיָה שֶׁהֵן קְרוֹבִין אוֹ פְסוּלִין, אֲבָל אִם הָיוּ כְשֵׁרִים אוֹ מֻמְחִין, אֵינוֹ יָכוֹל לְפָסְלָן. זֶה פּוֹסֵל עֵדָיו שֶׁל זֶה וְזֶה פּוֹסֵל עֵדָיו שֶׁל זֶה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵימָתַי, בִּזְמַן שֶׁהוּא מֵבִיא עֲלֵיהֶם רְאָיָה שֶׁהֵן קְרוֹבִים אוֹ פְסוּלִים. אֲבָל אִם הָיוּ כְשֵׁרִים, אֵינוֹ יָכוֹל לְפָסְלָן: \n", 11.3. "חֹמֶר בְּדִבְרֵי סוֹפְרִים מִבְּדִבְרֵי תוֹרָה, הָאוֹמֵר אֵין תְּפִלִּין, כְּדֵי לַעֲבֹר עַל דִּבְרֵי תוֹרָה, פָּטוּר. חֲמִשָּׁה טוֹטָפוֹת, לְהוֹסִיף עַל דִּבְרֵי סוֹפְרִים, חַיָּב: \n", | 3.1. "Cases concerning property [are decided] by three [judges].This [litigant] chooses one and this [litigant] chooses one and then the two of them choose another, according to Rabbi Meir. But the Sages say: “The two judges choose the other judge.” This [litigant] can invalidate this one’s judge, and this [litigant] can invalidate this one’s judge, according to Rabbi Meir. But the Sages say: “When is this so? When they bring proof against them that they are relatives or otherwise invalid; but if they are valid and experts, he cannot invalidate them. This [litigant] may invalidate this one’s witnesses and this [litigant] may invalidate this one’s witnesses, according to Rabbi Meir. But the Sages say: “When is this so? When they bring proof against them that they are relatives or otherwise invalid; but if they are valid, he cannot invalidate them.", 11.3. "There is greater stringency in respect to the teachings of the scribes than in respect to the torah: [thus,] if [a rebellious elder] says, there is no commandment of tefillin, so that a biblical law may be transgressed, he is exempt. [But if he rules that the tefillin must contain] five compartments, thus adding to the words of the scribes, he is liable.", |
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202. Mishnah, Shabbat, 1.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hillel, house of •shammai, house of Found in books: Goodman (2006) 197| 1.4. "וְאֵלּוּ מִן הַהֲלָכוֹת שֶׁאָמְרוּ בַעֲלִיַּת חֲנַנְיָה בֶן חִזְקִיָּה בֶן גֻּרְיוֹן כְּשֶׁעָלוּ לְבַקְּרוֹ. נִמְנוּ וְרַבּוּ בֵּית שַׁמַּאי עַל בֵּית הִלֵּל, וּשְׁמֹנָה עָשָׂר דְּבָרִים גָּזְרוּ בוֹ בַיּוֹם: \n", | 1.4. "And these are of halakhot which they stated in the upper chamber of Haiah ben Hezekiah ben Gurion, when they went up to visit him. They took a count, and Bet Shammai outnumbered Beth Hillel and on that day they enacted eighteen measures.", |
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203. Mishnah, Yevamot, 1.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •shammai, house of, disputes with hillel ceased at yavneh Found in books: Cohen (2010) 66| 1.4. "בֵּית שַׁמַּאי מַתִּירִין הַצָּרוֹת לָאַחִים, וּבֵית הִלֵּל אוֹסְרִים. חָלְצוּ, בֵּית שַׁמַּאי פּוֹסְלִין מִן הַכְּהֻנָּה, וּבֵית הִלֵּל מַכְשִׁירִים. נִתְיַבְּמוּ, בֵּית שַׁמַּאי מַכְשִׁירִים, וּבֵית הִלֵּל פּוֹסְלִין. אַף עַל פִּי שֶׁאֵלּוּ אוֹסְרִין וְאֵלּוּ מַתִּירִין, אֵלּוּ פּוֹסְלִין וְאֵלּוּ מַכְשִׁירִין, לֹא נִמְנְעוּ בֵּית שַׁמַּאי מִלִּשָּׂא נָשִׁים מִבֵּית הִלֵּל, וְלֹא בֵית הִלֵּל מִבֵּית שַׁמַּאי. כָּל הַטָּהֳרוֹת וְהַטֻּמְאוֹת שֶׁהָיוּ אֵלּוּ מְטַהֲרִין וְאֵלּוּ מְטַמְּאִין, לֹא נִמְנְעוּ עוֹשִׂין טָהֳרוֹת אֵלּוּ עַל גַּבֵּי אֵלּוּ: \n", | 1.4. "Beth Shammai permits the rival wives to the surviving brothers, and Beth Hillel prohibits them. If they perform the halitzah, Beth Shammai disqualifies them from marrying a priest, and Beth Hillel makes the eligible. If they performed yibbum, Beth Shammai makes them eligible [to marry a priest], and Beth Hillel disqualifies them. Though these forbid and these permit, and these disqualify and these make eligible, Beth Shammai did not refrain from marrying women from [the families of] Beth Hillel, nor did Beth Hillel [refrain from marrying women] from [the families of] Beth Shammai. [With regard to] purity and impurity, which these declare pure and the others declare impure, neither of them refrained from using the utensils of the others for the preparation of food that was ritually clean.", |
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| 204. Ignatius, To Polycarp, 4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 91 |
205. Mishnah, Terumot, 1.4-1.5, 1.10, 5.2-5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •hillel, house of, heave-offering, separation of •shammai, house of, heave-offering, separation of •hillel, house of, heave-offering, neutralization of •shammai, house of, heave-offering, neutralization of Found in books: Avery-Peck (1981) 49, 50, 74, 77, 171, 172, 173| 1.4. "אֵין תּוֹרְמִין זֵיתִים עַל הַשֶּׁמֶן, וְלֹא עֲנָבִים עַל הַיָּיִן. וְאִם תָּרְמוּ, בֵּית שַׁמַּאי אוֹמְרִים, תְּרוּמַת עַצְמָן בָּהֶם. וּבֵית הִלֵּל אוֹמְרִים, אֵין תְּרוּמָתָן תְּרוּמָה: \n", 1.5. "אֵין תּוֹרְמִין מִן הַלֶּקֶט, וּמִן הַשִּׁכְחָה, וּמִן הַפֵּאָה, וּמִן הַהֶפְקֵר, וְלֹא מִמַּעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְּרוּמָתוֹ, וְלֹא מִמַּעֲשֵׂר שֵׁנִי וְהֶקְדֵּשׁ שֶׁנִּפְדּוּ, וְלֹא מִן הַחַיָּב עַל הַפָּטוּר, וְלֹא מִן הַפָּטוּר עַל הַחַיָּב, וְלֹא מִן הַתָּלוּשׁ עַל הַמְחֻבָּר, וְלֹא מִן הַמְחֻבָּר עַל הַתָּלוּשׁ, וְלֹא מִן הֶחָדָשׁ עַל הַיָּשָׁן, וְלֹא מִן הַיָּשָׁן עַל הֶחָדָשׁ, וְלֹא מִפֵּרוֹת הָאָרֶץ עַל פֵּרוֹת חוּצָה לָאָרֶץ, וְלֹא מִפֵּרוֹת חוּצָה לָאָרֶץ עַל פֵּרוֹת הָאָרֶץ. וְאִם תָּרְמוּ, אֵין תְּרוּמָתָן תְּרוּמָה: \n", 1.10. "אֵין תּוֹרְמִין מִדָּבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ עַל דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ, וְלֹא מִדָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ עַל דָּבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ, וְלֹא מִדָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ עַל דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ. וְאִם תָּרְמוּ, תְּרוּמָתָן תְּרוּמָה: \n", 5.2. "סְאָה תְרוּמָה טְמֵאָה שֶׁנָּפְלָה לְתוֹךְ מֵאָה חֻלִּין טְהוֹרִין, רַבִּי אֱלִיעֶזֶר אוֹמֵר, תֵּרוֹם וְתִשָּׂרֵף, שֶׁאֲנִי אוֹמֵר, סְאָה שֶׁנָּפְלָה הִיא סְאָה שֶׁעָלְתָה. וַחֲכָמִים אוֹמְרִים, תַּעֲלֶה וְתֵאָכֵל נִקּוּדִים אוֹ קְלָיוֹת, אוֹ תִלּוֹשׁ בְּמֵי פֵרוֹת, אוֹ תִתְחַלֵּק לְעִסּוֹת, כְּדֵי שֶׁלֹּא יְהֵא בְמָקוֹם אֶחָד כַּבֵּיצָה: \n", 5.3. "סְאָה תְרוּמָה טְהוֹרָה שֶׁנָּפְלָה לְמֵאָה חֻלִּין טְמֵאִין, תַּעֲלֶה וְתֵאָכֵל נִקּוּדִים אוֹ קְלָיוֹת, אוֹ תִלּוֹשׁ בְּמֵי פֵרוֹת, אוֹ תִתְחַלֵּק לְעִסּוֹת, כְּדֵי שֶׁלֹּא יְהֵא בְמָקוֹם אֶחָד כַּבֵּיצָה: \n", 5.4. "סְאָה תְרוּמָה טְמֵאָה שֶׁנָּפְלָה לְמֵאָה סְאָה תְרוּמָה טְהוֹרָה, בֵּית שַׁמַּאי אוֹסְרִים, וּבֵית הִלֵּל מַתִּירִין. אָמְרוּ בֵית הִלֵּל לְבֵית שַׁמַּאי, הוֹאִיל וּטְהוֹרָה אֲסוּרָה לְזָרִים וּטְמֵאָה אֲסוּרָה לְכֹהֲנִים, מַה טְּהוֹרָה עוֹלָה, אַף טְמֵאָה תַּעֲלֶה. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, לֹא, אִם הֶעֱלוּ הַחֻלִּין הַקַּלִּין הַמֻּתָּרִין לְזָרִים אֶת הַטְּהוֹרָה, תַּעֲלֶה תְרוּמָה הַחֲמוּרָה הָאֲסוּרָה לְזָרִים אֶת הַטְּמֵאָה. לְאַחַר שֶׁהוֹדוּ, רַבִּי אֱלִיעֶזֶר אוֹמֵר, תֵּרוֹם וְתִשָּׂרֵף. וַחֲכָמִים אוֹמְרִים, אָבְדָה בְמִעוּטָהּ: \n", | 1.4. "They should not take terumah from olives for oil, or from grapes for wine. If one did: Bet Shammai says: there is terumah in [the olives or grapes] themselves. But Bet Hillel says: the terumah is not terumah.", 1.5. "They do not take terumah from ‘gleanings’, from ‘the forgotten sheaf’, from peah or from ownerless produce. [Neither is it taken] from first tithe from which terumah had already been taken, nor from second tithe and dedicated produce that had been redeemed. [Nor is it taken] from that which is subject [to terumah] for that which is exempt [from terumah], nor from that which is exempt for that which is subject. Nor from produce already plucked [from the soil] for that attached to it, nor from that attached [to the soil] for that already plucked. Nor from new produce for old, nor from old for new. Nor from produce from the land of Israel for produce grown outside the land, nor from that grown out of the land for that grown in the land. [In all these cases] if they did take terumah, their terumah is not terumah.", 1.10. "They may not take terumah from produce whose processing has been completed for produce whose processing has not been completed, or from produce whose processing has not been completed for produce whose processing has been completed or from produce whose processing has not been completed for other produce whose processing has not been completed. If they did take terumah, their terumah is terumah.", 5.2. "A seah of unclean terumah which fell into a hundred of clean hullin:Rabbi Eliezer says: [a seah] must be taken out and burnt, for I say that the seah taken out is the one that fell in. But the sages say: it may be taken out and eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that the size of one egg be not in any one place.", 5.3. "A seah of clean terumah fell into a hundred of unclean hullin, it may be eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that the size of one egg be not in any one place.", 5.4. "A seah of unclean terumah that falls into one hundred seahs of clean terumah: Bet Shammai prohibits, But Bet Hillel permits. Bet Hillel said to Bet Shammai: since clean [terumah] is forbidden to non-priests and unclean [terumah is forbidden] to priests, then just as clean [terumah] is brought up, so too unclean [terumah] can be brought up. Bet Shammai answered them: No! If hullin which is treated more leniently [in that it is permitted to non-priests] allows us to bring up clean [terumah that falls into it], does terumah [which is more stringent in that it is forbidden to non-priests] also allow us to bring up that which is unclean? After [Bet Shammai] had agreed [with Bet Hillel], Rabbi Eliezer said: it should be taken out and burned. But the sages say: it is gone, on account of its being a tiny [portion of the whole mixture].", |
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206. Mishnah, Toharot, 7.3-7.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •houses, im/purity of Found in books: Balberg (2014) 154| 7.3. "הַמַּנִּיחַ אֻמָּנִים בְּתוֹךְ בֵּיתוֹ, הַבַּיִת טָמֵא, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵין טָמֵא אֶלָּא עַד מְקוֹם שֶׁהֵן יְכוֹלִין לִפְשֹׁט אֶת יָדָם וְלִגָּע: \n", 7.4. "אֵשֶׁת חָבֵר שֶׁהִנִּיחָה לְאֵשֶׁת עַם הָאָרֶץ טוֹחֶנֶת בְּתוֹךְ בֵּיתָהּ, פָּסְקָה הָרֵחַיִם, הַבַּיִת טָמֵא. לֹא פָסְקָה הָרֵחַיִם, אֵין טָמֵא אֶלָּא עַד מְקוֹם שֶׁהִיא יְכוֹלָה לִפְשֹׁט אֶת יָדָהּ וְלִגָּע. הָיוּ שְׁתַּיִם, בֵּין כָּךְ וּבֵין כָּךְ, הַבַּיִת טָמֵא, שֶׁאַחַת טוֹחֶנֶת וְאַחַת מְשַׁמֶּשֶׁת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵין טָמֵא אֶלָּא עַד מְקוֹם שֶׁהֵן יְכוֹלִין לִפְשֹׁט אֶת יָדָן וְלִגָּע: \n", | 7.3. "One who left craftsmen in his house, the house is unclean, the words of Rabbi Meir. But the sages say: the only part that is unclean is where they can stretch out their hand and touch it.", 7.4. "If the wife of a haver left the wife of an am haaretz grinding grain in her house, if the handmill stopped turning, the house is unclean. But if the handmill did not stop turning, that part of the house which she can stretch out her hand and touch is unclean. If there were two women, the house is unclean in either case, since while the one is grinding, the other can go about touching, the words of Meir. But the sages say: the only part that is unclean is where she can stretch out her hand and touch it.", |
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207. New Testament, Mark, 1.21-1.28, 1.39, 3.1, 5.19, 6.2, 7.1-7.23, 8.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •qumran, house of prostration •house, possession of •houses, im/purity of Found in books: Balberg (2014) 31; Lampe (2003) 221; Levine (2005) 46| 1.21. Καὶ εἰσπορεύονται εἰς Καφαρναούμ. Καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν. 1.22. καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς. 1.23. καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν 1.24. λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 1.25. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς [λέγων] Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ. 1.26. καὶ σπαράξαν αὐτὸν τὸ πνεῦμα τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῇ μεγάλῃ ἐξῆλθεν ἐξ αὐτοῦ. καὶ ἐθαμβήθησαν ἅπαντες, 1.27. ὥστε συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο; διδαχὴ καινή· κατʼ ἐξουσίαν καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει, καὶ ὑπακούουσιν αὐτῷ. 1.28. Καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην την περίχωρον τῆς Γαλιλαίας. 1.39. καὶ ἦλθεν κηρύσσων εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν καὶ τὰ δαιμόνια ἐκβάλλων. 3.1. Καὶ εἰσῆλθεν πάλιν εἰς συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα· 5.19. καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ Ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε. 6.2. Καὶ γενομένου σαββάτου ἤρξατο διδάσκειν ἐν τῇ συναγωγῇ· καὶ οἱ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες Πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι; 7.1. Καὶ συνἄγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων ἐλθόντες ἀπὸ Ἰεροσολύμων 7.2. καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτʼ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους. 7.3. —οἱ γὰρ Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων, 7.4. καὶ ἀπʼ ἀγορᾶς ἐὰν μὴ ῥαντίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων. 7.5. —καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς Διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον; 7.6. ὁ δὲ εἶπεν αὐτοῖς Καλῶς ἐπροφήτευσεν Ἠσαίας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται ὅτι Οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 7.7. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων· 7.8. ἀφέντες τὴν ἐντολὴν τοῦ θεοῦ κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων. 7.9. καὶ ἔλεγεν αὐτοῖς Καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε· 7.10. Μωυσῆς γὰρ εἶπεν Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου, καί Ὁ κακολογῶν πατέρα ἢ μητερα θανάτῳ τελευτάτω· 7.11. ὑμεῖς δὲ λέγετε Ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί Κορβάν, ὅ ἐστιν Δῶρον, ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 7.12. οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί, 7.13. ἀκυροῦντες τὸν λόγον τοῦ θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε· καὶ παρόμοια τοιαῦτα πολλὰ ποιεῖτε. 7.14. Καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν αὐτοῖς Ἀκούσατέ μου πάντες καὶ σύνετε. 7.15. οὐδὲν ἔστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν· ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον. 7.16. 7.17. Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπηρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν. 7.18. καὶ λέγει αὐτοῖς Οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε; οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι, 7.19. ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν ἀλλʼ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται; —καθαρίζων πάντα τὰ βρώματα. 7.20. ἔλεγεν δὲ ὅτι Τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον ἐκεῖνο κοινοῖ τὸν ἄνθρωπον· 7.21. ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι, 7.22. μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη· 7.23. πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται καὶ κοινοῖ τὸν ἄνθρωπον. 8.3. καὶ ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν, ἐκλυθήσονται ἐν τῇ ὁδῷ· καί τινες αὐτῶν ἀπὸ μακρόθεν εἰσίν. | 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out, 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!" 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him!" 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him!" 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.39. He went into their synagogues throughout all Galilee, preaching and casting out demons. 3.1. He entered again into the synagogue, and there was a man there who had his hand withered. 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you." 6.2. When the Sabbath had come, he began to teach in the synagogue, and many hearing him were astonished, saying, "Where did this man get these things?" and, "What is the wisdom that is given to this man, that such mighty works come about by his hands? 7.1. Then the Pharisees, and some of the scribes gathered together to him, having come from Jerusalem. 7.2. Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 7.4. They don't eat when they come from the marketplace, unless they bathe themselves, and there are many other things, which they have received to hold to: washings of cups, pitchers, bronze vessels, and couches.) 7.5. The Pharisees and the scribes asked him, "Why don't your disciples walk according to the tradition of the elders, but eat their bread with unwashed hands?" 7.6. He answered them, "Well did Isaiah prophesy of you hypocrites, as it is written, 'This people honors me with their lips, But their heart is far from me. 7.7. But in vain do they worship me, Teaching as doctrines the commandments of men.' 7.8. "For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things." 7.9. He said to them, "Full well do you reject the commandment of God, that you may keep your tradition. 7.10. For Moses said, 'Honor your father and your mother;' and, 'He who speaks evil of father or mother, let him be put to death.' 7.11. But you say, 'If a man tells his father or his mother, "Whatever profit you might have received from me is Corban, that is to say, given to God;"' 7.12. then you no longer allow him to do anything for his father or his mother, 7.13. making void the word of God by your tradition, which you have handed down. You do many things like this." 7.14. He called all the multitude to himself, and said to them, "Hear me, all of you, and understand. 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 7.16. If anyone has ears to hear, let him hear!" 7.17. When he had entered into a house away from the multitude, his disciples asked him about the parable. 7.18. He said to them, "Are you thus without understanding also? Don't you perceive that whatever goes into the man from outside can't defile him, 7.19. because it doesn't go into his heart, but into his stomach, then into the latrine, thus making all foods clean?" 7.20. He said, "That which proceeds out of the man, that defiles the man. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts, 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23. All these evil things come from within, and defile the man." 8.3. If I send them away fasting to their home, they will faint on the way, for some of them have come a long way." |
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208. New Testament, Luke, 1.32-1.33, 1.59, 4.15-4.44, 13.10-13.21, 14.8-14.11, 22.49-22.51, 24.44 (1st cent. CE - 1st cent. CE) Tagged with subjects: •house, of jacob •house of onias (beth ḥonio) •qumran, house of prostration •augustus, houses of •saul, king of israel, his house Found in books: Berglund Crostini and Kelhoffer (2022) 115; Jenkyns (2013) 22; Levine (2005) 46; Piotrkowski (2019) 100; Zawanowska and Wilk (2022) 538| 1.32. οὗτος ἔσται μέγας καὶ υἱὸς Ὑψίστου κληθήσεται, καὶ δώσει αὐτῷ Κύριος ὁ θεὸς τὸν θρόνον Δαυεὶδ τοῦ πατρὸς αὐτοῦ, 1.33. καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος. 1.59. Καὶ ἐγένετο ἐν τῇ ἡμέρᾳ τῇ ὀγδόῃ ἦλθαν περιτεμεῖν τὸ παιδίον, καὶ ἐκάλουν αὐτὸ ἐπὶ τῷ ὀνόματι τοῦ πατρὸς αὐτοῦ Ζαχαρίαν. 4.15. καὶ αὐτὸς ἐδίδασκεν ἐν ταῖς συναγωγαῖς αὐτῶν, δοξαζόμενος ὑπὸ πάντων. 4.16. Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17. καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν [τὸν] τόπον οὗ ἦν γεγραμμένον 4.18. Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19. κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20. καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21. ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. 4.22. καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος; 4.23. καὶ εἶπεν πρὸς αὐτούς Πάντως ἐρεῖτέ μοι τὴν παραβολὴν ταύτην Ἰατρέ, θεράπευσον σεαυτόν· ὅσα ἠκούσαμεν γενόμενα εἰς τὴν — Καφαρναοὺμ ποίησον καὶ ὧδε ἐν τῇ πατρίδι σου. 4.24. εἶπεν δέ Ἀμὴν λέγω ὑμῖν ὅτι οὐδεὶς προφήτης δεκτός ἐστιν ἐν τῇ πατρίδι αὐτοῦ. 4.25. ἐπʼ ἀληθείας δὲ λέγω ὑμῖν, πολλαὶ χῆραι ἦσαν ἐν ταῖς ἡμέραις Ἠλείου ἐν τῷ Ἰσραήλ, ὅτε ἐκλείσθη ὁ οὐρανὸς ἔτη τρία καὶ μῆνας ἕξ, ὡς ἐγένετο λιμὸς μέγας ἐπὶ πᾶσαν τὴν γῆν, 4.26. καὶ πρὸς οὐδεμίαν αὐτῶν ἐπέμφθη Ἠλείας εἰ μὴ εἰς Σάρεπτα τῆς Σιδωνίας πρὸς γυναῖκα χήραν. 4.27. καὶ πολλοὶ λεπροὶ ἦσαν ἐν τῷ Ἰσραὴλ ἐπὶ Ἐλισαίου τοῦ προφήτου, καὶ οὐδεὶς αὐτῶν ἐκαθαρίσθη εἰ μὴ Ναιμὰν ὁ Σύρος. 4.28. καὶ ἐπλήσθησαν πάντες θυμοῦ ἐν τῇ συναγωγῇ ἀκούοντες ταῦτα, 4.29. καὶ ἀναστάντες ἐξέβαλον αὐτὸν ἔξω τῆς πόλεως, καὶ ἤγαγον αὐτὸν ἕως ὀφρύος τοῦ ὄρους ἐφʼ οὗ ἡ πόλις ᾠκοδόμητο αὐτῶν, ὥστε κατακρημνίσαι αὐτόν· 4.30. αὐτὸς δὲ διελθὼν διὰ μέσου αὐτῶν ἐπορεύετο. 4.31. Καὶ κατῆλθεν εἰς Καφαρναοὺμ πόλιν τῆς Γαλιλαίας. Καὶ ἦν διδάσκων αὐτοὺς ἐν τοῖς σάββασιν· 4.32. καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ὅτι ἐν ἐξουσίᾳ ἦν ὁ λόγος αὐτοῦ. 4.33. καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου, καὶ ἀνέκραξεν φωνῇ μεγάλῃ 4.34. Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; 4.35. οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἀπʼ αὐτοῦ. καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς τὸ μέσον ἐξῆλθεν ἀπʼ αὐτοῦ μηδὲν βλάψαν αὐτόν. 4.36. καὶ ἐγένετο θάμβος ἐπὶ πάντας, καὶ συνελάλουν πρὸς ἀλλήλους λέγοντες Τίς ὁ λόγος οὗτος ὅτι ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς ἀκαθάρτοις πνεύμασιν, 4.37. καὶ ἐξέρχονται; Καὶ ἐξεπορεύετο ἦχος περὶ αὐτοῦ εἰς πάντα τόπον τῆς περιχώρου. 4.38. Ἀναστὰς δὲ ἀπὸ τῆς συναγωγῆς εἰσῆλθεν εἰς τὴν οἰκίαν Σίμωνος. πενθερὰ δὲ τοῦ Σίμωνος ἦν συνεχομένη πυρετῷ μεγάλῳ, καὶ ἠρώτησαν αὐτὸν περὶ αὐτῆς. 4.39. καὶ ἐπιστὰς ἐπάνω αὐτῆς ἐπετίμησεν τῷ πυρετῷ, καὶ ἀφῆκεν αὐτήν· παραχρῆμα δὲ ἀναστᾶσα διηκόνει αὐτοῖς. 4.40. Δύνοντος δὲ τοῦ ἡλίου ἅπαντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις ἤγαγον αὐτοὺς πρὸς αὐτόν· ὁ δὲ ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιτιθεὶς ἐθεράπευεν αὐτούς. 4.41. ἐξήρχετο δὲ καὶ δαιμόνια ἀπὸ πολλῶν, κράζοντα καὶ λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ· καὶ ἐπιτιμῶν οὐκ εἴα αὐτὰ λαλεῖν, ὅτι ᾔδεισαν τὸν χριστὸν αὐτὸν εἶναι. 4.42. Γενομένης δὲ ἡμέρας ἐξελθὼν ἐπορεύθη εἰς ἔρημον τόπον· καὶ οἱ ὄχλοι ἐπεζήτουν αὐτόν, καὶ ἦλθον ἕως αὐτοῦ, καὶ κατεῖχον αὐτὸν τοῦ μὴ πορεύεσθαι ἀπʼ αὐτῶν. 4.43. ὁ δὲ εἶπεν πρὸς αὐτοὺς ὅτι Καὶ ταῖς ἑτέραις πόλεσιν εὐαγγελίσασθαί με δεῖ τὴν βασιλείαν τοῦ θεοῦ, ὅτι ἐπὶ τοῦτο ἀπεστάλην. 4.44. Καὶ ἦν κηρύσσων εἰς τὰς συναγωγὰς τῆς Ἰουδαίας. 13.10. Ἦν δὲ διδάσκων ἐν μιᾷ τῶν συναγωγῶν ἐν τοῖς σάββασιν. 13.11. καὶ ἰδοὺ γυνὴ πνεῦμα ἔχουσα ἀσθενείας ἔτη δέκα ὀκτώ, καὶ ἦν συνκύπτουσα καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές. 13.12. ἰδὼν δὲ αὐτὴν ὁ Ἰησοῦς προσεφώνησεν καὶ εἶπεν αὐτῇ Γύναι, ἀπολέλυσαι τῆς ἀσθενείας σου 13.13. , καὶ ἐπέθηκεν αὐτῇ τὰς χεῖρας· καὶ παραχρῆμα ἀνωρθώθη, καὶ ἐδόξαζεν τὸν θεόν. 13.14. ἀποκριθεὶς δὲ ὁ ἀρχισυνάγωγος, ἀγανακτῶν ὅτι τῷ σαββάτῳ ἐθεράπευσεν ὁ Ἰησοῦς, ἔλεγεν τῷ ὄχλῳ ὅτι Ἓξ ἡμέραι εἰσὶν ἐν αἷς δεῖ ἐργάζεσθαι· ἐν αὐταῖς οὖν ἐρχόμενοι θεραπεύεσθε καὶ μὴ τῇ ἡμέρᾳ τοῦ σαββάτου. 13.15. ἀπεκρίθη δὲ αὐτῷ ὁ κύριος καὶ εἶπεν Ὑποκριται, ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ ἢ τὸν ὄνον ἀπὸ τῆς φάτνης καὶ ἀπάγων ποτίζει; 13.16. ταύτην δὲ θυγατέρα Ἀβραὰμ οὖσαν, ἣν ἔδησεν ὁ Σατανᾶς ἰδοὺ δέκα καὶ ὀκτὼ ἔτη, οὐκ ἔδει λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ τοῦ σαββάτου; 13.17. Καὶ ταῦτα λέγοντος αὐτοῦ κατῃσχύνοντο πάντες οἱ ἀντικείμενοι αὐτῷ, καὶ πᾶς ὁ ὄχλος ἔχαιρεν ἐπὶ πᾶσιν τοῖς ἐνδόξοις τοῖς γινομένοις ὑπʼ αὐτοῦ. 13.18. Ἔλεγεν οὖν Τίνι ὁμοία ἐστὶν ἡ βασιλεία τοῦ θεοῦ, καὶ τίνι ὁμοιώσω αὐτήν; 13.19. ὁμοία ἐστὶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔβαλεν εἰς κῆπον ἑαυτοῦ, καὶ ηὔξησεν καὶ ἐγένετο εἰς δένδρον, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατεσκήνωσεν ἐν τοῖς κλάδοις αὐτοῦ. 13.20. Καὶ πάλιν εἶπεν Τίνι ὁμοιώσω τὴν βασιλείαν τοῦ θεοῦ; 13.21. ὁμοία ἐστὶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἔκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον. 14.8. λέγων πρὸς αὐτούς Ὅταν κληθῇς ὑπό τινος εἰς γάμους, μὴ κατακλιθῇς εἰς τὴν πρωτοκλισίαν, μή ποτε ἐντιμότερός σου ᾖ κεκλημένος ὑπʼ αὐτοῦ, 14.9. καὶ ἐλθὼν ὁ σὲ καὶ αὐτὸν καλέσας ἐρεῖ σοι Δὸς τούτῳ τόπον, καὶ τότε ἄρξῃ μετὰ αἰσχύνης τὸν ἔσχατον τόπον κατέχειν. 14.10. ἀλλʼ ὅταν κληθῇς πορευθεὶς ἀνάπεσε εἰς τὸν ἔσχατον τόπον, ἵνα ὅταν ἔλθῃ ὁ κεκληκώς σε ἐρεῖ σοι Φίλε, προσανάβηθι ἀνώτερον· τότε ἔσται σοι δόξα ἐνώπιον πάντων τῶν συνανακειμένων σοι. 14.11. ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται. 22.49. ἰδόντες δὲ οἱ περὶ αὐτὸν τὸ ἐσόμενον εἶπαν Κύριε, εἰ πατάξομεν ἐν μαχαίρῃ; 22.50. καὶ ἐπάταξεν εἷς τις ἐξ αὐτῶν τοῦ ἀρχιερέως τὸν δοῦλον καὶ ἀφεῖλεν τὸ οὖς αὐτοῦ τὸ δεξιόν. 22.51. ἀποκριθεὶς δὲ [ὁ] Ἰησοῦς εἶπεν Ἐᾶτε ἕως τούτου· καὶ ἁψάμενος τοῦ ὠτίου ἰάσατο αὐτόν. 24.44. Εἶπεν δὲ πρὸς αὐτούς Οὗτοι οἱ λόγοι μου οὓς ἐλάλησα πρὸς ὑμᾶς ἔτι ὢν σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῷ νόμῳ Μωυσέως καὶ τοῖς προφήταις καὶ Ψαλμοῖς περὶ ἐμοῦ. | 1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David, 1.33. and he will reign over the house of Jacob forever. There will be no end to his kingdom." 1.59. It happened on the eighth day, that they came to circumcise the child; and they would have called him Zacharias, after the name of the father. 4.15. He taught in their synagogues, being glorified by all. 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18. "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19. And to proclaim the acceptable year of the Lord." 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing." 4.22. All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn't this Joseph's son?" 4.23. He said to them, "Doubtless you will tell me this parable, 'Physician, heal yourself! Whatever we have heard done at Capernaum, do also here in your hometown.'" 4.24. He said, "Most assuredly I tell you, no prophet is acceptable in his hometown. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian." 4.28. They were all filled with wrath in the synagogue, as they heard these things. 4.29. They rose up, threw him out of the city, and led him to the brow of the hill that their city was built on, that they might throw him off the cliff. 4.30. But he, passing through the midst of them, went his way. 4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day, 4.32. and they were astonished at his teaching, for his word was with authority. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice, 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God!" 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out!" 4.37. News about him went out into every place of the surrounding region. 4.38. He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. 4.39. He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 4.42. When it was day, he departed and went into an uninhabited place, and the multitudes looked for him, and came to him, and held on to him, so that he wouldn't go away from them. 4.43. But he said to them, "I must preach the good news of the Kingdom of God to the other cities also. For this reason I have been sent." 4.44. He was preaching in the synagogues of Galilee. 13.10. He was teaching in one of the synagogues on the Sabbath day. 13.11. Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up. 13.12. When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity." 13.13. He laid his hands on her, and immediately she stood up straight, and glorified God. 13.14. The ruler of the synagogue, being indigt because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!" 13.15. Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water? 13.16. Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day?" 13.17. As he said these things, all his adversaries were put to shame, and all the multitude rejoiced for all the glorious things that were done by him. 13.18. He said, "What is the Kingdom of God like? To what shall I compare it? 13.19. It is like a grain of mustard seed, which a man took, and put in his own garden. It grew, and became a large tree, and the birds of the sky lodged in its branches." 13.20. Again he said, "To what shall I compare the Kingdom of God? 13.21. It is like yeast, which a woman took and hid in three sata of flour, until it was all leavened." 14.8. "When you are invited by anyone to a marriage feast, don't sit in the best seat, since perhaps someone more honorable than you might be invited by him, 14.9. and he who invited both of you would come and tell you, 'Make room for this person.' Then you would begin, with shame, to take the lowest place. 14.10. But when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, 'Friend, move up higher.' Then you will be honored in the presence of all who sit at the table with you. 14.11. For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted." 22.49. When those who were around him saw what was about to happen, they said to him, "Lord, shall we strike with the sword?" 22.50. A certain one of them struck the servant of the high priest, and cut off his right ear. 22.51. But Jesus answered, "Let me at least do this" -- and he touched his ear, and healed him. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled." |
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209. Mishnah, Berachot, 1.3, 5.5, 6.6, 8.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Poorthuis and Schwartz (2014) 150; Schiffman (1983) 205| 1.3. "בֵּית שַׁמַּאי אוֹמְרִים, בָּעֶרֶב כָּל אָדָם יַטּוּ וְיִקְרְאוּ, וּבַבֹּקֶר יַעַמְדוּ, שֶׁנֶּאֱמַר (דברים ו) וּבְשָׁכְבְּךָ וּבְקוּמֶךָ. וּבֵית הִלֵּל אוֹמְרִים, כָּל אָדָם קוֹרֵא כְדַרְכּוֹ, שֶׁנֶּאֱמַר (שם) וּבְלֶכְתְּךָ בַדֶּרֶךְ. אִם כֵּן, לָמָּה נֶאֱמַר וּבְשָׁכְבְּךָ וּבְקוּמֶךָ, בְּשָׁעָה שֶׁבְּנֵי אָדָם שׁוֹכְבִים, וּבְשָׁעָה שֶׁבְּנֵי אָדָם עוֹמְדִים. אָמַר רַבִּי טַרְפוֹן, אֲנִי הָיִיתִי בָא בַדֶּרֶךְ, וְהִטֵּתִי לִקְרוֹת, כְּדִבְרֵי בֵית שַׁמַּאי, וְסִכַּנְתִּי בְעַצְמִי מִפְּנֵי הַלִּסְטִים. אָמְרוּ לוֹ, כְּדַי הָיִיתָ לָחוּב בְּעַצְמְךָ, שֶׁעָבַרְתָּ עַל דִּבְרֵי בֵית הִלֵּל: \n", 5.5. "הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף: \n", 6.6. "הָיוּ יוֹשְׁבִין לֶאֱכֹל, כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. הֵסֵבּוּ, אֶחָד מְבָרֵךְ לְכֻלָּן. בָּא לָהֶם יַיִן בְּתוֹךְ הַמָּזוֹן, כָּל אֶחָד וְאֶחָד מְבָרֵךְ לְעַצְמוֹ. לְאַחַר הַמָּזוֹן, אֶחָד מְבָרֵךְ לְכֻלָּם. וְהוּא אוֹמֵר עַל הַמֻּגְמָר, אַף עַל פִּי שֶׁאֵין מְבִיאִין אֶת הַמֻּגְמָר אֶלָּא לְאַחַר הַסְּעֻדָּה: \n", 8.1. "אֵלּוּ דְבָרִים שֶׁבֵּין בֵּית שַׁמַּאי וּבֵית הִלֵּל בַּסְּעֻדָּה. בֵּית שַׁמַּאי אוֹמְרִים, מְבָרֵךְ עַל הַיּוֹם וְאַחַר כָּךְ מְבָרֵךְ עַל הַיַּיִן. וּבֵית הִלֵּל אוֹמְרִים, מְבָרֵךְ עַל הַיַּיִן וְאַחַר כָּךְ מְבָרֵךְ עַל הַיּוֹם: \n", | 1.3. "Bet Shammai say: in the evening every man should recline and recite [the Shema], and in the morning he should stand, as it says, “And when you lie down and when you get up” (Deuteronomy 6:7). Bet Hillel say that every man should recite in his own way, as it says, “And when you walk by the way” (ibid). Why then is it said, “And when you lies down and when you get up?” At the time when people lie down and at the time when people rise up. Rabbi Tarfon said: I was once walking by the way and I reclined to recite the Shema according to the words of Bet Shammai, and I incurred danger from robbers. They said to him: you deserved to come to harm, because you acted against the words of Bet Hillel.", 5.5. "One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”", 6.6. "If [those at the table] are sitting upright, each one blesses for himself. If they are reclining, one blesses for them all. If wine came during the meal, each one says a blessing for himself. If after the meal, one blesses for them all. The same one says [the blessing] over the incense, even though the incense is not brought until after the meal.", 8.1. "These are the points [of difference] between Bet Shammai and Bet Hillel in regard to a meal.Bet Shammai says: first he blesses over the day and then over the wine. Bet Hillel says: first he blesses over the wine and then over the day.", |
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210. New Testament, Titus, 1.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 99| 1.7. δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ, | 1.7. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; |
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211. Quintilian, Institutes of Oratory, 5.13.39, 11.3.66 (1st cent. CE - 1st cent. CE) Tagged with subjects: •houses, location of wealthy Found in books: Jenkyns (2013) 124, 147 | 5.13.39. The method of reply to our opponent's counsel should be on different lines. Sometimes however we are justified in attacking, not merely their manner of speaking, but also their character, their appearance, their gait or bearing. Indeed, in his attack on Quintius, Cicero does not confine himself to these topics, but even attacks his purple-bordered toga that goes trailing to his heels: for Quintius had caused Cluentius grave embarrassment by his turbulent harangues. |
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| 212. Tosefta, Yevamot, 1.10-1.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •shammai, house of, disputes with hillel ceased at yavneh Found in books: Cohen (2010) 66 |
| 213. Statius, Siluae, 1.1.32-1.1.35, 1.3, 2.2, 2.4.11-2.4.12, 4.2.18-4.2.26, 4.2.30-4.2.31, 4.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •golden house of nero •interior spaces, palaces and houses of wealthy •houses, interiors of wealthy •houses, tecta (house/roof) •tecta (house/roof) •pompeii, house of the vettii Found in books: Jenkyns (2013) 68, 289, 290, 305, 315; Rutledge (2012) 58 |
| 214. Statius, Thebais, 1.205-1.210, 4.850 (1st cent. CE - 1st cent. CE) Tagged with subjects: •houses, interiors of wealthy •interior spaces, palaces and houses of wealthy •pompeii, iseum in, house of loreius tibur-tinus Found in books: Griffiths (1975) 152; Jenkyns (2013) 290, 291 |
| 215. Appian, Roman History, 12.83 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •appius claudius, imposition of house tax on cilicia by •herod the great, taxes of, house tax •scipio (proconsul of syria), and house tax on asia Found in books: Udoh (2006) 179 |
| 216. Tosefta, Avodah Zarah, a b c d\n0 4(5).8 4(5).8 4(5) 8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hillel, house of •shammai, house of Found in books: Goodman (2006) 194, 196, 197 |
| 217. Suetonius, Augustus, 32.3, 44.3, 72.1-72.2, 94.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Fertik (2019) 65, 66, 67; Lampe (2003) 222, 245; Mueller (2002) 50 |
| 218. Suetonius, Claudius, 24.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •houses/domus, falling short of model Found in books: Roller (2018) 130 |
| 219. Suetonius, Domitianus, 1.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sallust, house of Found in books: Rutledge (2012) 189 |
| 220. Suetonius, Iulius, 16, 24, 76 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jenkyns (2013) 184 |
| 221. Suetonius, Tiberius, 15.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sallust, house of •house of julius polybius Found in books: Rutledge (2012) 188; Viglietti and Gildenhard (2020) 364 |
| 222. Suetonius, Titus, 8.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jenkyns (2013) 78, 80 |
| 223. Suetonius, Vitellius, 16-17, 15 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jenkyns (2013) 141 |
| 224. Tacitus, Agricola, 6.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pompeii, house of lucretius fronto Found in books: Rutledge (2012) 55 |
225. Tacitus, Annals, 4.64, 6.45, 13.5, 14.9-14.10, 14.17, 14.44.3, 15.37-15.38, 15.41-15.42, 15.44, 15.69 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pompeii, house of lucretius fronto •house, possession of •golden house of nero •julius caesar, house of •house of caecilius iucundus •augustus, palatine hill house of •houses, location of wealthy Found in books: Fertik (2019) 67; Jenkyns (2013) 36, 79, 80, 180, 343; Lampe (2003) 47, 59, 379; Poulsen and Jönsson (2021) 304; Rutledge (2012) 175| 4.64. Nondum ea clades exoleverat cum ignis violentia urbem ultra solitum adfecit, deusto monte Caelio; feralemque annum ferebant et ominibus adversis susceptum principi consilium absentiae, qui mos vulgo, fortuita ad culpam trahentes, ni Caesar obviam isset tribuendo pecunias ex modo detrimenti. actaeque ei grates apud senatum ab inlustribus famaque apud populum, quia sine ambitione aut proximorum precibus ignotos etiam et ultro accitos munificentia iuverat. adduntur sententiae ut mons Caelius in posterum Augustus appellaretur, quando cunctis circum flagrantibus sola Tiberii effigies sita in domo Iunii senatoris inviolata mansisset. evenisse id olim Claudiae Quintae eiusque statuam vim ignium bis elapsam maiores apud aedem matris deum consecravisse. sanctos acceptosque numinibus Claudios et augendam caerimoniam loco in quo tantum in principem honorem di ostenderint. 6.45. Idem annus gravi igne urbem adficit, deusta parte circi quae Aventino contigua, ipsoque Aventino; quod damnum Caesar ad gloriam vertit exolutis domuum et insularum pretiis. milies sestertium in munificentia ea conlocatum, tanto acceptius in vulgum, quanto modicus privatis aedificationibus ne publice quidem nisi duo opera struxit, templum Augusto et scaenam Pompeiani theatri; eaque perfecta, contemptu ambitionis an per senectutem, haud dedicavit. sed aestimando cuiusque detrimento quattuor progeneri Caesaris, Cn. Domitius, Cassius Longinus, M. Vinicius, Rubellius Blandus delecti additusque nominatione consulum P. Petronius. et pro ingenio cuiusque quaesiti decretique in principem honores; quos omiserit receperitve in incerto fuit ob propinquum vitae finem. neque enim multo post supremi Tiberio consules, Cn. Acerronius C. Pontius, magistratum occepere, nimia iam potentia Macronis, qui gratiam G. Caesaris numquam sibi neglectam acrius in dies fovebat impuleratque post mortem Claudiae, quam nuptam ei rettuli, uxorem suam Enniam imitando amorem iuvenem inlicere pactoque matrimonii vincire, nihil abnuentem, dum dominationis apisceretur; nam etsi commotus ingenio simulationum tamen falsa in sinu avi perdidicerat. 13.5. Nec defuit fides, multaque arbitrio senatus constituta sunt: ne quis ad causam orandam mercede aut donis emeretur, ne designatis quaestoribus edendi gladiatores necessitas esset. quod quidem adversante Agrippina, tamquam acta Claudii subverterentur, obtinuere patres, qui in Palatium ob id vocabantur ut adstaret additis a tergo foribus velo discreta, quod visum arceret, auditus non adimeret. quin et legatis Armeniorum causam gentis apud Neronem orantibus escendere suggestum imperatoris et praesidere simul parabat, nisi ceteris pavore defixis Seneca admonuisset venienti matri occurreret. ita specie pietatis obviam itum dedecori. 13.5. Eodem anno crebris populi flagitationibus immodestiam publicanorum arguentis dubitavit Nero an cuncta vectigalia omitti iuberet idque pulcherrimum donum generi mortalium daret. sed impetum eius, multum prius laudata magnitudine animi, attinuere senatores, dissolutionem imperii docendo, si fructus quibus res publica sustineretur deminuerentur: quippe sublatis portoriis sequens ut tributorum abolitio expostularetur. plerasque vectigalium societates a consulibus et tribunis plebei constitutas acri etiam tum populi Romani libertate; reliqua mox ita provisa ut ratio quaestuum et necessitas erogationum inter se congrueret. temperandas plane publicanorum cupidines, ne per tot annos sine querela tolerata novis acerbitatibus ad invidiam verterent. 14.9. Haec consensu produntur. aspexeritne matrem exanimem Nero et formam corporis eius laudaverit, sunt qui tradiderint, sunt qui abnuant. cremata est nocte eadem convivali lecto et exequiis vilibus; neque, dum Nero rerum potiebatur, congesta aut clausa humus. mox domesticorum cura levem tumulum accepit, viam Miseni propter et villam Caesaris dictatoris quae subiectos sinus editissima prospectat. accenso rogo libertus eius cognomento Mnester se ipse ferro transegit, incertum caritate in patronam an metu exitii. hunc sui finem multos ante annos crediderat Agrippina contempseratque. nam consulenti super Nerone responderunt Chaldaei fore ut imperaret matremque occideret; atque illa 'occidat' inquit, 'dum imperet.' 14.17. Sub idem tempus levi initio atrox caedes orta inter colonos Nucerinos Pompeianosque gladiatorio spectaculo quod Livineius Regulus, quem motum senatu rettuli, edebat. quippe oppidana lascivia in vicem incessentes probra, dein saxa, postremo ferrum sumpsere, validiore Pompeianorum plebe, apud quos spectaculum edebatur. ergo deportati sunt in urbem multi e Nucerinis trunco per vulnera corpore, ac plerique liberorum aut parentum mortis deflebant. cuius rei iudicium princeps senatui, senatus consulibus permisit. et rursus re ad patres relata, prohibiti publice in decem annos eius modi coetu Pompeiani collegiaque quae contra leges instituerant dissoluta; Livineius et qui alii seditionem conciverant exilio multati sunt. 15.37. Ipse quo fidem adquireret nihil usquam perinde laetum sibi, publicis locis struere convivia totaque urbe quasi domo uti. et celeberrimae luxu famaque epulae fuere quas a Tigellino paratas ut exemplum referam, ne saepius eadem prodigentia narranda sit. igitur in stagno Agrippae fabricatus est ratem cui superpositum convivium navium aliarum tractu moveretur. naves auro et ebore distinctae, remiges- que exoleti per aetates et scientiam libidinum componebantur. volucris et feras diversis e terris et animalia maris Oceano abusque petiverat. crepidinibus stagni lupanaria adstabant inlustribus feminis completa et contra scorta visebantur nudis corporibus. iam gestus motusque obsceni; et postquam tenebrae incedebant, quantum iuxta nemoris et circumiecta tecta consonare cantu et luminibus clarescere. ipse per licita atque inlicita foedatus nihil flagitii reliquerat quo corruptior ageret, nisi paucos post dies uni ex illo contaminatorum grege (nomen Pythagorae fuit) in modum sollemnium coniugiorum denupsisset. inditum imperatori flammeum, missi auspices, dos et genialis torus et faces nuptiales, cuncta denique spectata quae etiam in femina nox operit. 15.38. Sequitur clades, forte an dolo principis incertum (nam utrumque auctores prodidere), sed omnibus quae huic urbi per violentiam ignium acciderunt gravior atque atrocior. initium in ea parte circi ortum quae Palatino Caelioque montibus contigua est, ubi per tabernas, quibus id mercimonium inerat quo flamma alitur, simul coeptus ignis et statim validus ac vento citus longitudinem circi corripuit. neque enim domus munimentis saeptae vel templa muris cincta aut quid aliud morae interiacebat. impetu pervagatum incendium plana primum, deinde in edita adsurgens et rursus inferiora populando, antiit remedia velocitate mali et obnoxia urbe artis itineribus hucque et illuc flexis atque enormibus vicis, qualis vetus Roma fuit. ad hoc lamenta paventium feminarum, fessa aetate aut rudis pueritiae aetas, quique sibi quique aliis consulebant, dum trahunt invalidos aut opperiuntur, pars mora, pars festis, cuncta impediebant. et saepe dum in tergum respectant lateribus aut fronte circumveniebantur, vel si in proxima evaserant, illis quoque igni correptis, etiam quae longinqua crediderant in eodem casu reperiebant. postremo, quid vitarent quid peterent ambigui, complere vias, sterni per agros; quidam amissis omnibus fortunis, diurni quoque victus, alii caritate suorum, quos eripere nequiverant, quamvis patente effugio interiere. nec quisquam defendere audebat, crebris multorum minis restinguere prohibentium, et quia alii palam faces iaciebant atque esse sibi auctorem vociferabantur, sive ut raptus licentius exercerent seu iussu. 15.41. Domuum et insularum et templorum quae amissa sunt numerum inire haud promptum fuerit: sed vetustissima religione, quod Servius Tullius Lunae et magna ara fanumque quae praesenti Herculi Arcas Evander sacraverat, aedesque Statoris Iovis vota Romulo Numaeque regia et delubrum Vestae cum Penatibus populi Romani exusta; iam opes tot victoriis quaesitae et Graecarum artium decora, exim monumenta ingeniorum antiqua et incorrupta, ut quamvis in tanta resurgentis urbis pulchritudine multa seniores meminerint quae reparari nequibant. fuere qui adnotarent xiiii Kal. Sextilis principium incendii huius ortum, et quo Senones captam urbem inflammaverint. alii eo usque cura progressi sunt ut totidem annos mensisque et dies inter utraque incendia numerent. 15.42. Ceterum Nero usus est patriae ruinis extruxitque domum in qua haud proinde gemmae et aurum miraculo essent, solita pridem et luxu vulgata, quam arva et stagna et in modum solitudinum hinc silvae inde aperta spatia et prospectus, magistris et machinatoribus Severo et Celere, quibus ingenium et audacia erat etiam quae natura denegavisset per artem temptare et viribus principis inludere. namque ab lacu Averno navigabilem fossam usque ad ostia Tiberina depressuros promiserant squalenti litore aut per montis adversos. neque enim aliud umidum gignendis aquis occurrit quam Pomptinae paludes: cetera abrupta aut arentia ac, si perrumpi possent, intolerandus labor nec satis causae. Nero tamen, ut erat incredibilium cupitor, effodere proxima Averno iuga conisus est; manentque vestigia inritae spei. 15.44. Et haec quidem humanis consiliis providebantur. mox petita dis piacula aditique Sibyllae libri, ex quibus supplicatum Vulcano et Cereri Proserpinaeque ac propitiata Iuno per matronas, primum in Capitolio, deinde apud proximum mare, unde hausta aqua templum et simulacrum deae perspersum est; et sellisternia ac pervigilia celebravere feminae quibus mariti erant. sed non ope humana, non largitionibus principis aut deum placamentis decedebat infamia quin iussum incendium crederetur. ergo abolendo rumori Nero subdidit reos et quaesitissimis poenis adfecit quos per flagitia invisos vulgus Christianos appellabat. auctor nominis eius Christus Tiberio imperitante per procuratorem Pontium Pilatum supplicio adfectus erat; repressaque in praesens exitiabilis superstitio rursum erumpebat, non modo per Iudaeam, originem eius mali, sed per urbem etiam quo cuncta undique atrocia aut pudenda confluunt celebranturque. igitur primum correpti qui fatebantur, deinde indicio eorum multitudo ingens haud proinde in crimine incendii quam odio humani generis convicti sunt. et pereuntibus addita ludibria, ut ferarum tergis contecti laniatu canum interirent, aut crucibus adfixi aut flammandi, atque ubi defecisset dies in usum nocturni luminis urerentur. hortos suos ei spectaculo Nero obtulerat et circense ludicrum edebat, habitu aurigae permixtus plebi vel curriculo insistens. unde quamquam adversus sontis et novissima exempla meritos miseratio oriebatur, tamquam non utilitate publica sed in saevitiam unius absumerentur. 15.69. Igitur non crimine, non accusatore existente, quia speciem iudicis induere non poterat, ad vim dominationis conversus Gerellanum tribunum cum cohorte militum immittit iubetque praevenire conatus consulis, occupare velut arcem eius, opprimere delectam iuventutem, quia Vestinus imminentis foro aedis decoraque servitia et pari aetate habebat. cuncta eo die munia consulis impleverat conviviumque celebrabat, nihil metuens an dissimulando metu, cum ingressi milites vocari eum a tribuno dixere. ille nihil demoratus exsurgit et omnia simul properantur: clauditur cubiculo, praesto est medicus, abscinduntur venae, vigens adhuc balneo infertur, calida aqua mersatur, nulla edita voce qua semet miseraretur. circumdati interim custodia qui simul discubuerant, nec nisi provecta nocte omissi sunt, postquam pavorem eorum, ex mensa exitium opperientium, et imaginatus et inridens Nero satis supplicii luisse ait pro epulis consularibus. | 4.64. The disaster had not yet faded from memory, when a fierce outbreak of fire affected the city to an unusual degree by burning down the Caelian Hill. "It was a fatal year, and the sovereign's decision to absent himself had been adopted under an evil star" â so men began to remark, converting, as is the habit of the crowd, the fortuitous into the culpable, when the Caesar checked the critics by a distribution of money in proportion to loss sustained. Thanks were returned to him; in the senate, by the noble; in the streets, by the voice of the people: for without respect of persons, and without the intercession of relatives, he had aided with his liberality even unknown sufferers whom he had himself encouraged to apply. Proposals were added that the Caelian Hill should for the future be known as the Augustan, since, with all around on fire, the one thing to remain unscathed had been a bust of Tiberius in the house of the senator Junius. "The same," it was said, "had happened formerly to Claudia Quinta; whose statue, twice escaped from the fury of the flames, our ancestors had dedicated in the temple of the Mother of the Gods. The Claudian race was sacrosanct and acceptable to Heaven, and additional solemnity should be given to the ground on which the gods had shown so notable an honour to the sovereign." 6.45. The same year saw the capital visited by a serious fire, the part of the Circus adjoining the Aventine being burnt down along with the Aventine itself: a disaster which the Caesar converted to his own glory by paying the full value of the mansions and tenement-blocks destroyed. One hundred million sesterces were invested in this act of munificence, which came the more acceptably to the multitude that he was far from extravagant in building on his own behalf; whilst, even on the public account, the only two works he erected were the temple of Augustus and the stage of Pompey's theatre, and in each case he was either too scornful of popularity or too old to dedicate them after completion. To estimate the losses of the various claimants, four husbands of the Caesar's grand-daughters were appointed: Gnaeus Domitius, Cassius Longinus, Marcus Vinicius, and Rubellius Blandus. Publius Petronius was added by nomination of the consuls. Honours varying with the ingenuity of their authors were invented and voted to the sovereign. Which of these he rejected or accepted remained unknown, since the end of his days was at hand. For shortly afterwards the last consuls of Tiberius, Gnaeus Acerronius and Gaius Petronius, inaugurated their term of office. By this time the influence of Macro exceeded all bounds. Never careless of the good graces of Gaius Caesar, he was now courting them with daily increasing energy; and after the death of Claudia, whose espousal to the prince has been mentioned earlier, he had induced his wife Ennia to captivate the youth by a mockery of love and to bind him by a promise of marriage. Caligula objected to no conditions, provided that he could reach the throne: for, wild though his temper was, he had none the less, at his grandfather's knee, mastered in full the arts of hypocrisy. 13.5. Nor was the pledge dishonoured, and many regulations were framed by the free decision of the senate. No advocate was to sell his services as a pleader for either fee or bounty; quaestors designate were to be under no obligation to produce a gladiatorial spectacle. The latter point, though opposed by Agrippina as a subversion of the acts of Claudius, was carried by the Fathers, whose meetings were specially convened in the Palatium, so that she could station herself at a newly-added door in their rear, shut off by a curtain thick enough to conceal her from view but not to debar her from hearing. In fact, when an Armenian deputation was pleading the national cause before Nero, she was preparing to ascend the emperor's tribunal and to share his presidency, had not Seneca, while others stood aghast, admonished the sovereign to step down and meet his mother: an assumption of filial piety which averted a scandal. 14.9. So far the accounts concur. Whether Nero inspected the corpse of his mother and expressed approval of her figure is a statement which some affirm and some deny. She was cremated the same night, on a dinner-couch, and with the humblest rites; nor, so long as Nero reigned, was the earth piled over the grave or enclosed. Later, by the care of her servants, she received a modest tomb, hard by the road to Misenum and that villa of the dictator Caesar which looks from its dizzy height to the bay outspread beneath. As the pyre was kindled, one of her freedmen, by the name of Mnester, ran a sword through his body, whether from love of his mistress or from fear of his own destruction remains unknown. This was that ending to which, years before, Agrippina had given her credence, and her contempt. For to her inquiries as to the destiny of Nero the astrologers answered that he should reign, and slay his mother; and "Let him slay," she had said, "so that he reign." 14.10. But only with the completion of the crime was its magnitude realized by the Caesar. For the rest of the night, sometimes dumb and motionless, but not rarely starting in terror to his feet with a sort of delirium, he waited for the daylight which he believed would bring his end. Indeed, his first encouragement to hope came from the adulation of the centurions and tribunes, as, at the suggestion of Burrus, they grasped his hand and wished him joy of escaping his unexpected danger and the criminal enterprise of his mother. His friends in turn visited the temples; and, once the example had been given, the Campanian towns in the neighbourhood attested their joy by victims and deputations. By a contrast in hypocrisy, he himself was mournful, repining apparently at his own preservation and full of tears for the death of a parent. But because the features of a landscape change less obligingly than the looks of men, and because there was always obtruded upon his gaze the grim prospect of that sea and those shores, â and there were some who believed that he could hear a trumpet, calling in the hills that rose around, and lamentations at his mother's grave, â he withdrew to Naples and forwarded to the senate a letter, the sum of which was that an assassin with his weapon upon him had been discovered in Agermus, one of the confidential freedmen of Agrippina, and that his mistress, conscious of her guilt, had paid the penalty of meditated murder. 14.17. About the same date, a trivial incident led to a serious affray between the inhabitants of the colonies of Nuceria and Pompeii, at a gladiatorial show presented by Livineius Regulus, whose removal from the senate has been noticed. During an exchange of raillery, typical of the petulance of country towns, they resorted to abuse, then to stones, and finally to steel; the superiority lying with the populace of Pompeii, where the show was being exhibited. As a result, many of the Nucerians were carried maimed and wounded to the capital, while a very large number mourned the deaths of children or of parents. The trial of the affair was delegated by the emperor to the senate; by the senate to the consuls. On the case being again laid before the members, the Pompeians as a community were debarred from holding any similar assembly for ten years, and the associations which they had formed illegally were dissolved. Livineius and the other fomenters of the outbreak were punished with exile. 15.37. He himself, to create the impression that no place gave him equal pleasure with Rome, began to serve banquets in the public places and to treat the entire city as his palace. In point of extravagance and notoriety, the most celebrated of the feasts was that arranged by Tigellinus; which I shall describe as a type, instead of narrating time and again the monotonous tale of prodigality. He constructed, then, a raft on the Pool of Agrippa, and superimposed a banquet, to be set in motion by other craft acting as tugs. The vessels were gay with gold and ivory, and the oarsmen were catamites marshalled according to their ages and their libidinous attainments. He had collected birds and wild beasts from the ends of the earth, and marine animals from the ocean itself. On the quays of the lake stood brothels, filled with women of high rank; and, opposite, naked harlots met the view. First came obscene gestures and dances; then, as darkness advanced, the whole of the neighbouring grove, together with the dwelling-houses around, began to echo with song and to glitter with lights. Nero himself, defiled by every natural and unnatural lust had left no abomination in reserve with which to crown his vicious existence; except that, a few days later, he became, with the full rites of legitimate marriage, the wife of one of that herd of degenerates, who bore the name of Pythagoras. The veil was drawn over the imperial head, witnesses were despatched to the scene; the dowry, the couch of wedded love, the nuptial torches, were there: everything, in fine, which night enshrouds even if a woman is the bride, was left open to the view. 15.38. There followed a disaster, whether due to chance or to the malice of the sovereign is uncertain â for each version has its sponsors â but graver and more terrible than any other which has befallen this city by the ravages of fire. It took its rise in the part of the Circus touching the Palatine and Caelian Hills; where, among the shops packed with inflammable goods, the conflagration broke out, gathered strength in the same moment, and, impelled by the wind, swept the full length of the Circus: for there were neither mansions screened by boundary walls, nor temples surrounded by stone enclosures, nor obstructions of any description, to bar its progress. The flames, which in full career overran the level districts first, then shot up to the heights, and sank again to harry the lower parts, kept ahead of all remedial measures, the mischief travelling fast, and the town being an easy prey owing to the narrow, twisting lanes and formless streets typical of old Rome. In addition, shrieking and terrified women; fugitives stricken or immature in years; men consulting their own safety or the safety of others, as they dragged the infirm along or paused to wait for them, combined by their dilatoriness or their haste to impede everything. often, while they glanced back to the rear, they were attacked on the flanks or in front; or, if they had made their escape into a neighbouring quarter, that also was involved in the flames, and even districts which they had believed remote from danger were found to be in the same plight. At last, irresolute what to avoid or what to seek, they crowded into the roads or threw themselves down in the fields: some who had lost the whole of their means â their daily bread included â chose to die, though the way of escape was open, and were followed by others, through love for the relatives whom they had proved unable to rescue. None ventured to combat the fire, as there were reiterated threats from a large number of persons who forbade extinction, and others were openly throwing firebrands and shouting that "they had their authority" â possibly in order to have a freer hand in looting, possibly from orders received. 15.41. It would not be easy to attempt an estimate of the private dwellings, tenement-blocks, and temples, which were lost; but the flames consumed, in their old-world sanctity, the temple dedicated to Luna by Servius Tullius, the great altar and chapel of the Arcadian Evander to the Present Hercules, the shrine of Jupiter Stator vowed by Romulus, the Palace of Numa, and the holy place of Vesta with the Penates of the Roman people. To these must be added the precious trophies won upon so many fields, the glories of Greek art, and yet again the primitive and uncorrupted memorials of literary genius; so that, despite the striking beauty of the rearisen city, the older generation recollects much that it proved impossible to replace. There were those who noted that the first outbreak of the fire took place on the nineteenth of July, the anniversary of the capture and burning of Rome by the Senones: others have pushed their researches so far as to resolve the interval between the two fires into equal numbers of years, of months, and of days. 15.42. However, Nero turned to account the ruins of his fatherland by building a palace, the marvels of which were to consist not so much in gems and gold, materials long familiar and vulgarized by luxury, as in fields and lakes and the air of solitude given by wooded ground alternating with clear tracts and open landscapes. The architects and engineers were Severus and Celer, who had the ingenuity and the courage to try the force of art even against the veto of nature and to fritter away the resources of a Caesar. They had undertaken to sink a navigable canal running from Lake Avernus to the mouths of the Tiber along a desolate shore or through intervening hills; for the one district along the route moist enough to yield a supply of water is the Pomptine Marsh; the rest being cliff and sand, which could be cut through, if at all, only by intolerable exertions for which no sufficient motive existed. None the less, Nero, with his passion for the incredible, made an effort to tunnel the height nearest the Avernus, and some evidences of that futile ambition survive. 15.44. So far, the precautions taken were suggested by human prudence: now means were sought for appeasing deity, and application was made to the Sibylline books; at the injunction of which public prayers were offered to Vulcan, Ceres, and Proserpine, while Juno was propitiated by the matrons, first in the Capitol, then at the nearest point of the sea-shore, where water was drawn for sprinkling the temple and image of the goddess. Ritual banquets and all-night vigils were celebrated by women in the married state. But neither human help, nor imperial munificence, nor all the modes of placating Heaven, could stifle scandal or dispel the belief that the fire had taken place by order. Therefore, to scotch the rumour, Nero substituted as culprits, and punished with the utmost refinements of cruelty, a class of men, loathed for their vices, whom the crowd styled Christians. Christus, the founder of the name, had undergone the death penalty in the reign of Tiberius, by sentence of the procurator Pontius Pilatus, and the pernicious superstition was checked for a moment, only to break out once more, not merely in Judaea, the home of the disease, but in the capital itself, where all things horrible or shameful in the world collect and find a vogue. First, then, the confessed members of the sect were arrested; next, on their disclosures, vast numbers were convicted, not so much on the count of arson as for hatred of the human race. And derision accompanied their end: they were covered with wild beasts' skins and torn to death by dogs; or they were fastened on crosses, and, when daylight failed were burned to serve as lamps by night. Nero had offered his Gardens for the spectacle, and gave an exhibition in his Circus, mixing with the crowd in the habit of a charioteer, or mounted on his car. Hence, in spite of a guilt which had earned the most exemplary punishment, there arose a sentiment of pity, due to the impression that they were being sacrificed not for the welfare of the state but to the ferocity of a single man. 15.69. Accordingly, with neither a charge nor an accuser forthcoming, Nero, precluded from assuming the character of judge, turned to plain despotic force, and sent out the tribune Gerellanus with a cohort of soldiers, under orders to "forestall the attempts of the consul, seize what might be termed his citadel, and suppress his chosen corps of youths": Vestinus maintained a house overlooking the forum, and a retinue of handsome slaves of uniform age. On that day, he had fulfilled the whole of his consular functions, and was holding a dinner-party, either apprehending nothing or anxious to dissemble whatever he apprehended, when soldiers entered and said the tribune was asking for him. He rose without delay, and all was hurried through in a moment. He shut himself in his bedroom, the doctor was at hand, the arteries were cut: still vigorous, he was carried into the bath and plunged in hot water, without letting fall a word of self-pity. In the meantime, the guests who had been at table with him were surrounded by guards; nor were they released till a late hour of the night, when Nero, laughing at the dismay, which he had been picturing in his mind's eye, of the diners who were awaiting destruction after the feast, observed that they had paid dearly enough for their consular banquet. |
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226. Dio Chrysostom, Orations, 37.42 (1st cent. CE - missingth cent. CE) Tagged with subjects: •house, reflective of identity and power •pompeii, house of the vettii Found in books: Rutledge (2012) 58, 64 | 37.42. Then, knowing as I do that men spare not even the gods, should I imagine you to have been concerned for the statue of a mere mortal? Furthermore, while I think I shall say nothing of the others, at any rate the Isthmian, your own Master of the Games, Mummius tore from his base and dedicated to Zeus â disgusting ignorance! â illiterate creature that he was, totally unfamiliar with the proprieties, treating the brother as a votive offering! It was he who took the Philip son of Amyntas, which he got from Thespiae, and labelled it Zeus, and also the lads from Pheneüs he labelled Nestor and Priam respectively! But the Roman mob, as might have been expected, imagined they were beholding those very heroes, and not mere Arcadians from Pheneüs. |
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| 227. Tacitus, Dialogus De Oratoribus, 28.5-28.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pompeii, house of the vettii Found in books: Rutledge (2012) 58 |
| 228. Ammonius Grammaticus, De Adfinium Vocabulorum Differentis, a ... d\n0 15. ναύκληροι καὶ ναύκραροι ... ναύκληροι καὶ ναύκραροι\n\n[1 rows x 4 columns] (1st cent. CE - 2nd cent. CE) Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 58 |
229. Clement of Rome, 1 Clement, 21.6-21.8, 55.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 91, 353| 21.6. τὸν κύριον Ἰησοῦν Χριστόν, οὗ τὸ αἷμα ὑπὲρ ἡμῶν ἐδόθη, ἐντραπῶμεν, τοὺς προηγουμένους ἡμῶν αἰδεσθῶμεν, τοὺς πρεσβυτέρους τιμήσωμεν, τοὺς νέους παιδεύσωμεν τὴν παιδείαν τοῦ φόβου τοῦ θεοῦ, τὰς γυναῖκας ἡμῶν ἐπὶ τὸ ἀγαθὸν διορθωσώμεθα. 21.7. τὸ ἀξιαγάπητον τῆς ἁγνείας ἦθος ἐνδειξάσθωσαν, τὸ ἀκέραιον τῆς πραΰτητος αὐτῶν βούλημα ἀποδειξάτωσαν, τὸ ἐπιεικὲς τῆς γλώσσης αὐτῶν διὰ τῆς σιγῆς φανερὸν ποιησάτωσαν, τὴν ἀγάπην αὐτῶν μὴ κατὰ προσκλίσεις, ἀλλὰ πᾶσιν τοῖς φοβουμένοις τὸν θεὸν ὁσίως ἴσην παρεχέτωσαν. 21.8. τὰ τέκνα ἡμῶν τῆς ἐν Χριστῷ παιδείας μεταλαμβανέτωσαν: μαθέτωσαν, τί ταπεινοφροσύνη παρὰ θεῷ ἰσχύει, τί ἀγάπη ἁγνὴ παρὰ θεῷ δύναται, πῶς ὁ φόβος αὐτοῦ καλὸς καὶ μέγας καὶ σώζων πάντας τοὺς ἐν αὐτῷ ὁσίως ἀναστρεφομένους ἐν καθαρᾷ διανοίᾳ. 55.2. ἐπιστάμεθα πολλοὺς ἐν ἡμῖν παραδεδωκότας ἑαυτοὺς εἰς δεσμά, ὅπως ἑτέρους λυτρώσονται: πολλοὶ ἑαυτοὺς παρέδωκαν εἰς δουλείαν. καὶ λαβόντες τὰς τιμὰς αὐτῶν ἑτέρους ἐψώμισαν. | |
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| 230. Tacitus, Histories, 1.27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •golden house of nero Found in books: Jenkyns (2013) 41 |
231. Arrian, Anabasis of Alexander, 1.11.1, 3.1.4 (1st cent. CE - missingth cent. CE) Tagged with subjects: •pompeii, “house of the triclinium,” fresco of female diner Found in books: Cosgrove (2022) 161| 1.11.1. ταῦτα δὲ διαπραξάμενος ἐπανῆλθεν εἰς Μακεδονίαν· καὶ τῷ τε Διὶ τῷ Ὀλυμπίῳ τὴν θυσίαν τὴν ἀπʼ Ἀρχελάου ἔτι καθεστῶσαν ἔθυσε καὶ τὸν ἀγῶνα ἐν Αἰγαῖς διέθηκε τὰ Ὀλύμπια· οἱ δὲ καὶ ταῖς Μούσαις λέγουσιν ὅτι ἀγῶνα ἐποίησε. 3.1.4. ἐκεῖθεν δὲ διαβὰς τὸν πόρον ἧκεν ἐς Μέμφιν· καὶ θύει ἐκεῖ τοῖς τε ἄλλοις θεοῖς καὶ τῷ Ἄπιδι καὶ ἀγῶνα ἐποίησε γυμνικόν τε καὶ μουσικόν· ἧκον δὲ αὐτῷ οἱ ἀμφὶ ταῦτα τεχνῖται ἐκ τῆς Ἑλλάδος οἱ δοκιμώτατοι. ἐκ δὲ Μέμφιος κατέπλει κατὰ τὸν ποταμὸν ὡς ἐπὶ θάλασσαν τούς τε ὑπασπιστὰς ἐπὶ τῶν νεῶν λαβὼν καὶ τοὺς τοξότας καὶ τοὺς Ἀγριᾶνας καὶ τῶν ἱππέων τὴν βασιλικὴν ἴλην τὴν τῶν ἑταίρων. | |
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| 232. Arrian, Epicteti Dissertationes, 2.24.7 (1st cent. CE - missingth cent. CE) Tagged with subjects: •pompeii, house of the vettii Found in books: Rutledge (2012) 58 |
| 233. Artemidorus, Oneirocritica, 4.80 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •religion (egyptian and greco-egyptian), house of life Found in books: Renberg (2017) 726 |
| 234. Statius, Achilleis, 1.106-1.112 (1st cent. CE - 1st cent. CE) Tagged with subjects: •golden house of nero •houses, interiors of wealthy •interior spaces, palaces and houses of wealthy Found in books: Jenkyns (2013) 283 |
235. Tosefta, Berachot, 4.1, 4.8, 4.10, 4.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hillel, house of •shammai, house of •beit midrash (house of study), v Found in books: Hirshman (2009) 130; Schiffman (1983) 205| 4.1. "לא יטעום אדם כלום עד שיברך שנאמר (תהילים כד) לה' הארץ ומלואה הנהנה מן העולם הזה בלא ברכה מעל עד שיתירו לו כל המצות לא ישתמש אדם בפניו ידיו ורגליו אלא לכבוד קונהו שנאמר (משלי טז) כל פעל ה' למענהו.", 4.1. "שאלו את בן זומא מפני מה בא להן יין בתוך המזון כל אחד ואחד מברך לעצמו אמר להם מפני שאין בית הבליעה פנוי הביאו לו אורז ויין מברך על האורז ופוטר את היין צנון ונובלות מברך על הצנון ופוטר את הנובלות מליח ופרוסה מברך על המליח ופוטר את הפרוסה ר' חנינא בן גמליאל אומר מליח הבא בתחלה לפני המזון ופת הבא עם המליח לאחר המזון טעונה ברכה לפניה ולאחריה רבן שמעון בן גמליאל אומר פרוסות סימן גדול לאורחין כל זמן שהאורחין רואין את הפרוסות יודעין שדבר אחר בא [אחריהם ככר שלם] יודעין שאין דבר אחר [בא להם] בסעודה אחריהם.", 4.8. "כיצד סדר הסעודה אורחין נכנסין ויושבין על גבי ספסלים וע\"ג קתדראות עד שיכנסו כולן נכנסו כולן ונתנו להם לידים כל אחד ואחד נוטל ידו אחת מזגו להם את הכוס אחד ואחד מברך לעצמו הביאו להם פרפריות כל אחד ואחד מברך לעצמו עלו והסיבו נתנו להם לידים אע\"פ שנוטל ידו אחת נותן לשתי ידיו מזגו להם את הכוס אע\"פ שבירך על הראשונה מברך על השניה הביאו לפניהם פרפריות אע\"פ שבירך על הראשונה מברך על השניה ואחד מברך לכולן [הביאו לאחד] שלש פרפריות אין [לו] רשות ליכנס רבן שמעון בן גמליאל אומר מנהג גדול היה בירושלים פורסין מטפחות על גבי פתח בזמן שהמטפחות פרוסים אורחין נכנסין נסתלקו אין רשות לאורחין ליכנס ועוד מנהג אחר היה בירושלים מוסר סעודה לטבח נתקלקל דבר בסעודה עונשין את הטבח הכל לפי כבוד בעה\"ב והכל לפי האורחין.", 4.16. "אמר להם אשאל אמרו לו [למדנו] רבינו אמר להם מפני מה זכה יהודה למלכות אמרו לו מפני שהודה בתמר מעשה בארבעה זקנים שהיו יושבין בבית שער של ר' יהושע אלעזר בן מתיא חנינא בן חכינאי ושמעון בן עזאי ושמעון התימני והיו עסוקין במה ששנה להן ר\"ט אמר להן ר\"ע מפני מה זכה יהודה למלכות מפני שהודה בתמר הוסיפו הן מעצמן (איוב טו) אשר חכמים יגידו ולא כחדו מאבותם להם לבדם נתנה הארץ אמר להם וכי נותנין שכר על העבירה אמרו לו אלא מפני מה זכה יהודה למלכות מפני שהציל את אחיו מן המיתה שנא' (בראשית לז) ויאמר יהודה [אל אחיו] מה בצע [כי נהרוג] וכתיב (שם) לכו ונמכרנו לישמעאלים אמר להן דיה להצלה שתכפר על המכירה אלא מפני מה זכה יהודה למלכות מפני הענוה שנא' (בראשית מד) ועתה ישב נא עבדך [וגו' אף] שאול לא זכה למלכות אלא מפני הענוה שנא' (שמואל א ט) פן יחדל אבי מן האתונות ודאג לנו שקל עבדו בו אבל שמואל אינו כן אלא (שמואל א י) נטש אביך את דברי האתונות ודאג לכם לאמר מה אעשה לבני [וכשהוא] בורח מן השררה [מה הוא אומר] (שמואל א י״א:ז׳) וישאלו [עוד] בה' [הבא עוד הלום איש] ויאמרו הנה הוא נחבא אל הכלים אמר להם ולא ערב הוא וסופו של ערב לצאת ידי ערבותו. אלא מפני מה זכה יהודה למלכות [אמרו להם] למדנו רבינו אמר להם מפני שקידש שמו של הקב\"ה שכשעלו שבטים ועמדו על הים זה אומר אני יורד וזה אומר אני יורד קפץ שבטו של יהודה [וירד בתחלה וקדש] שמו של הקב\"ה ועל אותה השעה הוא אומר (תהילים סט) הושיעני אלהים כי באו מים עד נפש וגו' וכן הוא אומר (תהילים קיד) בצאת ישראל ממצרים וגו' היתה יהודה לקדשו יהודה קדש שמו של הקב\"ה על הים [ולפיכך] ישראל ממשלותיו.", | |
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| 236. Suetonius, Nero, 31.2, 32.4, 49.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jenkyns (2013) 78, 343, 353; Rutledge (2012) 55 |
237. Tosefta, Terumot, 2.1-2.3, 3.14-3.16, 5.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hillel, house of, heave-offering, separation of •shammai, house of, heave-offering, separation of •hillel, house of, heave-offering, neutralization of •shammai, house of, heave-offering, neutralization of Found in books: Avery-Peck (1981) 49, 73, 74, 75, 76, 77, 173| 2.1. "המוכר פירות לחבירו ואמר לו פירות שמכרתי לך טבלים הן בשר בכור הוא יין נסך הוא שורת הדין אין נאמן ר' יהודה אומר לא נחשדו ישראל על כן אלא הכל לפי מה שהוא איש.", 2.1. "ישראל ונכרי שקנו שדה בסוריא הרי [הן כטבל וכמעשר] שנתערבו זה בזה דברי רבי רשב\"ג אומר חלקו של ישראל חייב חלקו של נכרי פטור ישראל שקנה שדה בסוריא אע\"פ שחזר ומכרה לנכרי חייבת [במעשר ובשביעית שכבר נתחייבה אבל האריסין והחכירות ובתי אבות נכרי] שמשכן שדהו לישראל אע\"פ שעשה [לו] ישראל נימוסות עליה פטורה מן המעשרות [ופטורה מן השמטה].", 2.2. "היה מקריב עמו זבחים ואמר לו נתפגלו היה עושה עמו טהרות ואמר לו נטמאו לא נחשדו ישראל על כן אבל אמר לו זבחים שהקרבתי עמך באותו היום נטמאו שורת הדין אין נאמן ר' יהודה אומר לא נחשדו ישראל על כן אלא הכל לפי מה שהוא איש.", 2.3. "השוחט את הפסח על בני [חבורה] ואמר שלא לשמו שחטתיו שורת הדין אין נאמן ר' יהודה אומר עד שלא [יתחיל] בו נאמן משהתחיל בו אינו נאמן.", 3.14. "התורם זיתים על זיתים העתידין להכתש ענבים על ענבים העתידים לידרך תרומה ויחזור ויתרום הראשונה מדמעת שניה אין מדמעת הראשונה חייבין עליה חומש שניה אין חייבין עליה חומש [וצריך לקרות להם שם חזר ועשה זיתים הראשונים שמן וענבים ראשונות יין תרומה ואין צריך לתרום שניה] התורם זיתים שמן על זיתים לאכילה [הרי זה תורם על השמן הראוין לעשות דברי רבי ר' שמעון בן גמליאל אומר תורמין על אוכלין] חוץ מגרעיניהן מודים [בקליפין שתורמין על] אוכלין חוץ מגרעיניהן.", 3.15. "התורם ענבים לעשותן צמוקין תאנים לעשותן גרוגרות רמונים ועתיד לעשותן כרי תרומה ואין צריך לתרום שניה ר' אליעזר אומר [ב\"ש אומרים] אין צריך לתרום שניה [וב\"ה] אומרים צריך לתרום שניה אמרו [ב\"ה לב\"ש] הרי הוא אומר (במדבר יח) וכמלאה מן היקב לא תרם זה מן היקב אמרו להם [ב\"ש] הרי הוא אומר (ויקרא כז) וכל מעשר וגו' אם אומר אתה צריך לתרום שניה אף הוא לא קיים קודש לה'.", 3.16. "תורמין מן הערמה [מן המוץ] על הכרי אבל לא מן הכרי על הערמה.", 5.13. "ליטרא קציעות שדרסה ע\"פ חבית ואין ידוע באיזה חבית דרסה [דרסה] ע\"פ כוורת ואין ידוע באיזו כוורת דרסה [דרסה] בעיגול דבלה ואין ידוע באיזה עיגול דרסה ר' אליעזר אומר רואין את העליונות כאילו פרודות אם יש שם מאה וא' לטרות תעלה ואם לאו לא תעלה ר' יהושע אומר אם יש [שם] מאה פומין יעלו ואם לאו הפומין אסורין והשולים מותרין דברי ר' מאיר ר' יהודה אומר ר' אליעזר אומר אם יש שם מאה פומין תעלה ואם לאו הפומין אסורין והשולים מותרין ר' יהושע אומר אע\"פ שיש שם ג' מאות פומין לא תעלה דרסה בעיגול ואין ידוע היכן דרסה הכל מודים שתעלה.", | |
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238. Tosefta, Sotah, 7.12, 13.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •shammai, house of, disputes with hillel ceased at yavneh •palestinian rabbis, sages, teaching undertaken in house of am haaretz Found in books: Cohen (2010) 66; Kalmin (1998) 37| 7.12. "(דברים כ׳:ז׳) ומי האיש אשר ארש אשה אחד [מארס] ואחד [מייבם] אפילו שומרת יבם לחמשה אחין ואפי' חמשה אחין ששמעו שמת אחיהם במלחמה כולן חוזרין ובאין אין לי אלא בנה ביתו ולא חנכו נטע כרם ולא חללו ארס אשה ולא לקחה בנה בית וחנכו ולא שהה שנים עשר חדש נטע כרם וחללו ולא שהה שנים עשר חדש ארס אשה ולקחה ולא שהה שנים עשר חדש מנין שאין זזין ממקומן ת\"ל (דברים כ״ד:ה׳) כי יקח איש אשה חדשה דבר זה בכלל היה ולמה יצא להקיש אליו מה זה מיוחד שארס אשה ולקחה ולא שהה י\"ב חדש שאין [זזין ממקומן] אף כולן כן.", 13.3. "משחרב בית המקדש [בטלה מלוכה מבית דוד ובטלו אורים ותומים ופסקו ערי מגרש] שנאמר (עזרא ב׳:ס״ג) ויאמר התרשתא להם אשר לא יאכלו מקדש הקדשים עד עמוד הכהן לאורים ותומים כאדם שאומר לחבירו עד שיחיו מתים או עד שיבא [אליהו].", | |
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239. Tosefta, Shabbat, 2.5, 12.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •palestinian rabbis, sages, teaching undertaken in house of am haaretz •shammai, house of, disputes with hillel ceased at yavneh Found in books: Cohen (2010) 66; Kalmin (1998) 37| 2.5. "א\"ר יהודה כשהיינו שרויין בעליית בית נתזה בלוד היינו נוקבין שפופרת של ביצה וממלאין אותה שמן ונותנין אותה על הנר בע\"ש עם חשיכה שיהא שוהה ודולק בלילי שבת [היו שם זקנים ולא אמר אחד מהן] דבר אם חברה בסיד ובגפסיס בע\"ש מותר.", 12.12. "אחד נתן את הדיו ואחד נתן את המים וא' נתן את הקנקנתום שנים האחרונים חייבין אחד נתן את הדיו וא' נתן את הקנקנתום ואחד נתן את המים [וא' נתן את הדיו שנים האחרונים חייבין א' נתן את הדיו וא' נתן את הקנקנתום ואחד נתן את המים] האחרון חייב א' נתן את הקנקנתום ואחד נתן את הדיו ואחד נתן המים האחרון חייב א' נתן את הדיו וא' נתן את המים [א' נתן את המים] ואחד נתן [את הדיו א' נתן את המים וא' נתן את הקמח א' נתן את הקמח] ואחד נתן את המים אחד נתן את המים ואחד נתן את [העפר] א' נתן את [העפר] וא' נתן את המים האחרון חייב דברי ר' יוסי [ר'] יהודה אומר אינו חייב אלא עד שיגבל.", | |
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240. Tosefta, Sanhedrin, 7.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •shammai, house of, disputes with hillel ceased at yavneh Found in books: Cohen (2010) 65| 7.1. "אמר רבן שמעון בן גמליאל בראשונה לא היו חותמים על כתובת נשים כשרות אלא כהנים או לוים או ישראלים המשיאין לכהונה א\"ר יוסי בראשונה לא היה מחלוקת בישראל ב\"ד של שבעים וא' שהיו בלשכת הגזית ושאר בתי דינין של עשרים ושלשה היו בעיירות של ישראל ושני בתי דינין של ג' היו בירושלים אחד בהר הבית ואחד בחיל נצרך אחד מהן הלכה הולך אצל ב\"ד שבעירו אין ב\"ד בעירו הולך לב\"ד הסמוך לעירו אם שמעו אמרו להם ואם לאו הוא והמופלא שבהן באין לב\"ד שבהר הבית אם שמעו אמרו להם ואם לאו הוא והמופלא שבהן באין לבית דין שבחיל אם שמעו אמרו להם ואם לאו אלו ואלו באין לבית דין הגדול שבלשכת הגזית אע\"פ שהוא שבעים ואחד אין פחות מעשרים ושלשה נצרך אחד מהן לצאת רואה אם יש שם עשרים ושלשה יוצא ואם לאו אינו יוצא עד שיהו שם עשרים ושלשה ושם היו יושבין מתמיד של שחר ועד תמיד של בין הערבים בשבתות וימים טובים לא היו נכנסין אלא לבית המדרש שבהר הבית נשאלה שאלה אם שמעו אמרו להם אם לאו עומדין למנין אם רבו מטמאין טימאו רבי מטהרין טיהרו ומשם הלכה רווחת בישראל משרבו תלמידי שמאי והלל שלא שימשו כל צרכן הרבו מחלוקות בישראל ונעשו שתי תורות ומשם שולחין ובודקין כל מי שהוא חכם ועניו ושפל וירא חטא ופרקו טוב ורוח הבריות נוחה עליו עושין אותו דיין בעירו משנעשה דיין בעירו מעלין ומושיבין אותו בהר הבית משם מעלין ומושיבין אותו בחיל משם מעלין ומושיבין בלשכת הגזית ושם יושבין ובודקין את יחסי כהונה ואת יחסי לויה כהן שנמצא בו פסול לובש שחורין ומתעטף שחורין ושלא נמצא בו פסול לובש לבנים ומשמש עם אחיו הכהנים מביא עשירית האיפה משלו ועבודה בידו ואע\"פ שאין המשמר שלו אחד כהן גדול ואחד כהן הדיוט שעבדו עד שלא הביאו העשירית האיפה עבודתו כשרה.", | |
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| 241. Tosefta, Rosh Hashanah, 2.17 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •qumran, house of prostration Found in books: Levine (2005) 167 |
242. Tosefta, Pesahim, 10.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •palestinian rabbis, sages, teaching undertaken in house of am haaretz Found in books: Kalmin (1998) 37| 10.12. "מעשה ברבן גמליאל וזקנים שהיו מסובין בבית ביתוס בן זונין בלוד והיו [עוסקין בהלכות הפסח] כל הלילה עד קרות הגבר, הגביהו מלפניהם ונועדו והלכו [להן] לבית המדרש.", | 10.12. "Once, Rabban Gamliel and the elders were reclining in the house of Boethus ben Zonin in Lod, and they were occupied in studying the laws of Pesach all that night, until the cock crowed. They lifted the table, made themselves ready and went to the house of study [to pray].", |
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243. Tosefta, Eduyot, 1.1, 1.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •shammai, house of, disputes with hillel ceased at yavneh Found in books: Cohen (2010) 66| 1.1. "חמשה דברים היה ר\"ע דורש כמין אגדה בחמשה דברים אדם זוכה לבן וחכמים אומרים עד הפרק זכה לו מיכן ואילך הוא זוכה לעצמו אמר ר\"ע היכן מצינו שהיו חיגרין עד הפרק וכשהגיע הפרק נתפשטו ושהיו חרשין עד הפרק וכשהגיע הפרק נתפקחו ושהיו סומין עד הפרק כשהגיע הפרק נתפתחו והיאך זוכה לו עד אותה השעה אמרו לו כי מצינו שהיו פשוטים עד הפרק וכשהגיע הפרק נתחגרו ושהיו פקחין עד הפרק וכשהגיע הפרק נתחרשו ושהיו פתוחים עד הפרק וכשהגיע הפרק נסתמו הא אין זוכה לו אלא עד אותה השעה בלבד.", 1.1. "כשנכנסו חכמים לכרם ביבנה אמרו עתידה שעה שיהא אדם מבקש דבר מדברי תורה ואינו מוצא מדברי סופרים ואינו מוצא שנאמר (עמוס ח׳:י״ב) <לכן> הנה ימים באים נאם ה' וגו' ישוטטו לבקש את דבר ה' ולא ימצאו דבר ה' זו נבואה דבר ה' זה הקץ דבר ה' שלא יהא דבר מד\"ת דומה לחברו אמרו נתחיל מהלל ומשמאי שמאי אומר מקב חלה הלל אומר מקבים וחכ\"א לא כדברי זה ולא כדברי זה אלא קב ומחצה חייב בחלה שנאמר (במדבר ט״ו:כ׳) ראשית עריסותיכם כדי עיסתכם וכמה עיסתכם כדי עיסת מדבר וכמה עיסת מדבר עומר שנאמר (שמות ט״ז:ל״ו) והעומר עשירית האיפה הוא שיערו חכמים שבעה רבעים ועוד מדברית שהן חמשה רבעי צפורית שהן קב ומחצה ירושלמית.", 1.4. "האשה שהלכה היא ובעלה למדינת הים והיה שלום בינו לבינה שלום בעולם באתה ואמרה מת בעלי תנשא שלום בעולם ואמרה מת בעלי בין בוכה בין שאינה בוכה בין בגדיה קרועים בין שאין בגדיה קרועים נאמנת ר' יהודה אומר לעולם אינה נאמנת אלא א\"כ באתה בוכה ובגדיה קרועים אמרו לו א\"כ זו שהיתה פקחת תנשא שלא היתה פקחת לא תנשא ב\"ה אומרים לא שמענו אלא בבאה מן הקציר בלבד אמרו להן ב\"ש והלא כל ימות השנה קציר יצא קציר שעורין בא קציר חטים יצא קציר חטים בא בציר יצא בציר נמצא כל ימות השנה קציר. אמרו להן ב\"ה מצאנו שאין אחין נכנסים לנחלה על פיה אמרו להן ב\"ש והלא מספר כתובתה נלמד שכתב לה לכשתנשאי לאחר תטלי מה שכתוב ליך בכתובתיך וצאי חזרו ב\"ה להורות כדברי ב\"ש.", | 1.1. "When the Sages entered the Vineyard in Yavneh, they said, \"In the future, there will come an hour when a person seeks a teaching from the teachings of the Torah and he will not find it, or in the teachings of the Scribes, and he will not find it.\" As it says, \"Behold, days are coming, says the Lord, etc. they will seek out the word of God and they will not find it (Amos 8).\" 'The word of God' refers to prophecy. 'The word of God' refers to the End (of Days). 'The word of God', so that there shall not be one word of Torah similar to its fellow. They said, \"Let us begin from Hillel and Shammai!\"...", |
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244. Tosefta, Oholot, 5.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •houses, im/purity of Found in books: Balberg (2014) 107| 5.2. "ביב שהיא קמור תחת הביב יש בו ארבעה טפחים ויש ביציאתו ארבעה טפחים ונפל בתוכו הבית טהור נפל בבית מה שבתוכו טהור יש בו ארבעה טפחים ואין ביציאתו ארבעה טפחים נפל בתוכו הבית טמא נפל בבית מה שבתוכו טהור אין בו ארבעה טפחים ואין ביציאתו ארבעה טפחים נפל בתוכו הבית טמא נפל בבית מה שבתוכו טמא. רחב מבפנים וצר מבחוץ טומאה ברחב הבית טמא בצר נידון מחצה על מחצה טמאה בין ברחב בין בצר הבית טמאה בבית. כלים שברחב טהורין ושבצר טמאין מודה ר' יהודה בשקיפין ובסלעין שאע\"פ שאינן כאהל אבל חשובין כאהל.", | |
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| 245. Tosefta, Megillah, 3.27 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •house of hillel Found in books: Poorthuis and Schwartz (2014) 150 |
| 246. Seneca The Younger, De Beneficiis, 6.34.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •houses/domus, symbolic effects of Found in books: Roller (2018) 255 |
| 247. Tosefta, Hagigah, 2.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •shammai, house of, disputes with hillel ceased at yavneh Found in books: Cohen (2010) 65 |
| 248. Seneca The Younger, De Clementia, 1.26.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •augustus, houses of Found in books: Jenkyns (2013) 22 |
| 249. Seneca The Younger, De Consolatione Ad Helviam, 6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 191 |
250. Tosefta, Peah, 4.1, 4.10-4.11, 4.18 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nahal hever, navtalah, house of Found in books: Gardner (2015) 130, 131| 4.1. "עני שנתן פרוטה לקופה ופרוסה לתמחוי מקבלין אותה ממנו אם לא נתן אין מחייבין אותו ליתן [נתנו לו חדשים והחזיר להן שחקים מקבלין אותה ממנו אם לא נתן אין מחייבין אותו ליתן] היה משתמש בכלי מילת נותנין לו כלי מילת מטה נותנין לו מטה עיסה נותנין לו <כלי> עיסה פת נותנין לו פת להאכילו בתוך פיו מאכילין לו בתוך פיו שנא' (דברים ט״ו:ח׳) די מחסורו אשר יחסר לו אפי' עבד אפי' סוס לו זו אשה שנא' (בראשית ב׳:י״ח) אעשה לו עזר כנגדו מעשה בהלל הזקן שנתן לעני בן טובים סוס שהיה מתעמל בו ועבד שהיה משמשו שוב מעשה באנשי הגליל שהיו מעלין לזקן אחד ליטרא [אחת] בשר ציפורי בכל יום.", 4.1. "רבי יהודה אומר מקום שדורכין את העוללות נאמן עני לומר יין זה של עוללות הוא לקט זה לקטתיו אני ואחי [אני] וקרובי אבל אין נאמן לומר מפלוני נכרי לקחתי מאיש פלוני כותי לקחתי עניי כותים כעניי ישראל אבל עניי נכרים אין מאמינים להם בכל דבר.", 4.11. "היה משתמש בכלי זהב מוכרן ומשתמש בכלי כסף בכלי כסף מוכרן ומשתמש בכלי נחושת בכלי נחושת מוכרן ומשתמש בכלי זכוכית אמרו משפחת בית נבלטא היתה בירושלים והיתה מתיחסת על בני ארנן היבוסי העלו להם חכמים שלש מאות שקלי זהב ולא רצו להוציאן חוץ מירושלים.", 4.18. "מעשה במונבז המלך שעמד ובזבז את כל אוצרותיו בשני בצורת אמרו לו אחיו אבותיך גנזו אוצרות והוסיפו על [של] אבותם ואתה עמדת ובזבזת את כל אוצרותיך שלך ושל אבותיך אמר להם אבותי גנזו אוצרות למטה ואני גנזתי למעלה שנא' (תהילים פ״ה:י״ב) אמת מארץ תצמח וגו' אבותי גנזו [אוצרות] במקום שהיד שולטת בו ואני גנזתי אוצרות במקום שאין היד שולטת בו שנאמר (תהילים פ״ט:ט״ו) צדק ומשפט מכון כסאך וגו' אבותי גנזו אוצרות שאין עושין פירות ואני גנזתי אוצרות שעושין פירות שנאמר (ישעיהו ג׳:י׳) אמרו צדיק כי טוב [וגו'] אבותי גנזו אוצרות של ממון ואני גנזתי אוצרות של נפשות שנא' (משלי י״א:ל׳) פרי צדיק עץ חיים ולוקח נפשות חכם אבותי גנזו אוצרות לאחרים ואני גנזתי לעצמי שנא' (דברים כ״ד:י״ג) ולך תהיה צדקה לפני ה' אלהיך אבותי גנזו אוצרות בעוה\"ז ואני גנזתי לעוה\"ב שנא' (ישעיהו נ״ח:ח׳) והלך לפניך צדקך צדקה וגמילת חסדים שקולין כנגד כל מצות שבתורה אלא שהצדקה בחיים וגמ\"ח בחיים ובמתים צדקה בעניים גמילות חסדים בעניים ובעשירים צדקה בממונו גמילות חסדים בממונו ובגופו.", | |
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251. Tosefta, Sukkah, 2.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •shammai, house of, disputes with hillel ceased at yavneh Found in books: Cohen (2010) 66| 2.3. "שומרי העיר ביום פטורים מן הסוכה ביום וחייבין בלילה שומרי העיר בלילה פטורין בלילה וחייבין ביום שומרי העיר בין ביום בין בלילה פטורין בין ביום בין בלילה [הולכי דרכים פטורין ביום וחייבין בלילה] שומרי גנות [ופרדסות פטורין בלילה וחייבין ביום].", | 2.3. "The watchmen of the city who watch by day are exempt from the law of the sukkah by day, but under obligation by night; those who watch by day and by night are exempted both by day and by night. Travellers are under obligation by night, but exempted by day. Keepers of gardens and parks are exempted both by day and by night. ", |
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252. Tosefta, Gittin, 3.13 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nahal hever, navtalah, house of Found in books: Gardner (2015) 131| 3.13. "כהנים שפגלו במקדש שוגגין פטורין מזידין חייבין מפני תקון העולם שליח ב\"ד שהכה ברשות ב\"ד והזיק בשוגג פטור במזיד חייב מפני תקון העולם רופא אומן שריפא ברשות ב\"ד והזיק בשוגג פטור במזיד חייב מפני תקון העולם המחתך את העובר במעי אשה ברשות ב\"ד והזיק בשוגג פטור במזיד חייב מפני תקון העולם.", | |
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| 253. Seneca The Younger, Letters, 4.2, 41.3, 86.6, 89.21, 120.7, 122.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •julius caesar, house of •houses, location of wealthy •golden house of nero •houses, interiors of wealthy •interior spaces, palaces and houses of wealthy •houses/domus, of oneself •augustus, houses of Found in books: Jenkyns (2013) 180, 183, 283, 305, 320; Roller (2018) 56 |
| 254. Seneca The Younger, On Anger, 1.21.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •interior spaces, palaces and houses of wealthy Found in books: Jenkyns (2013) 305 |
| 255. Seneca The Younger, Hercules Furens, 668-670, 672, 671 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jenkyns (2013) 283 |
| 256. Seneca The Younger, Natural Questions, 6.32.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •house of caecilius iucundus Found in books: Poulsen and Jönsson (2021) 311 |
257. Tosefta, Eruvin, 6.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •palestinian rabbis, sages, teaching undertaken in house of am haaretz Found in books: Kalmin (1998) 37| 6.2. "גזוזטרא שהיא למעלה מן [הים] אין ממלאין הימנה בשבת אלא אם כן עשו לה מחיצה גבוהה י' טפחים למטה מן המים אע\"פ שהמים צפין על גבה אין בכך כלום ר' מאיר אומר אף מלמעלה רבי חנניא בן [עקיבה אומר גזוזטרא שהיא למעלה מן הים גבוהה עשרה טפחים נוקבה וממלא ממנה בשבת].", 6.2. "אר\"ש ב\"א פעם א' [היינו יושבין לפני ר\"מ בערדסקין ואמר אחד] ערבתי בבצלים והושיבו ר\"מ בד\"א שלו וכן היה רשב\"א אומר מערבין לחולה ולאסטניס [ולקטן במזונו ולרעבתן בבינוני] של כל אדם.", | |
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258. Apollodorus, Bibliotheca, 2.5.9, 2.6.4, 2.7.5-2.7.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •obsequens, octavius quartio, house of Found in books: Ker and Wessels (2020) 295, 296, 297| 2.5.9. ἔνατον ἆθλον Ἡρακλεῖ ἐπέταξε ζωστῆρα κομίζειν τὸν Ἱππολύτης. αὕτη δὲ ἐβασίλευεν Ἀμαζόνων, αἳ κατῴκουν περὶ τὸν Θερμώδοντα ποταμόν, ἔθνος μέγα τὰ κατὰ πόλεμον· ἤσκουν γὰρ ἀνδρίαν, καὶ εἴ ποτε μιγεῖσαι γεννήσειαν, τὰ θήλεα ἔτρεφον, καὶ τοὺς μὲν δεξιοὺς μαστοὺς ἐξέθλιβον, ἵνα μὴ κωλύωνται ἀκοντίζειν, τοὺς δὲ ἀριστεροὺς εἴων, ἵνα τρέφοιεν. εἶχε δὲ Ἱππολύτη τὸν Ἄρεος ζωστῆρα, σύμβολον τοῦ πρωτεύειν ἁπασῶν. ἐπὶ τοῦτον τὸν ζωστῆρα Ἡρακλῆς ἐπέμπετο, λαβεῖν αὐτὸν ἐπιθυμούσης τῆς Εὐρυσθέως θυγατρὸς Ἀδμήτης. παραλαβὼν οὖν ἐθελοντὰς συμμάχους ἐν μιᾷ νηὶ ἔπλει, 2 -- καὶ προσίσχει νήσῳ Πάρῳ, ἣν 3 -- κατῴκουν οἱ Μίνωος υἱοὶ Εὐρυμέδων Χρύσης Νηφαλίων Φιλόλαος. ἀποβάντων 4 -- δὲ δύο τῶν ἐν τῇ 5 -- νηὶ συνέβη τελευτῆσαι ὑπὸ τῶν Μίνωος υἱῶν· ὑπὲρ ὧν ἀγανακτῶν Ἡρακλῆς τούτους μὲν παραχρῆμα ἀπέκτεινε, τοὺς δὲ λοιποὺς κατακλείσας ἐπολιόρκει, ἕως ἐπιπρεσβευσάμενοι παρεκάλουν ἀντὶ τῶν ἀναιρεθέντων δύο λαβεῖν, οὓς ἂν αὐτὸς θελήσειεν. ὁ δὲ λύσας τὴν πολιορκίαν, καὶ τοὺς Ἀνδρόγεω τοῦ Μίνωος υἱοὺς ἀνελόμενος Ἀλκαῖον καὶ Σθένελον, ἧκεν εἰς Μυσίαν πρὸς Λύκον τὸν Δασκύλου, καὶ ξενισθεὶς ὑπὸ 1 -- τοῦ Βεβρύκων βασιλέως συμβαλόντων, βοηθῶν Λύκῳ πολλοὺς ἀπέκτεινε, μεθʼ ὧν καὶ τὸν βασιλέα Μύγδονα, ἀδελφὸν Ἀμύκου. καὶ τῆς 2 -- Βεβρύκων πολλὴν 3 -- ἀποτεμόμενος γῆν ἔδωκε Λύκῳ· ὁ δὲ πᾶσαν ἐκείνην ἐκάλεσεν Ἡράκλειαν. καταπλεύσαντος δὲ εἰς τὸν ἐν Θεμισκύρᾳ λιμένα, παραγενομένης εἰς 4 -- αὐτὸν Ἱππολύτης καὶ τίνος ἥκοι χάριν πυθομένης, καὶ δώσειν τὸν ζωστῆρα ὑποσχομένης, 5 -- Ἥρα μιᾷ τῶν Ἀμαζόνων εἰκασθεῖσα τὸ πλῆθος ἐπεφοίτα, λέγουσα ὅτι 6 -- τὴν βασιλίδα ἀφαρπάζουσιν 7 -- οἱ προσελθόντες ξένοι. αἱ δὲ μεθʼ ὅπλων ἐπὶ τὴν ναῦν κατέθεον σὺν ἵπποις. 8 -- ὡς δὲ εἶδεν αὐτὰς καθωπλισμένας Ἡρακλῆς, νομίσας ἐκ δόλου τοῦτο γενέσθαι, τὴν μὲν Ἱππολύτην κτείνας τὸν ζωστῆρα ἀφαιρεῖται, πρὸς δὲ τὰς λοιπὰς ἀγωνισάμενος ἀποπλεῖ, καὶ προσίσχει Τροίᾳ. συνεβεβήκει δὲ τότε κατὰ μῆνιν Ἀπόλλωνος καὶ Ποσειδῶνος ἀτυχεῖν τὴν πόλιν. Ἀπόλλων γὰρ καὶ Ποσειδῶν τὴν Λαομέδοντος ὕβριν πειράσαι θέλοντες, εἰκασθέντες ἀνθρώποις ὑπέσχοντο ἐπὶ μισθῷ τειχιεῖν τὸ Πέργαμον. τοῖς δὲ τειχίσασι τὸν μισθὸν οὐκ ἀπεδίδου. διὰ τοῦτο Ἀπόλλων μὲν λοιμὸν ἔπεμψε, Ποσειδῶν δὲ κῆτος ἀναφερόμενον ὑπὸ πλημμυρίδος, ὃ τοὺς ἐν τῷ πεδίῳ συνήρπαζεν ἀνθρώπους. χρησμῶν δὲ λεγόντων ἀπαλλαγὴν ἔσεσθαι τῶν συμφορῶν, ἐὰν προθῇ 1 -- Λαομέδων Ἡσιόνην τὴν θυγατέρα αὐτοῦ τῷ κήτει βοράν, οὗτος 2 -- προύθηκε ταῖς πλησίον τῆς θαλάσσης πέτραις προσαρτήσας. ταύτην ἰδὼν ἐκκειμένην Ἡρακλῆς ὑπέσχετο σώσειν, 1 -- εἰ τὰς ἵππους παρὰ Λαομέδοντος λήψεται ἃς Ζεὺς ποινὴν τῆς Γανυμήδους ἁρπαγῆς ἔδωκε. δώσειν δὲ Λαομέδοντος εἰπόντος, κτείνας τὸ κῆτος Ἡσιόνην ἔσωσε. μὴ βουλομένου δὲ τὸν μισθὸν ἀποδοῦναι, πολεμήσειν Τροίᾳ 2 -- ἀπειλήσας ἀνήχθη. καὶ προσίσχει Αἴνῳ, ἔνθα ξενίζεται ὑπὸ Πόλτυος. ἀποπλέων δὲ ἐπὶ τῆς ἠιόνος τῆς Αἰνίας Σαρπηδόνα, Ποσειδῶνος μὲν υἱὸν ἀδελφὸν δὲ Πόλτυος, ὑβριστὴν ὄντα τοξεύσας ἀπέκτεινε. καὶ παραγενόμενος εἰς Θάσον καὶ χειρωσάμενος τοὺς ἐνοικοῦντας Θρᾷκας ἔδωκε τοῖς Ἀνδρόγεω παισὶ κατοικεῖν. ἐκ Θάσου δὲ ὁρμηθεὶς ἐπὶ Τορώνην Πολύγονον καὶ Τηλέγονον, τοὺς Πρωτέως τοῦ Ποσειδῶνος υἱούς, παλαίειν προκαλουμένους κατὰ τὴν πάλην ἀπέκτεινε. κομίσας δὲ τὸν ζωστῆρα εἰς Μυκήνας ἔδωκεν Εὐρυσθεῖ. 2.6.4. μετὰ δὲ τὴν λατρείαν ἀπαλλαγεὶς τῆς νόσου ἐπὶ Ἴλιον ἔπλει πεντηκοντόροις ὀκτωκαίδεκα, συναθροίσας στρατὸν ἀνδρῶν ἀρίστων ἑκουσίως θελόντων στρατεύεσθαι. καταπλεύσας δὲ εἰς Ἴλιον τὴν μὲν τῶν νεῶν φυλακὴν Ὀικλεῖ κατέλιπεν, αὐτὸς δὲ μετὰ τῶν ἄλλων ἀριστέων ὥρμα ἐπὶ τὴν πόλιν. παραγενόμενος δὲ ἐπὶ τὰς ναῦς σὺν τῷ πλήθει Λαομέδων Ὀικλέα μὲν ἀπέκτεινε μαχόμενον, ἀπελασθεὶς 1 -- δὲ ὑπὸ τῶν μετὰ Ἡρακλέους ἐπολιορκεῖτο. τῆς δὲ πολιορκίας ἐνεστώσης ῥήξας τὸ τεῖχος Τελαμὼν πρῶτος εἰσῆλθεν εἰς τὴν πόλιν, καὶ μετὰ τοῦτον Ἡρακλῆς. ὡς δὲ ἐθεάσατο Τελαμῶνα πρῶτον εἰσεληλυθότα, σπασάμενος τὸ ξίφος ἐπʼ αὐτὸν ὥρμα, 2 -- μηδένα θέλων ἑαυτοῦ κρείττονα νομίζεσθαι. συνιδὼν δὲ τοῦτο Τελαμὼν λίθους πλησίον κειμένους συνήθροιζε, τοῦ δὲ ἐρομένου τί πράττοι βωμὸν εἶπεν Ἡρακλέους κατασκευάζειν καλλινίκου. ὁ δὲ ἐπαινέσας; ὡς εἷλε τὴν πόλιν, κατατοξεύσας Λαομέδοντα καὶ τοὺς παῖδας αὐτοῦ χωρὶς Ποδάρκου, Τελαμῶνι ἀριστεῖον Ἡσιόνην τὴν Λαομέδοντος θυγατέρα δίδωσι, καὶ ταύτῃ συγχωρεῖ τῶν αἰχμαλώτων ὃν ἤθελεν ἄγεσθαι. τῆς δὲ αἱρουμένης τὸν ἀδελφὸν Ποδάρκην, ἔφη δεῖν πρῶτον αὐτὸν δοῦλον γενέσθαι, καὶ τότε τί ποτε δοῦσαν ἀντʼ αὐτοῦ 1 -- λαβεῖν αὐτόν. ἡ δὲ πιπρασκομένου τὴν καλύπτραν ἀφελομένη τῆς κεφαλῆς ἀντέδωκεν· ὅθεν Ποδάρκης Πρίαμος ἐκλήθη. 2.7.5. παραγενόμενος δὲ Ἡρακλῆς εἰς Καλυδῶνα τὴν Οἰνέως θυγατέρα Δηιάνειραν ἐμνηστεύετο, 1 -- καὶ διαπαλαίσας ὑπὲρ τῶν γάμων αὐτῆς πρὸς Ἀχελῷον εἰκασμένον ταύρῳ περιέκλασε τὸ ἕτερον τῶν κεράτων. καὶ τὴν μὲν Δηιάνειραν γαμεῖ, τὸ δὲ κέρας Ἀχελῷος λαμβάνει, δοὺς ἀντὶ τούτου τὸ τῆς Ἀμαλθείας. Ἀμάλθεια δὲ ἦν Αἱμονίου 2 -- θυγάτηρ, ἣ κέρας εἶχε ταύρου. τοῦτο δέ, ὡς Φερεκύδης λέγει, δύναμιν εἶχε 3 -- τοιαύτην ὥστε βρωτὸν ἢ ποτόν, ὅπερ ἂν εὔξαιτό 4 -- τις, παρέχειν ἄφθονον. 2.7.6. στρατεύει δὲ Ἡρακλῆς μετὰ Καλυδωνίων ἐπὶ Θεσπρωτούς, καὶ πόλιν ἑλὼν Ἔφυραν, ἧς ἐβασίλευε Φύλας, 1 -- Ἀστυόχῃ τῇ τούτου θυγατρὶ συνελθὼν πατὴρ Τληπολέμου 2 -- γίνεται. διατελῶν δὲ παρʼ αὐτοῖς, πέμψας πρὸς Θέσπιον ἑπτὰ μὲν κατέχειν ἔλεγε παῖδας, τρεῖς δὲ εἰς Θήβας ἀποστέλλειν, τοὺς δὲ λοιποὺς τεσσαράκοντα πέμπειν εἰς Σαρδὼ τὴν νῆσον ἐπʼ ἀποικίαν. γενομένων δὲ τούτων εὐωχούμενος παρʼ Οἰνεῖ 3 -- κονδύλῳ πλήξας 4 -- ἀπέκτεινεν Ἀρχιτέλους παῖδα Εὔνομον 5 -- κατὰ χειρῶν διδόντα· συγγενὴς δὲ Οἰνέως οὗτος. ἀλλʼ ὁ μὲν πατὴρ τοῦ παιδός, ἀκουσίως γεγενημένου τοῦ συμβεβηκότος, συνεγνωμόνει, Ἡρακλῆς δὲ κατὰ τὸν νόμον τὴν φυγὴν ὑπομένειν ἤθελε, καὶ διέγνω 1 -- πρὸς Κήυκα εἰς Τραχῖνα ἀπιέναι. ἄγων δὲ Δηιάνειραν ἐπὶ ποταμὸν Εὔηνον ἧκεν, ἐν ᾧ καθεζόμενος Νέσσος ὁ Κένταυρος τοὺς παριόντας 2 -- διεπόρθμευε μισθοῦ, λέγων παρὰ θεῶν τὴν πορθμείαν εἰληφέναι διὰ δικαιοσύνην. 4 -- αὐτὸς μὲν οὖν Ἡρακλῆς τὸν ποταμὸν διέβη, 4 -- Δηιάνειραν δὲ μισθὸν αἰτηθεὶς ἐπέτρεψε Νέσσῳ 5 -- διακομίζειν. ὁ δὲ διαπορθμεύων αὐτὴν ἐπεχείρει βιάζεσθαι. τῆς δὲ ἀνακραγούσης αἰσθόμενος Ἡρακλῆς ἐξελθόντα Νέσσον ἐτόξευσεν εἰς τὴν καρδίαν. ὁ δὲ μέλλων τελευτᾶν προσκαλεσάμενος Δηιάνειραν εἶπεν, εἰ θέλοι φίλτρον πρὸς Ἡρακλέα ἔχειν, τόν τε γόνον ὃν ἀφῆκε κατὰ τῆς γῆς καὶ τὸ ῥυὲν ἐκ τοῦ τραύματος τῆς ἀκίδος αἷμα συμμῖξαι, ἡ δὲ ποιήσασα τοῦτο ἐφύλαττε παρʼ ἑαυτῇ. 2.7.7. διεξιὼν δὲ Ἡρακλῆς τὴν Δρυόπων χώραν, ἀπορῶν τροφῆς, 6 -- ἀπαντήσαντος 7 -- Θειοδάμαντος βοηλατοῦντος τὸν ἕτερον τῶν ταύρων λύσας καὶ σφάξας 1 -- εὐωχήσατο. 2 -- ὡς δὲ ἦλθεν 3 -- εἰς Τραχῖνα πρὸς Κήυκα, ὑποδεχθεὶς ὑπʼ αὐτοῦ Δρύοπας κατεπολέμησεν. αὖθις δὲ ἐκεῖθεν ὁρμηθεὶς Αἰγιμίῳ βασιλεῖ Δωριέων συνεμάχησε· Λαπίθαι γὰρ περὶ γῆς ὅρων ἐπολέμουν αὐτῷ Κορώνου στρατηγοῦντος, ὁ δὲ πολιορκούμενος ἐπεκαλέσατο τὸν Ἡρακλέα βοηθὸν ἐπὶ μέρει τῆς γῆς. βοηθήσας δὲ Ἡρακλῆς ἀπέκτεινε Κόρωνον μετὰ καὶ ἄλλων, καὶ τὴν γῆν ἅπασαν παρέδωκεν ἐλευθέραν αὐτῷ. ἀπέκτεινε δὲ καὶ Λαογόραν 4 -- μετὰ τῶν τέκνων, βασιλέα Δρυόπων, ἐν Ἀπόλλωνος τεμένει δαινύμενον, ὑβριστὴν ὄντα καὶ Λαπιθῶν σύμμαχον. παριόντα δὲ Ἴτωνον 5 -- εἰς μονομαχίαν προεκαλέσατο αὐτὸν Κύκνος Ἄρεος καὶ Πελοπίας· συστὰς δὲ καὶ τοῦτον ἀπέκτεινεν. ὡς δὲ εἰς Ὀρμένιον 1 -- ἧκεν, Ἀμύντωρ αὐτὸν ὁ βασιλεὺς μεθʼ ὅπλων 2 -- οὐκ εἴα διέρχεσθαι· κωλυόμενος δὲ παριέναι καὶ τοῦτον ἀπέκτεινεν. ἀφικόμενος δὲ εἰς Τραχῖνα στρατιὰν ἐπʼ Οἰχαλίαν συνήθροισεν, 3 -- Εὔρυτον τιμωρήσασθαι θέλων. συμμαχούντων δὲ αὐτῷ Ἀρκάδων καὶ Μηλιέων 4 -- τῶν ἐκ Τραχῖνος καὶ Λοκρῶν τῶν Ἐπικνημιδίων, κτείνας μετὰ τῶν παίδων Εὔρυτον αἱρεῖ τὴν πόλιν. καὶ θάψας τῶν σὺν αὐτῷ στρατευσαμένων 1 -- τοὺς ἀποθανόντας, Ἵππασόν τε τὸν Κήυκος καὶ Ἀργεῖον καὶ Μέλανα τοὺς Λικυμνίου παῖδας, καὶ λαφυραγωγήσας τὴν πόλιν, ἦγεν Ἰόλην αἰχμάλωτον. καὶ προσορμισθεὶς 2 -- Κηναίῳ τῆς Εὐβοίας ἀκρωτηρίῳ 3 -- Διὸς Κηναίου βωμὸν ἱδρύσατο. μέλλων δὲ ἱερουργεῖν εἰς Τραχῖνα Λίχαν τὸν κήρυκα 4 -- ἔπεμψε λαμπρὰν ἐσθῆτα οἴσοντα. παρὰ δὲ τούτου τὰ περὶ τὴν Ἰόλην Δηιάνειρα πυθομένη, 1 -- καὶ δείσασα μὴ ἐκείνην μᾶλλον ἀγαπήσῃ, 2 -- νομίσασα ταῖς ἀληθείαις 3 -- φίλτρον εἶναι τὸ ῥυὲν αἷμα Νέσσου, τούτῳ τὸν χιτῶνα ἔχρισεν. ἐνδὺς δὲ Ἡρακλῆς ἔθυεν. ὡς δὲ θερμανθέντος τοῦ χιτῶνος ὁ τῆς ὕδρας ἰὸς τὸν χρῶτα ἔσηπε, τὸν μὲν Λίχαν τῶν ποδῶν ἀράμενος κατηκόντισεν ἀπὸ τῆς †Βοιωτίας, 4 -- τὸν δὲ χιτῶνα ἀπέσπα προσπεφυκότα τῷ σώματι· συναπεσπῶντο δὲ καὶ αἱ σάρκες αὐτοῦ. τοιαύτῃ συμφορᾷ κατασχεθεὶς εἰς Τραχῖνα ἐπὶ νεὼς κομίζεται. Δηιάνειρα δὲ αἰσθομένη τὸ γεγονὸς ἑαυτὴν ἀνήρτησεν. Ἡρακλῆς δὲ ἐντειλάμενος Ὕλλῳ, ὃς ἐκ Δηιανείρας ἦν αὐτῷ παῖς πρεσβύτερος, Ἰόλην ἀνδρωθέντα γῆμαι, παραγενόμενος εἰς Οἴτην ὄρος (ἔστι δὲ τοῦτο Τραχινίων), ἐκεῖ πυρὰν ποιήσας ἐκέλευσεν 1 -- ἐπιβὰς 2 -- ὑφάπτειν. μηδενὸς δὲ τοῦτο πράττειν ἐθέλοντος, Ποίας παριὼν κατὰ ζήτησιν ποιμνίων ὑφῆψε. τούτῳ καὶ τὰ τόξα ἐδωρήσατο Ἡρακλῆς. καιομένης δὲ τῆς πυρᾶς λέγεται νέφος ὑποστὰν μετὰ βροντῆς αὐτὸν εἰς οὐρανὸν ἀναπέμψαι. ἐκεῖθεν 3 -- δὲ τυχὼν ἀθανασίας καὶ διαλλαγεὶς Ἥρᾳ τὴν ἐκείνης θυγατέρα Ἥβην ἔγημεν, ἐξ ἧς αὐτῷ παῖδες Ἀλεξιάρης καὶ Ἀνίκητος ἐγένοντο. | |
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259. Seneca The Younger, Phaedra, 483-494, 496-500, 495 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jenkyns (2013) 68| 495. novit nec omnes conscius strepitus pavet | |
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| 260. Seneca The Younger, Thyestes, 347, 454-457, 641-655, 458 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Jenkyns (2013) 296 |
| 261. Justin, Dialogue With Trypho, 41.1, 80.2-80.5, 126.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 309, 369, 376 |
262. Justin, Second Apology, 4.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 376 | 2. A certain woman lived with an intemperate husband; she herself, too, having formerly been intemperate. But when she came to the knowledge of the teachings of Christ she became sober-minded, and endeavoured to persuade her husband likewise to be temperate, citing the teaching of Christ, and assuring him that there shall be punishment in eternal fire inflicted upon those who do not live temperately and conformably to right reason. But he, continuing in the same excesses, alienated his wife from him by his actions. For she, considering it wicked to live any longer as a wife with a husband who sought in every way means of indulging in pleasure contrary to the law of nature, and in violation of what is right, wished to be divorced from him. And when she was overpersuaded by her friends, who advised her still to continue with him, in the idea that some time or other her husband might give hope of amendment, she did violence to her own feeling and remained with him. But when her husband had gone into Alexandria, and was reported to be conducting himself worse than ever, she - that she might not, by continuing in matrimonial connection with him, and by sharing his table and his bed, become a partaker also in his wickednesses and impieties - gave him what you call a bill of divorce, and was separated from him. But this noble husband of hers - while he ought to have been rejoicing that those actions which formerly she unhesitatingly committed with the servants and hirelings, when she delighted in drunkenness and every vice, she had now given up, and desired that he too should give up the same - when she had gone from him without his desire, brought an accusation against her, affirming that she was a Christian. And she presented a paper to you, the Emperor, a very bold apostrophe, like that of Huss to the Emperor Sigismund, which crimsoned his forehead with a blush of shame.]}-- requesting that first she be permitted to arrange her affairs, and afterwards to make her defense against the accusation, when her affairs were set in order. And this you granted. And her quondam husband, since he was now no longer able to prosecute her, directed his assaults against a man, Ptolem us, whom Urbicus punished, and who had been her teacher in the Christian doctrines. And this he did in the following way. He persuaded a centurion - who had cast Ptolem us into prison, and who was friendly to himself - to take Ptolem us and interrogate him on this sole point: whether he were a Christian? And Ptolem us, being a lover of truth, and not of a deceitful or false disposition, when he confessed himself to be a Christian, was bound by the centurion, and for a long time punished in the prison And, at last, when the man came to Urbicus, he was asked this one question only: whether he was a Christian? And again, being conscious of his duty, and the nobility of it through the teaching of Christ, he confessed his discipleship in the divine virtue. For he who denies anything either denies it because he condemns the thing itself, or he shrinks from confession because he is conscious of his own unworthiness or alienation from it, neither of which cases is that of the true Christian. And when Urbicus ordered him to be led away to punishment, one Lucius, who was also himself a Christian, seeing the unreasonable judgment that had thus been given, said to Urbicus: What is the ground of this judgment? Why have you punished this man, not as an adulterer, nor fornicator, nor murderer, nor thief, nor robber, nor convicted of any crime at all, but who has only confessed that he is called by the name of Christian? This judgment of yours, O Urbicus, does not become the Emperor Pius, nor the philosopher, the son of C sar, nor the sacred senate. And he said nothing else in answer to Lucius than this: You also seem to me to be such an one. And when Lucius answered, Most certainly I am, he again ordered him also to be led away. And he professed his thanks, knowing that he was delivered from such wicked rulers, and was going to the Father and King of the heavens. And still a third having come forward, was condemned to be punished. |
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263. Justin, First Apology, 65 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 369 | 65. But we, after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the baptized [illuminated] person, and for all others in every place, that we may be counted worthy, now that we have learned the truth, by our works also to be found good citizens and keepers of the commandments, so that we may be saved with an everlasting salvation. Having ended the prayers, we salute one another with a kiss. There is then brought to the president of the brethren bread and a cup of wine mixed with water; and he taking them, gives praise and glory to the Father of the universe, through the name of the Son and of the Holy Ghost, and offers thanks at considerable length for our being counted worthy to receive these things at His hands. And when he has concluded the prayers and thanksgivings, all the people present express their assent by saying Amen. This word Amen answers in the Hebrew language to γένοιτο [so be it]. And when the president has given thanks, and all the people have expressed their assent, those who are called by us deacons give to each of those present to partake of the bread and wine mixed with water over which the thanksgiving was pronounced, and to those who are absent they carry away a portion. |
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| 264. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Brule (2003) 196 |
| 265. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •hillel, house of •shammai, house of Found in books: Schiffman (1983) 205 |
| 266. Apuleius, Apology, 4, 25 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Griffiths (1975) 169 |
| 267. Zenobius, Proverbs of Lucillus Tarrhaeus And Didymus, 3.97 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •night/nighttime, house of Found in books: Ker and Wessels (2020) 3 |
268. Irenaeus, Refutation of All Heresies, 1.1.1, 1.14, 1.25 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lampe (2003) 309, 310, 379 | 1.14. Hippo, a native of Rhegium, asserted as originating principles, coldness, for instance water, and heat, for instance fire. And that fire, when produced by water, subdued the power of its generator, and formed the world. And the soul, he said, is sometimes brain, but sometimes water; for that also the seed is that which appears to us to arise out of moisture, from which, he says, the soul is produced. So far, then, we think we have sufficiently adduced (the opinions of) these; wherefore, inasmuch as we have adequately gone in review through the tenets of physical speculators, it seems to remain that we now turn to Socrates and Plato, who gave special preference to moral philosophy. |
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269. Pausanias, Description of Greece, 1.28.2, 1.30.2, 4.1.7, 5.2.3, 9.27.2-9.27.4, 10.13.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •house, ‘house of proclus’ (athens) •pompeii, house of the vettii •houses, leasing of •treasure house of the corinthians at delphi •pompeii, house of lucretius fronto Found in books: Gygax (2016) 101; Papazarkadas (2011) 88; Rutledge (2012) 55, 59; Tanaseanu-Döbler and von Alvensleben (2020) 23| 1.28.2. χωρὶς δὲ ἢ ὅσα κατέλεξα δύο μὲν Ἀθηναίοις εἰσὶ δεκάται πολεμήσασιν, ἄγαλμα Ἀθηνᾶς χαλκοῦν ἀπὸ Μήδων τῶν ἐς Μαραθῶνα ἀποβάντων τέχνη Φειδίου —καί οἱ τὴν ἐπὶ τῆς ἀσπίδος μάχην Λαπιθῶν πρὸς Κενταύρους καὶ ὅσα ἄλλα ἐστὶν ἐπειργασμένα λέγουσι τορεῦσαι Μῦν , τῷ δὲ Μυῒ ταῦτά τε καὶ τὰ λοιπὰ τῶν ἔργων Παρράσιον καταγράψαι τὸν Εὐήνορος· ταύτης τῆς Ἀθηνᾶς ἡ τοῦ δόρατος αἰχμὴ καὶ ὁ λόφος τοῦ κράνους ἀπὸ Σουνίου προσπλέουσίν ἐστιν ἤδη σύνοπτα—, καὶ ἅρμα κεῖται χαλκοῦν ἀπὸ Βοιωτῶν δεκάτη καὶ Χαλκιδέων τῶν ἐν Εὐβοίᾳ. δύο δὲ ἄλλα ἐστὶν ἀναθήματα, Περικλῆς ὁ Ξανθίππου καὶ τῶν ἔργων τῶν Φειδίου θέας μάλιστα ἄξιον Ἀθηνᾶς ἄγαλμα ἀπὸ τῶν ἀναθέντων καλουμένης Λημνίας. 1.30.2. ἐν Ἀκαδημίᾳ δέ ἐστι Προμηθέως βωμός, καὶ θέουσιν ἀπʼ αὐτοῦ πρὸς τὴν πόλιν ἔχοντες καιομένας λαμπάδας· τὸ δὲ ἀγώνισμα ὁμοῦ τῷ δρόμῳ φυλάξαι τὴν δᾷδα ἔτι καιομένην ἐστίν, ἀποσβεσθείσης δὲ οὐδὲν ἔτι τῆς νίκης τῷ πρώτῳ, δευτέρῳ δὲ ἀντʼ αὐτοῦ μέτεστιν· εἰ δὲ μηδὲ τούτῳ καίοιτο, ὁ τρίτος ἐστὶν ὁ κρατῶν· εἰ δὲ καὶ πᾶσιν ἀποσβεσθείη, οὐδείς ἐστιν ὅτῳ καταλείπεται ἡ νίκη. ἔστι δὲ Μουσῶν τε βωμὸς καὶ ἕτερος Ἑρμοῦ καὶ ἔνδον Ἀθηνᾶς, τὸν δὲ Ἡρακλέους ἐποίησαν· καὶ φυτόν ἐστιν ἐλαίας, δεύτερον τοῦτο λεγόμενον φανῆναι. 4.1.7. ὡς δὲ ὁ Πανδίονος οὗτος ἦν Λύκος, δηλοῖ τὰ ἐπὶ τῇ εἰκόνι ἔπη τῇ Μεθάπου. μετεκόσμησε γὰρ καὶ Μέθαπος τῆς τελετῆς ἔστιν ἅ· ὁ δὲ Μέθαπος γένος μὲν ἦν Ἀθηναῖος, τελεστὴς δὲ καὶ ὀργίων καὶ παντοίων συνθέτης. οὗτος καὶ Θηβαίοις τῶν Καβείρων τὴν τελετὴν κατεστήσατο, ἀνέθηκε δὲ καὶ ἐς τὸ κλίσιον τὸ Λυκομιδῶν εἰκόνα ἔχουσαν ἐπίγραμμα ἄλλα τε λέγον καὶ ὅσα ἡμῖν ἐς πίστιν συντελεῖ τοῦ λόγου· 5.2.3. διάφοροι δὲ τῷ εἰρημένῳ δύο εἰσὶν ἄλλοι λόγοι. τούτων δὲ ὁ μὲν Κύψελον τὸν τυραννήσαντα Κορινθίων φησὶν ἄγαλμα ἀναθεῖναι τῷ Διὶ χρυσοῦν ἐς Ὀλυμπίαν, προαποθανόντος δὲ τοῦ Κυψέλου πρὶν ἐπὶ τῷ ἀναθήματι τὸ ὄνομα ἐπιγράψαι τὸ αὑτοῦ, τοὺς Κορινθίους παρὰ Ἠλείων αἰτεῖν δοῦναί σφισιν ἐπιγράψαι δημοσίᾳ τὴν πόλιν ἐπὶ τῷ ἀναθήματι, οὐ τυχόντας δὲ ὀργῇ τε ἐς τοὺς Ἠλείους χρῆσθαι καὶ προειπεῖν σφισιν Ἰσθμίων εἴργεσθαι. πῶς ἂν οὖν Κορινθίοις αὐτοῖς τοῦ ἀγῶνος μετῆν τοῦ ἐν Ὀλυμπίᾳ, εἰ δὴ ἄκοντάς γε Ἠλείους ἀπὸ τῶν Ἰσθμίων εἶργον; 9.27.2. Ἔρωτα δὲ ἄνθρωποι μὲν οἱ πολλοὶ νεώτατον θεῶν εἶναι καὶ Ἀφροδίτης παῖδα ἥγηνται· Λύκιος δὲ Ὠλήν, ὃς καὶ τοὺς ὕμνους τοὺς ἀρχαιοτάτους ἐποίησεν Ἕλλησιν, οὗτος ὁ Ὠλὴν ἐν Εἰλειθυίας ὕμνῳ μητέρα Ἔρωτος τὴν Εἰλείθυιάν φησιν εἶναι. Ὠλῆνος δὲ ὕστερον Πάμφως τε ἔπη καὶ Ὀρφεὺς ἐποίησαν· καί σφισιν ἀμφοτέροις πεποιημένα ἐστὶν ἐς Ἔρωτα, ἵνα ἐπὶ τοῖς δρωμένοις Λυκομίδαι καὶ ταῦτα ᾄδωσιν· ἐγὼ δὲ ἐπελεξάμην ἀνδρὶ ἐς λόγους ἐλθὼν δᾳδουχοῦντι. καὶ τῶν μὲν οὐ πρόσω ποιήσομαι μνήμην· Ἡσίοδον δὲ ἢ τὸν Ἡσιόδῳ Θεογονίαν ἐσποιήσαντα οἶδα γράψαντα ὡς Χάος πρῶτον, ἐπὶ δὲ αὐτῷ Γῆ τε καὶ Τάρταρος καὶ Ἔρως γένοιτο· 9.27.3. Σαπφὼ δὲ ἡ Λεσβία πολλά τε καὶ οὐχ ὁμολογοῦντα ἀλλήλοις ἐς Ἔρωτα ᾖσε. Θεσπιεῦσι δὲ ὕστερον χαλκοῦν εἰργάσατο Ἔρωτα Λύσιππος , καὶ ἔτι πρότερον τούτου Πραξιτέλης λίθου τοῦ Πεντελῆσι. καὶ ὅσα μὲν εἶχεν ἐς Φρύνην καὶ τὸ ἐπὶ Πραξιτέλει τῆς γυναικὸς σόφισμα, ἑτέρωθι ἤδη μοι δεδήλωται· πρῶτον δὲ τὸ ἄγαλμα κινῆσαι τοῦ Ἔρωτος λέγουσι Γάιον δυναστεύσαντα ἐν Ῥώμῃ, Κλαυδίου δὲ ὀπίσω Θεσπιεῦσιν ἀποπέμψαντος Νέρωνα αὖθις δεύτερα ἀνάσπαστον ποιῆσαι. 9.27.4. καὶ τὸν μὲν φλὸξ αὐτόθι διέφθειρε· τῶν δὲ ἀσεβησάντων ἐς τὸν θεὸν ὁ μὲν ἀνθρώπῳ στρατιώτῃ διδοὺς ἀεὶ τὸ αὐτὸ σύνθημα μετὰ ὑπούλου χλευασίας ἐς τοσοῦτο προήγαγε θυμοῦ τὸν ἄνθρωπον ὥστε σύνθημα διδόντα αὐτὸν διεργάζεται, Νέρωνι δὲ παρὲξ ἢ τὰ ἐς τὴν μητέρα ἐστὶ καὶ ἐς γυναῖκας γαμετὰς ἐναγῆ τε καὶ ἀνέραστα τολμήματα. τὸν δὲ ἐφʼ ἡμῶν Ἔρωτα ἐν Θεσπιαῖς ἐποίησεν Ἀθηναῖος Μηνόδωρος , τὸ ἔργον τὸ Πραξιτέλους μιμούμενος. 10.13.5. ἀνέθεσαν δὲ καὶ οἱ ἐν Φαρσάλῳ Θεσσαλοὶ καὶ Μακεδόνων οἱ ὑπὸ τῇ Πιερίᾳ πόλιν Δῖον οἰκοῦντες Κυρηναῖοί τε τοῦ Ἑλληνικοῦ τοῦ ἐν Λιβύῃ, οὗτοι μὲν τὸ ἅρμα καὶ ἐπὶ τῷ ἅρματι ἄγαλμα Ἄμμωνος, Μακεδόνες δὲ οἱ ἐν Δίῳ τὸν Ἀπόλλωνα ὃς εἰλημμένος ἐστὶ τῆς ἐλάφου, Φαρσάλιοι δὲ Ἀχιλλέα τε ἐπὶ ἵππῳ καὶ ὁ Πάτροκλος συμπαραθεῖ ν οἱ καὶ τῷ ἵππῳ. Κορίνθιοι δὲ οἱ Δωριεῖς ᾠκοδόμησαν θησαυρὸν καὶ οὗτοι· | 1.28.2. In addition to the works I have mentioned, there are two tithes dedicated by the Athenians after wars. There is first a bronze Athena, tithe from the Persians who landed at Marathon. It is the work of Pheidias, but the reliefs upon the shield, including the fight between Centaurs and Lapithae, are said to be from the chisel of Mys fl. 430 B.C. , for whom they say Parrhasius the son of Evenor, designed this and the rest of his works. The point of the spear of this Athena and the crest of her helmet are visible to those sailing to Athens , as soon as Sunium is passed. Then there is a bronze chariot, tithe from the Boeotians and the Chalcidians in Euboea c. 507 B.C. . There are two other offerings, a statue of Pericles, the son of Xanthippus, and the best worth seeing of the works of Pheidias, the statue of Athena called Lemnian after those who dedicated it. 1.30.2. In the Academy is an altar to Prometheus, and from it they run to the city carrying burning torches. The contest is while running to keep the torch still alight; if the torch of the first runner goes out, he has no longer any claim to victory, but the second runner has. If his torch also goes out, then the third man is the victor. If all the torches go out, no one is left to be winner. There is an altar to the Muses, and another to Hermes, and one within to Athena, and they have built one to Heracles. There is also an olive tree, accounted to be the second that appeared. 4.1.7. That this Lycus was the son of Pandion is made clear by the lines on the statue of Methapus, who made certain improvements in the mysteries. Methapus was an Athenian by birth, an expert in the mysteries and founder of all kinds of rites. It was he who established the mysteries of the Cabiri at Thebes , and dedicated in the hut of the Lycomidae a statue with an inscription that amongst other things helps to confirm my account:— 5.2.3. There are two other accounts, differing from the one that I have given. According to one of them Cypselus, the tyrant of Corinth , dedicated to Zeus a golden image at Olympia . As Cypselus died before inscribing his own name on the offering, the Corinthians asked of the Eleans leave to inscribe the name of Corinth on it, but were refused. Wroth with the Eleans, they proclaimed that they must keep away from the Isthmian games. But how could the Corinthians themselves take part in the Olympic games if the Eleans against their will were shut out by the Corinthians from the Isthmian games? 9.27.2. Most men consider Love to be the youngest of the gods and the son of Aphrodite. But Olen the Lycian, who composed the oldest Greek hymns, says in a hymn to Eileithyia that she was the mother of Love. Later than Olen , both Pamphos and Orpheus wrote hexameter verse, and composed poems on Love, in order that they might be among those sung by the Lycomidae to accompany the ritual. I read them after conversation with a Torchbearer. of these things I will make no further mention. Hesiod, Hes. Th. 116 foll. or he who wrote the Theogony fathered on Hesiod, writes, I know, that Chaos was born first, and after Chaos, Earth, Tartarus and Love. 9.27.3. Sappho of Lesbos wrote many poems about Love, but they are not consistent. Later on Lysippus made a bronze Love for the Thespians, and previously Praxiteles one of Pentelic marble. The story of Phryne and the trick she played on Praxiteles I have related in another place. See Paus. 1.20.1 . The first to remove the image of Love, it is said, was Gaius the Roman Emperor; Claudius, they say, sent it back to Thespiae , but Nero carried it away a second time. 9.27.4. At Rome the image perished by fire. of the pair who sinned against the god, Gaius was killed by a private soldier, just as he was giving the password; he had made the soldier very angry by always giving the same password with a covert sneer. The other, Nero, in addition to his violence to his mother, committed accursed and hateful crimes against his wedded wives. The modern Love at Thespiae was made by the Athenian Menodorus, who copied the work of Praxiteles. 10.13.5. The Thessalians too of Pharsalus dedicated an Achilles on horseback, with Patroclus running beside his horse: the Macedonians living in Dium, a city at the foot of Mount Pieria, the Apollo who has taken hold of the deer; the people of Cyrene , a Greek city in Libya , the chariot with an image of Ammon in it. The Dorians of Corinth too built a treasury, where used to be stored the gold from Lydia . Dedicated by Gyges and by Croesus, kings of Lydia . |
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| 270. Anon., Mekhilta Derabbi Shimeon Ben Yohai, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 205 |
| 271. Anon., Targum Pseudo-Jonathan, None (2nd cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 71 |
272. Tertullian, On The Games, 2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •golden house of nero Found in books: Jenkyns (2013) 80 | 2. Then, again, every one is ready with the argument that all things, as we teach, were created by God, and given to man for his use, and that they must be good, as coming all from so good a source; but that among them are found the various constituent elements of the public shows, such as the horse, the lion, bodily strength, and musical voice. It cannot, then, be thought that what exists by God's own creative will is either foreign or hostile to Him; and if it is not opposed to Him, it cannot be regarded as injurious to His worshippers, as certainly it is not foreign to them. Beyond all doubt, too, the very buildings connected with the places of public amusement, composed as they are of rocks, stones, marbles, pillars, are things of God, who has given these various things for the earth's embellishment; nay, the very scenes are enacted under God's own heaven. How skilful a pleader seems human wisdom to herself, especially if she has the fear of losing any of her delights - any of the sweet enjoyments of worldly existence! In fact, you will find not a few whom the imperilling of their pleasures rather than their life holds back from us. For even the weakling has no strong dread of death as a debt he knows is due by him; while the wise man does not look with contempt on pleasure, regarding it as a precious gift - in fact, the one blessedness of life, whether to philosopher or fool. Now nobody denies what nobody is ignorant of - for Nature herself is teacher of it - that God is the Maker of the universe, and that it is good, and that it is man's by free gift of its Maker. But having no intimate acquaintance with the Highest, knowing Him only by natural revelation, and not as His friends- afar off, and not as those who have been brought near to Him - men cannot but be in ignorance alike of what He enjoins and what He forbids in regard to the administration of His world. They must be ignorant, too, of the hostile power which works against Him, and perverts to wrong uses the things His hand has formed; for you cannot know either the will or the adversary of a God you do not know. We must not, then, consider merely by whom all things were made, but by whom they have been perverted. We shall find out for what use they were made at first, when we find for what they were not. There is a vast difference between the corrupted state and that of primal purity, just because there is a vast difference between the Creator and the corrupter. Why, all sorts of evils, which as indubitably evils even the heathens prohibit, and against which they guard themselves, come from the works of God. Take, for instance, murder, whether committed by iron, by poison, or by magical enchantments. Iron and herbs and demons are all equally creatures of God. Has the Creator, withal, provided these things for man's destruction? Nay, He puts His interdict on every sort of man-killing by that one summary precept, You shall not kill. Moreover, who but God, the Maker of the world, put in its gold, brass, silver, ivory, wood, and all the other materials used in the manufacture of idols? Yet has He done this that men may set up a worship in opposition to Himself? On the contrary idolatry in His eyes is the crowning sin. What is there offensive to God which is not God's? But in offending Him, it ceases to be His; and in ceasing to be His, it is in His eyes an offending thing. Man himself, guilty as he is of every iniquity, is not only a work of God - he is His image, and yet both in soul and body he has severed himself from his Maker. For we did not get eyes to minister to lust, and the tongue for speaking evil with, and ears to be the receptacle of evil speech, and the throat to serve the vice of gluttony, and the belly to be gluttony's ally, and the genitals for unchaste excesses, and hands for deeds of violence, and the feet for an erring life; or was the soul placed in the body that it might become a thought-manufactory of snares, and fraud, and injustice? I think not; for if God, as the righteous ex-actor of innocence, hates everything like malignity - if He hates utterly such plotting of evil, it is clear beyond a doubt, that, of all things that have come from His hand, He has made none to lead to works which He condemns, even though these same works may be carried on by things of His making; for, in fact, it is the one ground of condemnation, that the creature misuses the creation. We, therefore, who in our knowledge of the Lord have obtained some knowledge also of His foe - who, in our discovery of the Creator, have at the same time laid hands upon the great corrupter, ought neither to wonder nor to doubt that, as the prowess of the corrupting and God-opposing angel overthrew in the beginning the virtue of man, the work and image of God, the possessor of the world, so he has entirely changed man's nature - created, like his own, for perfect sinlessness - into his own state of wicked enmity against his Maker, that in the very thing whose gift to man, but not to him, had grieved him, he might make man guilty in God's eyes, and set up his own supremacy. |
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| 273. Palestinian Talmud, Yevamot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •shammai, house of, disputes with hillel ceased at yavneh Found in books: Cohen (2010) 65 |
| 274. Palestinian Talmud, Shabbat, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Goodman (2006) 197 |
| 275. Palestinian Talmud, Sanhedrin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 59 |
| 276. Anon., Sifre Numbers, 115 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •adiabene royal house, conversion of Found in books: Cohen (2010) 343 |
| 277. Lucian, The Hall, 1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •houses, location of wealthy •interior spaces, palaces and houses of wealthy Found in books: Jenkyns (2013) 304 |
| 278. Apuleius, The Golden Ass, 1.21-1.22, 2.4, 2.12, 3.18, 4.27, 5.1, 5.9, 5.20, 6.25, 7.6.1, 8.25, 9.24-9.31, 10.2, 10.29, 11.28.1 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •julius caesar, house of •milo, query of, house of •golden house of nero •houses, interiors of wealthy •interior spaces, palaces and houses of wealthy •joy, of animals, houses and day itself •rejoicing, of animals, houses and day itself •house, possession of •pompeii, iseum in, house of loreius tibur-tinus Found in books: Griffiths (1975) 7, 152, 169, 326; Jenkyns (2013) 36, 282, 283, 305, 307; Lampe (2003) 192, 193, 245 |
| 279. Palestinian Talmud, Avodah Zarah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Goodman (2006) 194 |
| 280. Palestinian Talmud, Berachot, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 205 |
| 281. Palestinian Talmud, Nazir, 102 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •house, of study Found in books: Avery Peck et al. (2014) 103 |
| 282. Palestinian Talmud, Megillah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998) 44 |
| 283. Palestinian Talmud, Hagigah, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998) 37 |
| 284. Palestinian Talmud, Gittin, None (2nd cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 205 |
| 285. Anon., Targum Neofiti, None (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 73 |
| 286. Anon., Sifre Deuteronomy, 116 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •nahal hever, navtalah, house of Found in books: Gardner (2015) 131 |
| 287. Tertullian, Prescription Against Heretics, 3, 30 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lampe (2003) 245 |
288. Tertullian, Apology, 38.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 130, 370, 374| 38.1. | 39. I shall at once go on, then, to exhibit the peculiarities of the Christian society, that, as I have refuted the evil charged against it, I may point out its positive good. We are a body knit together as such by a common religious profession, by unity of discipline, and by the bond of a common hope. We meet together as an assembly and congregation, that, offering up prayer to God as with united force, we may wrestle with Him in our supplications. This violence God delights in. We pray, too, for the emperors, for their ministers and for all in authority, for the welfare of the world, for the prevalence of peace, for the delay of the final consummation. We assemble to read our sacred writings, if any peculiarity of the times makes either forewarning or reminiscence needful. However it be in that respect, with the sacred words we nourish our faith, we animate our hope, we make our confidence more steadfast; and no less by inculcations of God's precepts we confirm good habits. In the same place also exhortations are made, rebukes and sacred censures are administered. For with a great gravity is the work of judging carried on among us, as befits those who feel assured that they are in the sight of God; and you have the most notable example of judgment to come when any one has sinned so grievously as to require his severance from us in prayer, in the congregation and in all sacred intercourse. The tried men of our elders preside over us, obtaining that honour not by purchase, but by established character. There is no buying and selling of any sort in the things of God. Though we have our treasure chest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day, if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary. These gifts are, as it were, piety's deposit fund. For they are not taken thence and spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happen to be any in the mines, or banished to the islands, or shut up in the prisons, for nothing but their fidelity to the cause of God's Church, they become the nurslings of their confession. But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See, they say, how they love one another, for themselves are animated by mutual hatred; how they are ready even to die for one another, for they themselves will sooner put to death. And they are angry with us, too, because we call each other brethren; for no other reason, as I think, than because among themselves names of consanguinity are assumed in mere pretence of affection. But we are your brethren as well, by the law of our common mother nature, though you are hardly men, because brothers so unkind. At the same time, how much more fittingly they are called and counted brothers who have been led to the knowledge of God as their common Father, who have drunk in one spirit of holiness, who from the same womb of a common ignorance have agonized into the same light of truth! But on this very account, perhaps, we are regarded as having less claim to be held true brothers, that no tragedy makes a noise about our brotherhood, or that the family possessions, which generally destroy brotherhood among you, create fraternal bonds among us. One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us but our wives. We give up our community where it is practised alone by others, who not only take possession of the wives of their friends, but most tolerantly also accommodate their friends with theirs, following the example, I believe, of those wise men of ancient times, the Greek Socrates and the Roman Cato, who shared with their friends the wives whom they had married, it seems for the sake of progeny both to themselves and to others; whether in this acting against their partners' wishes, I am not able to say. Why should they have any care over their chastity, when their husbands so readily bestowed it away? O noble example of Attic wisdom, of Roman gravity - the philosopher and the censor playing pimps! What wonder if that great love of Christians towards one another is desecrated by you! For you abuse also our humble feasts, on the ground that they are extravagant as well as infamously wicked. To us, it seems, applies the saying of Diogenes: The people of Megara feast as though they were going to die on the morrow; they build as though they were never to die! But one sees more readily the mote in another's eye than the beam in his own. Why, the very air is soured with the eructations of so many tribes, and curi , and decuri . The Salii cannot have their feast without going into debt; you must get the accountants to tell you what the tenths of Hercules and the sacrificial banquets cost; the choicest cook is appointed for the Apaturia, the Dionysia, the Attic mysteries; the smoke from the banquet of Serapis will call out the firemen. Yet about the modest supper-room of the Christians alone a great ado is made. Our feast explains itself by its name. The Greeks call it agapè, i.e., affection. Whatever it costs, our outlay in the name of piety is gain, since with the good things of the feast we benefit the needy; not as it is with you, do parasites aspire to the glory of satisfying their licentious propensities, selling themselves for a belly-feast to all disgraceful treatment - but as it is with God himself, a peculiar respect is shown to the lowly. If the object of our feast be good, in the light of that consider its further regulations. As it is an act of religious service, it permits no vileness or immodesty. The participants, before reclining, taste first of prayer to God. As much is eaten as satisfies the cravings of hunger; as much is drunk as befits the chaste. They say it is enough, as those who remember that even during the night they have to worship God; they talk as those who know that the Lord is one of their auditors. After manual ablution, and the bringing in of lights, each is asked to stand forth and sing, as he can, a hymn to God, either one from the holy Scriptures or one of his own composing - a proof of the measure of our drinking. As the feast commenced with prayer, so with prayer it is closed. We go from it, not like troops of mischief-doers, nor bands of vagabonds, nor to break out into licentious acts, but to have as much care of our modesty and chastity as if we had been at a school of virtue rather than a banquet. Give the congregation of the Christians its due, and hold it unlawful, if it is like assemblies of the illicit sort: by all means let it be condemned, if any complaint can be validly laid against it, such as lies against secret factions. But who has ever suffered harm from our assemblies? We are in our congregations just what we are when separated from each other; we are as a community what we are individuals; we injure nobody, we trouble nobody. When the upright, when the virtuous meet together, when the pious, when the pure assemble in congregation, you ought not to call that a faction, but a curia- [i.e., the court of God.] |
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| 289. Hippolytus, Refutation of All Heresies, 1.17.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lampe (2003) 309 |
| 290. Cassius Dio, Roman History, 49.15.5, 53.27, 54.23.6, 54.27.3, 54.29.4, 55.12.4-55.12.5, 56.46.3-56.46.4, 57.18, 60.6.8, 68.15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Roller (2018) 73 |
291. Tertullian, On Baptism, 17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •houses of worship Found in books: Scopello (2008) 316 | 17. For concluding our brief subject, it remains to put you in mind also of the due observance of giving and receiving baptism. of giving it, the chief priest (who is the bishop) has the right: in the next place, the presbyters and deacons, yet not without the bishop's authority, on account of the honour of the Church, which being preserved, peace is preserved. Beside these, even laymen have the right; for what is equally received can be equally given. Unless bishops, or priests, or deacons, be on the spot, other disciples are called i.e. to the work. The word of the Lord ought not to be hidden by any: in like manner, too, baptism, which is equally God's property, can be administered by all. But how much more is the rule of reverence and modesty incumbent on laymen- seeing that these powers belong to their superiors - lest they assume to themselves the specific function of the bishop! Emulation of the episcopal office is the mother of schisms. The most holy apostle has said, that all things are lawful, but not all expedient. Let it suffice assuredly, in cases of necessity, to avail yourself (of that rule , if at any time circumstance either of place, or of time, or of person compels you (so to do); for then the steadfast courage of the succourer, when the situation of the endangered one is urgent, is exceptionally admissible; inasmuch as he will be guilty of a human creature's loss if he shall refrain from bestowing what he had free liberty to bestow. But the woman of pertness, who has usurped the power to teach, will of course not give birth for herself likewise to a right of baptizing, unless some new beast shall arise like the former; so that, just as the one abolished baptism, so some other should in her own right confer it! But if the writings which wrongly go under Paul's name, claim Thecla's example as a licence for women's teaching and baptizing, let them know that, in Asia, the presbyter who composed that writing, as if he were augmenting Paul's fame from his own store, after being convicted, and confessing that he had done it from love of Paul, was removed from his office. For how credible would it seem, that he who has not permitted a woman even to learn with over-boldness, should give a female the power of teaching and of baptizing! Let them be silent, he says, and at home consult their own husbands. 1 Corinthians 14:34-35 |
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292. Tertullian, To Scapula, 4-5, 3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lampe (2003) 371 | 3. However, as we have already remarked, it cannot but distress us that no state shall bear unpunished the guilt of shedding Christian blood; as you see, indeed, in what took place during the presidency of Hilarian, for when there had been some agitation about places of sepulture for our dead, and the cry arose, No are - no burial-grounds for the Christians, it came that their own are , their threshing-floors, were a-wanting, for they gathered in no harvests. As to the rains of the bygone year, it is abundantly plain of what they were intended to remind men - of the deluge, no doubt, which in ancient times overtook human unbelief and wickedness; and as to the fires which lately hung all night over the walls of Carthage, they who saw them know what they threatened; and what the preceding thunders pealed, they who were hardened by them can tell. All these things are signs of God's impending wrath, which we must needs publish and proclaim in every possible way; and in the meanwhile we must pray it may be only local. Sure are they to experience it one day in its universal and final form, who interpret otherwise these samples of it. That sun, too, in the metropolis of Utica, with light all but extinguished, was a portent which could not have occurred from an ordinary eclipse, situated as the lord of day was in his height and house. You have the astrologers, consult them about it. We can point you also to the deaths of some provincial rulers, who in their last hours had painful memories of their sin in persecuting the followers of Christ. Vigellius Saturninus, who first here used the sword against us, lost his eyesight. Claudius Lucius Herminianus in Cappadocia, enraged that his wife had become a Christian, had treated the Christians with great cruelty: well, left alone in his palace, suffering under a contagious malady, he boiled out in living worms, and was heard exclaiming, Let nobody know of it, lest the Christians rejoice, and Christian wives take encouragement. Afterwards he came to see his error in having tempted so many from their steadfastness by the tortures he inflicted, and died almost a Christian himself. In that doom which overtook Byzantium, C cilius Capella could not help crying out, Christians, rejoice! Yes, and the persecutors who seem to themselves to have acted with impunity shall not escape the day of judgment. For you we sincerely wish it may prove to have been a warning only, that, immediately after you had condemned Mavilus of Adrumetum to the wild beasts, you were overtaken by those troubles, and that even now for the same reason you are called to a blood-reckoning. But do not forget the future. |
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293. Anon., Leviticus Rabba, 5.4 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •bath houses, and interaction of rabbis, non-rabbis •study houses, and interaction of rabbis, non-rabbis Found in books: Kalmin (1998) 44| 5.4. מַתָּן אָדָם יַרְחִיב לוֹ (משלי יח, טז), מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי עֲקִיבָא שֶׁהָלְכוּ לְחוֹלוֹת אַנְטוֹכְיָא לְעֵסֶק מִגְבַת צְדָקָה לַחֲכָמִים, וַהֲוָה תַּמָּן חַד בַּר נָשׁ וַהֲוָה שְׁמֵיהּ אַבָּא יוּדָן, וַהֲוָה יָהֵיב פַּרְנָסָה בְּעַיִן טוֹבָה, פַּעַם אַחַת יָרַד מִנְּכָסָיו וְרָאָה רַבּוֹתֵינוּ שָׁם וְנִתְכַּרְכְּמוּ פָנָיו, הָלַךְ לוֹ אֵצֶל אִשְׁתּוֹ, אָמְרָה לוֹ אִשְׁתּוֹ מִפְּנֵי מָה פָּנֶיךָ חוֹלָנִיּוֹת, אָמַר לָהּ רַבּוֹתַי כָּאן וְאֵינִי יוֹדֵעַ מַה לַּעֲשׂוֹת, אִשְׁתּוֹ שֶׁהָיְתָה צַדֶּקֶת מִמֶּנּוּ אָמְרָה לוֹ לֹא נִשְׁתַּיֵּר לָנוּ אֶלָּא שָׂדֶה פְּלוֹנִי בִּלְבָד, לֵךְ מְכֹר חֶצְיָהּ וּתְנָהּ לָהֶן, הָלַךְ וּמָכַר חֶצְיָה וּנְתָנָהּ לָהֶן, נִתְפַּלְּלוּ עָלָיו וְאָמְרוּ הַמָּקוֹם יְמַלֵּא חֶסְרוֹנְךָ. לְאַחַר יָמִים הָלַךְ לַחֲרשׁ בַּחֲצִי שָׂדֵהוּ, עִם כְּשֶׁהוּא חוֹרֵשׁ נִפְתְּחָה הָאָרֶץ לְפָנָיו וְנָפְלָה פָּרָתוֹ שָׁם וְנִשְׁבְּרָה רַגְלָהּ, יָרַד לְהַעֲלוֹתָהּ וְהֵאִיר הַקָּדוֹשׁ בָּרוּךְ הוּא עֵינוֹ וּמָצָא שָׁם סִימָה, אָמַר לְטוֹבָתִי נִשְׁבְּרָה רֶגֶל פָּרָתִי. בַּחֲזִירַת רַבּוֹתֵינוּ לְשָׁם שָׁאֲלוּ עָלָיו וְאָמְרוּ מָה אַבָּא יוּדָן עָבֵיד, אֲמַר לְהוֹן הוּא אַבָּא יוּדָן דְּעַבְדֵי, אַבָּא יוּדָן דְּעִזְּיָן, אַבָּא יוּדָן דִּגְמַלֵּי, אַבָּא יוּדָן דְּתוֹרֵי, מַן יָכוֹל לְמֶחֱמֵי סְבַר אַפּוֹיָא דְאַבָּא יוּדָן. כֵּיוָן שֶׁשָּׁמַע יָצָא לִקְרָאתָן, אָמְרוּ לֵיהּ מָה אַבָּא יוּדָן עָבֵיד, אֲמַר לָהֶן עָשְׂתָה תְּפִלַּתְכֶם פֵּרוֹת וּפֵרֵי פֵּרוֹת, אָמְרוּ לוֹ חַיֶּיךָ אַף עַל פִּי שֶׁנָּתְנוּ אֲחֵרִים יוֹתֵר מִמְּךָ לְךָ כָּתַבְנוּ בָּרֹאשׁ, נְטָלוּהוּ וְהוֹשִׁיבוּהוּ אֶצְלָן וְקָרְאוּ עָלָיו זֶה הַפָּסוּק: מַתָּן אָדָם יַרְחִיב לוֹ. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָזַל לְבָצְרָה וַהֲוָה תַּמָּן חַד בַּר נָשׁ וַהֲוָה שְׁמֵיהּ אַבָּא יוּדָן רַמַּאי, וְחַס וְשָׁלוֹם לָא הֲוָה רַמַּאי, אֶלָּא דַּהֲוָה מְרַמֵּי בְּמִצְוָתָא, כַּד הַוְיָן פָּסְקִין כָּל עַמָּה, הֲוָה פָּסֵיק כָּל קֳבֵל כֻּלְּהוֹן, נְטָלוֹ רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְהוֹשִׁיבוֹ אֶצְלוֹ וְקָרָא עָלָיו הַפָּסוּק הַזֶּה: מַתָּן אָדָם יַרְחִיב לוֹ. רַבִּי חִיָּא בַּר אַבָּא עָבֵיד פְּסִיקָה לְמִתַּן בְּבֵי מִדְרְשָׁא דִטְבֶרְיָא, וַהֲוָה תַּמָּן חַד בַּר נָשׁ מִן בְּנוֹ דְסִילְכָא וּפָסַק חָדָא לִיטְרָא דִּדְהַב, נְטָלוֹ רַבִּי חִיָא בַּר אַבָּא וְהוֹשִׁיבוֹ אֶצְלוֹ וְקָרָא עָלָיו הַפָּסוּק הַזֶּה: מַתָּן אָדָם יַרְחִיב לוֹ. אָמַר רַבִּי אַבָּהוּ כְּתִיב (דברים יב, יט): הִשָּׁמֶר לְךָ פֶּן תַּעֲזֹב אֶת הַלֵּוִי, וּכְתִיב בַּתְרֵיהּ (דברים יב, כ): כִּי יַרְחִיב ה' אֶת גְּבֻלְךָ, וְכִי מָה עִנְיָן זֶה לָזֶה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְפִי מַתְּנוֹתֶיךָ מַרְחִיבִין לְךָ. רַבִּי אַחָא בְּשֵׁם רַבִּי הוֹשַׁעְיָא עֶבֶד מֵבִיא פָּר וְרַבּוֹ מֵבִיא פָּר, הָעֶבֶד קֹדֶם לְרַבּוֹ, דִּתְנַן תַּמָּן (גמרא הוריות יב, ב): פַּר הַמָּשִׁיחַ וּפַר הָעֵדָה עוֹמְדִים, פַּר הַמָּשִׁיחַ קוֹדֵם לְפַר הָעֵדָה לְכָל מַעֲשָׂיו. | |
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| 294. Clement of Alexandria, Miscellanies, 6.4, 37.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 295. Hermas, Similitudes, 1, 1.6, 1.8, 1.9, 1.10, 1.11, 2, 2.5, 2.6, 2.7, 2.8, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 5.2.2, 5.3.9, 6, 6.1.1, 6.3.4, 6.3.5, 6.3.6, 6.4.1-2, 6.4.2, 6.5.5, 7.2, 7.3, 7.4, 7.5, 7.6, 8.8.1, 8.9.1, 8.10.3, 9.20, 9.26.2, 9.27.2, 9.27.1, 9.27.3, 9.30.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lampe (2003) 91 |
| 296. Hermas, Mandates, 3.3-3.5, 5.2.2, 6.2.5, 10.4, 12.3.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lampe (2003) 91, 221, 222 |
| 297. Tatian, Oration To The Greeks, 33.1-33.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lampe (2003) 99 |
298. Pliny The Younger, Letters, 3.6, 4.11.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pompeii, house of the vettii •domus augusta (house of augustus) Found in books: Mueller (2002) 50; Rutledge (2012) 58 | 3.6. To Annius Severus, Out of a legacy which I have come in for I have just bought a Corinthian bronze, small it is true, but a charming and sharply-cut piece of work, so far as I have any knowledge of art, and that, as in everything else perhaps, is very slight. But as for the statue in question even I can appreciate its merits. For it is a nude, and neither conceals its faults, if there are any, nor hides at all its strong points. It represents an old man in a standing posture; the bones, muscles, nerves, veins, and even the wrinkles appear quite life-like; the hair is thin and scanty on the forehead; the brow is broad; the face wizened; the neck thin; the shoulders are bowed; the breast is flat, and the belly hollow. The back too gives the same impression of age, as far as a back view can. The bronze itself, judging by the genuine colour, is old and of great antiquity. In fact, in every respect it is a work calculated to catch the eye of a connoisseur and to delight the eye of an amateur, and this is what tempted me to purchase it, although I am the merest novice. But I bought it not to keep it at home - for as yet I have no Corinthian art work in my house - but that I might put it up in my native country in some frequented place, and I specially had in mind the Temple of Jupiter. For the statue seems to me to be worthy of the temple, and the gift to be worthy of the god. So I hope that you will show me your usual kindness when I give you a commission, and that you will undertake the following for me. Will you order a pedestal to be made, of any marble you like, to be inscribed with my name and titles, if you think the latter ought to be mentioned? I will send you the statue as soon as I can find anyone who is not overburdened with luggage, or I will bring myself along with it, as I dare say you would prefer me to do. For, if only my duties allow me, I am intending to run down thither. You are glad that I promise to come, but you will frown when I add that I can only stay a few days. For the business which hitherto has kept me from getting away will not allow of my being absent any longer. Farewell. |
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299. Pliny The Younger, Letters, 1.3, 1.5, 1.9, 1.19.2, 2.17.12, 3.1.9, 3.6, 3.11, 3.21, 3.21.2, 3.21.5, 4.11.7, 6.3, 9.23.2-9.23.3, 10.96 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •house, possession of •augustus, houses of •houses, location of wealthy •house of julius polybius •pompeii, house of the vettii •domus augusta (house of augustus) Found in books: Jenkyns (2013) 185, 320; Lampe (2003) 193, 245, 310, 374; Mueller (2002) 50; Rutledge (2012) 58; Viglietti and Gildenhard (2020) 364 | 1.3. To Caninius Rufus. How is Comum looking, your darling spot and mine? And that most charming villa of yours, what of it, and its portico where it is always spring, its shady clumps of plane trees, its fresh crystal canal, and the lake below that gives such a charming view? How is the exercise ground, so soft yet firm to the foot; how goes the bath that gets the sun's rays so plentifully as he journeys round it? What too of the big banqueting halls and the little rooms just for a few, and the retiring rooms for night and day? Have they full possession of you, and do they share your company in turn? or are you, as usual, continually being called away to attend to private family business? You are indeed a lucky man if you can spend all your leisure there; if you cannot, your case is that of most of us. But really it is time that you passed on your unimportant and petty duties for others to look after, and buried yourself among your books in that secluded yet beautiful retreat. Make this at once the business and the leisure of your life, your occupation and your rest; let your waking hours be spent among your books, and your hours of sleep as well. Mould something, hammer out something that shall be known as yours for all time. Your other property will find a succession of heirs when you are gone; what I speak of will continue yours for ever - if once it begins to be. I know the capacity and inventive wit that I am spurring on. You have only to think of yourself as the able man others will think you when you have realised your ability. Farewell. 1.5. To Voconius Romanus. Did you ever see a man more abject and fawning than Marcus Regulus has been since the death of Domitian? His misdeeds were better concealed during that prince's reign, but they were every bit as bad as they were in the time of Nero. He began to be afraid that I was angry with him and he was not mistaken, for I certainly was annoyed. After doing what he could to help those who were prosecuting Rusticus Arulenus, he had openly exulted at his death, and went so far as to publicly read and then publish a pamphlet in which he violently attacks Rusticus and even calls him "the Stoics' ape," adding that "he is marked with the brand of Vitellius." * You recognise, of course, the Regulian style! He tears to pieces Herennius Senecio so savagely that Metius Carus said to him, "What have you to do with my dead men? Did I ever worry your Crassus or Camerinus?" - these being some of Regulus's victims in the days of Nero. Regulus thought I bore him malice for this, and so he did not invite me when he read his pamphlet. Besides, he remembered that he once mortally attacked me in the court of the centumviri. ** I was a witness on behalf of Arionilla, the wife of Timon, at the request of Rusticus Arulenus, and Regulus was conducting the prosecution. We on our side were relying for part of the defence on a decision of Metius Modestus, an excellent man who had been banished by Domitian and was at that moment in exile. This was Regulus's opportunity. "Tell me, Secundus," said he, "what you think of Modestus." You see in what peril I should have placed myself if I had answered that I thought highly of him, and how disgraceful it would have been if I had said that I thought ill of him. I fancy it must have been the gods who came to my rescue. "I will tell you what I think of him," I said, "when the Court has to give a decision on the point." He returned to the charge Well, now the fellow is conscience-stricken, and buttonholes first Caecilius Celer and then implores Fabius Justus to reconcile me to him. Not content with that, he makes his way in to see Spurinna, and begs and prays of him - you know what an abject coward he is when he is frightened - as follows. "Do go," says he, "and call on Pliny in the morning - early in the morning, for my suspense is unbearable - and do what you can to remove his anger against me." I was early awake that day, when a message came from Spurinna, "I am coming to see you." I sent back word, "I will come and see you." We met at the portico of Livia, just as we were each of us on the way to see the other. He explained his commission from Regulus and added his own entreaties, but did not press the point too strongly, as became a worthy gentleman asking a favour for a worthless acquaintance. This was my answer That practically closed the conversation. I did not wish it to go any further, so that I might not commit myself until Mauricus arrived. Moreover, I am quite aware that Regulus is a difficult bird to net. He is rich, he is a shrewd intriguer, he has no inconsiderable body of followers and a still larger circle of those who fear him, and fear is often a more powerful factor than affection. But, after all, these are bonds that may be shattered and weakened, for a bad man's influence is as little to be relied upon as is the man himself. Moreover, let me repeat that I am waiting for Mauricus. He is a man of sound judgment and sagacity, which he has learned by experience, and he can gauge what is likely to happen in the future from what has occurred in the past. I shall be guided by him, and either strike a blow or set aside my weapons just as he thinks best. I have written you this letter because it is only right, considering our regard for one another, that you should be acquainted not only with what I have said and done, but also with my plans for the future. Farewell. 1.9. To Minucius Fundanus. It is surprising how if you take each day singly here in the city you pass or seem to pass your time reasonably enough when you take stock thereof, but how, when you put the days together, you are dissatisfied with yourself. If you ask any one, "What have you been doing to-day?" he will say, "Oh, I have been attending a coming-of-age function; I was at a betrothal or a wedding; so-and-so asked me to witness the signing of a will; I have been acting as witness to A, or I have been in consultation with B." All these occupations appear of paramount importance on the day in question, but if you remember that you repeat the round day after day, they seem a sheer waste of time, especially when you have got away from them into the country; for then the thought occurs to you, "What a number of days I have frittered away in these chilly formalities!" That is how I feel when I am at my Laurentine Villa and busy reading or writing, or even when I am giving my body a thorough rest and so repairing the pillars of my mind. I hear nothing and say nothing to give me vexation; no one comes backbiting a third party, and I myself have no fault to find with anyone except it be with myself when my pen does not run to my liking. I have no hopes and fears to worry me, no rumours to disturb my rest. I hold converse with myself and with my books. It is a genuine and honest life; such leisure is delicious and honourable, and one might say that it is much more attractive than any business. The sea, the shore, these are the true secret haunts of the Muses, and how many inspirations they give me, how they prompt my musings! Do, I beg of you, as soon as ever you can, turn your back on the din, the idle chatter, and the frivolous occupations of Rome, and give yourself up to study or recreation. It is better, as our friend Attilius once very wittily and very truly said, to have no occupation than to be occupied with nothingness. Farewell. 3.6. To Annius Severus, Out of a legacy which I have come in for I have just bought a Corinthian bronze, small it is true, but a charming and sharply-cut piece of work, so far as I have any knowledge of art, and that, as in everything else perhaps, is very slight. But as for the statue in question even I can appreciate its merits. For it is a nude, and neither conceals its faults, if there are any, nor hides at all its strong points. It represents an old man in a standing posture; the bones, muscles, nerves, veins, and even the wrinkles appear quite life-like; the hair is thin and scanty on the forehead; the brow is broad; the face wizened; the neck thin; the shoulders are bowed; the breast is flat, and the belly hollow. The back too gives the same impression of age, as far as a back view can. The bronze itself, judging by the genuine colour, is old and of great antiquity. In fact, in every respect it is a work calculated to catch the eye of a connoisseur and to delight the eye of an amateur, and this is what tempted me to purchase it, although I am the merest novice. But I bought it not to keep it at home - for as yet I have no Corinthian art work in my house - but that I might put it up in my native country in some frequented place, and I specially had in mind the Temple of Jupiter. For the statue seems to me to be worthy of the temple, and the gift to be worthy of the god. So I hope that you will show me your usual kindness when I give you a commission, and that you will undertake the following for me. Will you order a pedestal to be made, of any marble you like, to be inscribed with my name and titles, if you think the latter ought to be mentioned? I will send you the statue as soon as I can find anyone who is not overburdened with luggage, or I will bring myself along with it, as I dare say you would prefer me to do. For, if only my duties allow me, I am intending to run down thither. You are glad that I promise to come, but you will frown when I add that I can only stay a few days. For the business which hitherto has kept me from getting away will not allow of my being absent any longer. Farewell. 6.3. To Verus. I am much obliged to you for undertaking to look after the plot of land which I gave to my old nurse. When I made her a present of it it was worth a hundred thousand sesterces, but afterwards its value diminished as the produce from it grew less. However, now that you are looking after it, it will pick up again. I want you to remember that I am commending to your care, not so much the trees and the soil - though I do not forget these - as the present itself, for she to whom it belongs cannot be more anxious that it should produce good crops than I am who gave it to her. Farewell. |
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| 300. Aelius Aristides, Orations, 26.12, 26.30, 26.59-26.61 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •houses, location of wealthy Found in books: Jenkyns (2013) 124 |
| 301. Anon., Genesis Rabba, 46.10, 62.5 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •adiabene royal house, conversion of •beit midrash (house of study), v Found in books: Cohen (2010) 343; Hirshman (2009) 130 |
| 302. Sextus, Outlines of Pyrrhonism, 1, 21 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: nan nan |
| 303. Pollux, Onomasticon, 8.101 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 33 |
| 304. Festus Sextus Pompeius, De Verborum Significatione, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rutledge (2012) 55 |
| 305. Pliny The Younger, Panegyric, 24.2, 47.5-47.6, 49.2-49.7, 83.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •houses, location of wealthy •interior spaces, palaces and houses of wealthy •golden house of nero •house of julius polybius Found in books: Jenkyns (2013) 80, 147, 298, 300; Viglietti and Gildenhard (2020) 364 |
306. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998) 37| 20a. ועכשיו ירדו גשמים נכנס לבית המרחץ בשמחה עד שהאדון נכנס בשמחתו לבית המרחץ נקדימון נכנס לבית המקדש כשהוא עצב נתעטף ועמד בתפלה,אמר לפניו רבונו של עולם גלוי וידוע לפניך שלא לכבודי עשיתי ולא לכבוד בית אבא עשיתי אלא לכבודך עשיתי שיהו מים מצויין לעולי רגלים מיד נתקשרו שמים בעבים וירדו גשמים עד שנתמלאו שתים עשרה מעינות מים והותירו,עד שיצא אדון מבית המרחץ נקדימון בן גוריון יצא מבית המקדש כשפגעו זה בזה אמר לו תן לי דמי מים יותר שיש לי בידך אמר לו יודע אני שלא הרעיש הקב"ה את עולמו אלא בשבילך אלא עדיין יש לי פתחון פה עליך שאוציא ממך את מעותיי שכבר שקעה חמה וגשמים ברשותי ירדו,חזר ונכנס לבית המקדש נתעטף ועמד בתפלה ואמר לפניו רבונו של עולם הודע שיש לך אהובים בעולמך מיד נתפזרו העבים וזרחה החמה באותה שעה אמר לו האדון אילו לא נקדרה החמה היה לי פתחון פה עליך שאוציא ממך מעותיי תנא לא נקדימון שמו אלא בוני שמו ולמה נקרא שמו נקדימון שנקדרה חמה בעבורו,תנו רבנן שלשה נקדמה להם חמה בעבורן משה ויהושע ונקדימון בן גוריון בשלמא נקדימון בן גוריון גמרא יהושע נמי קרא דכתיב (יהושע י, יג) וידם השמש וירח עמד וגו' אלא משה מנלן,אמר רבי אלעזר אתיא אחל אחל כתיב הכא (דברים ב, כה) אחל תת פחדך וכתיב התם (יהושע ג, ז) אחל גדלך,רבי שמואל בר נחמני אמר אתיא תת תת כתיב הכא אחל תת פחדך וכתיב התם (יהושע י, יב) ביום תת ה' את האמרי,רבי יוחנן אמר אתיא מגופיה דקרא (דברים ב, כה) אשר ישמעון שמעך ורגזו וחלו מפניך אימתי רגזו וחלו מפניך בשעה שנקדמה לו חמה למשה:,וכן עיר שלא ירדו עליה גשמים כו': אמר רב יהודה אמר רב ושתיהן לקללה,(איכה א, יז) היתה ירושלם לנדה ביניהם אמר רב יהודה אמר רב לברכה כנדה מה נדה יש לה היתר אף ירושלים יש לה תקנה,(איכה א, א) היתה כאלמנה אמר רב יהודה לברכה כאלמנה ולא אלמנה ממש אלא כאשה שהלך בעלה למדינת הים ודעתו לחזור עליה,(מלאכי ב, ט) וגם אני נתתי אתכם נבזים ושפלים אמר רב יהודה לברכה דלא מוקמי מינן לא רישי נהרי ולא גזיריפטי,(מלכים א יד, טו) והכה ה' את ישראל כאשר ינוד הקנה במים אמר רב יהודה אמר רב לברכה דאמר רבי שמואל בר נחמני אמר רבי יונתן מאי דכתיב (משלי כז, ו) נאמנים פצעי אוהב ונעתרות נשיקות שונא טובה קללה שקילל אחיה השילוני את ישראל יותר מברכה שבירכן בלעם הרשע,אחיה השילוני קללן בקנה אמר להם לישראל והכה ה' את ישראל כאשר ינוד הקנה מה קנה זה עומד במקום מים וגזעו מחליף ושרשיו מרובין ואפילו כל הרוחות שבעולם באות ונושבות בו אין מזיזות אותו ממקומו אלא הולך ובא עמהן דממו הרוחות עמד הקנה במקומו,אבל בלעם הרשע בירכן בארז שנאמר (במדבר כד, ו) כארזים (עלי מים) מה ארז זה אינו עומד במקום מים ואין גזעו מחליף ואין שרשיו מרובין אפילו כל הרוחות שבעולם נושבות בו אין מזיזות אותו ממקומו כיון שנשבה בו רוח דרומית עוקרתו והופכתו על פניו ולא עוד אלא שזכה קנה ליטול הימנו קולמוס לכתוב בו ספר תורה נביאים וכתובים,תנו רבנן לעולם יהא אדם רך כקנה ואל יהא קשה כארז מעשה שבא רבי אלעזר (בן ר') שמעון ממגדל גדור מבית רבו והיה רכוב על החמור ומטייל על שפת נהר ושמח שמחה גדולה והיתה דעתו גסה עליו מפני שלמד תורה הרבה | 20a. b and now it will rain? He entered the bathhouse in /b a state of b joy, /b anticipating the large sum of money he was about to receive. b As the master entered the bathhouse in his joy, Nakdimon entered the Temple in /b a state of b sadness. He wrapped himself /b in his prayer shawl b and stood in prayer. /b , b He said before /b God: b Master of the Universe, it is revealed and known before You that I did not act for my own honor, nor did I act for the honor of my father’s house. Rather, I acted for Your honor, so that there should be water for the Festival pilgrims. Immediately the sky became overcast and rain fell until the twelve cisterns were filled with water, and /b there was even more water, so that b they overflowed. /b , b As the master left the bathhouse, Nakdimon ben Guryon left the Temple. When they met one another, /b Nakdimon b said to him: Give me /b the b money you owe me /b for b the extra water /b you received. The official b said to him: I know that the Holy One, Blessed be He, has shaken His world and caused rain to fall only for you. However, I still maintain a claim against you, /b by b which I can /b legally b take my coins from you, as /b you did not pay me on the agreed date, b for the sun had already set, and /b therefore b the rain fell onto my property. /b ,Nakdimon b went back and entered the Temple, wrapped himself /b in his prayer shawl, b and stood in prayer. He said before /b God: b Master of the Universe, let it be known that You have beloved ones in Your world. Immediately, the clouds scattered and the sun shined. At that time, the master said to him: If the sun had not broken through /b the clouds, b I would have /b had a claim b against you, /b by b which I could /b have b taken my coins from you. /b A Sage b taught: Nakdimon was not his /b real b name; rather his name was Buni. And why was /b he b called Nakdimon? Because the sun broke through [ i nikdera /i ] for him. /b , b The Sages taught: /b With regard to b three /b people, b the sun broke through /b and shone at an irregular time b for their sake: Moses, Joshua, and Nakdimon ben Guryon. /b The Gemara asks: b Granted, /b the case of b Nakdimon ben Guryon /b is known by the aforementioned b tradition. The case of Joshua too /b is derived from b a verse, as it is written: “And the sun stood still, and the moon stayed /b until the people had avenged themselves upon their enemies” (Joshua 10:13). b However, from where do we /b derive that the sun shined in a supernatural way for b Moses? /b , b Rabbi Elazar said: /b It is b derived /b by verbal analogy between b “I will begin” /b and b “I will begin.” Here, /b with regard to Moses, b it is written: /b “This day b I will begin to put the dread of you /b and the fear of you upon the peoples that are under all the whole heaven” (Deuteronomy 2:25). b And there, /b with regard to Joshua, b it is written: /b “On this day b I will begin to magnify you /b in the sight of all Israel, that they may know that just as I was with Moses, so I will be with you” (Joshua 3:7). The repeated use of the phrase “I will begin” indicates that all the miracles performed for Joshua were also performed for Moses., b Rabbi Shmuel bar Naḥmani said: /b The fact that the sun stood still for Moses is b derived /b by a different verbal analogy, between the terms b “put” /b and b “put.” Here, /b with regard to Moses, b it is written: “I will begin to put the dread of you” /b (Deuteronomy 2:25). b And there, /b with regard to Joshua, b is it written: /b “Then Joshua spoke to the Lord, b on the day when the Lord put the Amorites /b before the children of Israel, and he said in the sight of Israel: Sun, stand still upon Gibeon, and you, moon, in the valley of Aijalon” (Joshua 10:12)., b Rabbi Yoḥa said: /b This idea is b derived from the verse itself, /b as it says with regard to Moses: “This day I will begin to put the dread of you and the fear of you upon the peoples that are under all the whole heaven, b who, when they hear the report of you, shall tremble, and be in anguish due to you” /b (Deuteronomy 2:25). b When /b did the nations of the world b tremble and /b when were they b in anguish due to you? When the sun broke through for Moses. /b ,§ The mishna taught: b And likewise, /b if there is a particular b city upon which it did not rain, /b while the surrounding area did receive rain, this is considered a divine curse, as it is written: “And I will cause it to rain on one city, but on one city I will not cause it to rain, one portion will be rained upon, and the portion upon which it did not rain shall wither” (Amos 4:7). b Rav Yehuda said /b that b Rav said: And both of /b the cities are faced b with a curse, /b as one city suffers from drought while the other is afflicted with destructive storms.,This statement reverses the plain meaning of a verse. The Gemara provides other interpretations that Rav Yehuda attributed to Rav, which also run contrary to the simple meaning of a verse. b “Jerusalem among them was a like a menstruating woman” /b (Lamentations 1:17). b Rav Yehuda said /b that b Rav said: /b Although the simple meaning of this verse is a curse, it can also be understood b as a blessing. /b Jerusalem was b like a menstruating woman: Just as a menstruating woman /b will become b permitted /b to her husband after the conclusion of her days of ritual impurity, b so too, Jerusalem /b will be b repaired /b from its destruction.,Similarly, with regard to the verse: b “How she has become like a widow” /b (Lamentations 1:1), b Rav Yehuda said: /b This too is b for a blessing. /b The verse states that Jerusalem is b like a widow, but is not an actual widow. Rather, /b Jerusalem is b like a woman whose husband has gone to a country overseas. /b Without her husband by her side she is likened to a widow, b and /b yet b he intends to return to her. /b ,The same manner of explanation is provided for the verse: b “Therefore I have also made you contemptible and base” /b (Malachi 2:9). b Rav Yehuda said: /b This too can be interpreted b as a blessing, as /b meaning that the nations view us as lowly, but nevertheless, they do not assign us unpleasant jobs. b They do not /b appoint b from us either river officials or government officials [ i geziripatei /i ]. /b ,The prophet Ahijah the Shilonite cursed Israel in the following terms: b “For the Lord will smite Israel as a reed is shaken in the water” /b (I Kings 14:15). b Rav Yehuda said /b that b Rav said: /b This too is b for a blessing, as Rabbi Shmuel bar Naḥmani said /b that b Rabbi Yonatan said: What is /b the meaning of that b which is written: “Faithful are the wounds of a friend, but the kisses of an enemy are deceitful” /b (Proverbs 27:6)? b The curse with which Ahijah the Shilonite cursed the Jewish people is more /b effective b than the blessing with which Balaam the wicked blessed them. /b ,Rabbi Yoḥa elaborates: b Ahijah the Shilonite cursed /b the Jewish people b by /b comparing them to b a reed: “For the Lord will smite Israel as a reed is shaken in the water.” /b Although it seems to be a curse, this verse is actually a blessing. b Just as this reed stands in a place of water, and its shoots replenish /b themselves when cut, b and its roots are numerous /b for a plant of its size, b and even if all the winds in the world come and blow against it, they cannot move it from its place, rather, it sways with them /b until b the winds subside, and the reed /b still b stands in its place, /b the same applies to the Jewish people. After all the difficulties that they endure, they will ultimately survive and return home., b However, Balaam the wicked blessed /b the Jews b by /b comparing them to b a cedar, as it is stated: “As cedars beside the waters” /b (Numbers 24:6). b Just as this cedar does not stand in a place of water, and its shoots do not replenish /b themselves, b and its roots are not numerous, /b Balaam wished that the same should apply to the Jewish people. Furthermore, while it is true that b even /b if b all the winds in the world blow /b against b it they will not move it from its place, once the southern wind blows /b against b it, it uproots /b the cedar b and turns it on its face. And not only that, but /b the b reed merited /b that b a quill [ i kulmos /i ] is taken from it to write with it a Torah scroll, the Prophets, and the Writings. /b Evidently, the curse comparing Israel to a reed is better than the blessing likening them to a cedar., b The Sages /b further b taught /b in praise of the reed: b A person should always be soft like a reed, and he should not be stiff like a cedar. An incident /b occurred in b which Rabbi Elazar, son of Rabbi Shimon, came from Migdal Gedor, from his rabbi’s house, and he was riding on a donkey and strolling on the bank of the river. And he was very happy, and his head was swollen with pride because he had studied much Torah. /b |
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| 307. Diogenes Laertius, Lives of The Philosophers, 5.51, 10.4-7, 23 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Brule (2003) 196 |
| 308. Origen, Commentary On John, 5.8938 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •aphrodito, houses of Found in books: Ruffini (2018) 11 |
309. Eusebius of Caesarea, Life of Constantine, 1.20, 1.24-1.42, 3.43.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •house of pilate •house, of baptism Found in books: Berglund Crostini and Kelhoffer (2022) 419; Klein and Wienand (2022) 142 | 1.20. The emperors then in power, observing his manly and vigorous figure and superior mind, were moved with feelings of jealousy and fear, and thenceforward carefully watched for an opportunity of inflicting some brand of disgrace on his character. But the young man, being aware of their designs, the details of which, through the providence of God, more than once came to him, sought safety in flight; in this respect again keeping up his resemblance to the great prophet Moses. Indeed, in every sense God was his helper; and he had before ordained that he should be present in readiness to succeed his father. 1.24. Thus then the God of all, the Supreme Governor of the whole universe, by his own will appointed Constantine, the descendant of so renowned a parent, to be prince and sovereign: so that, while others have been raised to this distinction by the election of their fellow-men, he is the only one to whose elevation no mortal may boast of having contributed. 1.25. As soon then as he was established on the throne, he began to care for the interests of his paternal inheritance, and visited with much considerate kindness all those provinces which had previously been under his father's government. Some tribes of the barbarians who dwelt on the banks of the Rhine, and the shores of the Western ocean, having ventured to revolt, he reduced them all to obedience, and brought them from their savage state to one of gentleness. He contented himself with checking the inroads of others, and drove from his dominions, like untamed and savage beasts, those whom he perceived to be altogether incapable of the settled order of civilized life. Having disposed of these affairs to his satisfaction, he directed his attention to other quarters of the world, and first passed over to the British nations, which lie in the very bosom of the ocean. These he reduced to submission, and then proceeded to consider the state of the remaining portions of the empire, that he might be ready to tender his aid wherever circumstances might require it. 1.26. While, therefore, he regarded the entire world as one immense body, and perceived that the head of it all, the royal city of the Roman empire, was bowed down by the weight of a tyrannous oppression; at first he had left the task of liberation to those who governed the other divisions of the empire, as being his superiors in point of age. But when none of these proved able to afford relief, and those who had attempted it had experienced a disastrous termination of their enterprise, he said that life was without enjoyment to him as long as he saw the imperial city thus afflicted, and prepared himself for the overthrowal of the tyranny. 1.27. Being convinced, however, that he needed some more powerful aid than his military forces could afford him, on account of the wicked and magical enchantments which were so diligently practiced by the tyrant, he sought Divine assistance, deeming the possession of arms and a numerous soldiery of secondary importance, but believing the co-operating power of Deity invincible and not to be shaken. He considered, therefore, on what God he might rely for protection and assistance. While engaged in this enquiry, the thought occurred to him, that, of the many emperors who had preceded him, those who had rested their hopes in a multitude of gods, and served them with sacrifices and offerings, had in the first place been deceived by flattering predictions, and oracles which promised them all prosperity, and at last had met with an unhappy end, while not one of their gods had stood by to warn them of the impending wrath of heaven; while one alone who had pursued an entirely opposite course, who had condemned their error, and honored the one Supreme God during his whole life, had found him to be the Saviour and Protector of his empire, and the Giver of every good thing. Reflecting on this, and well weighing the fact that they who had trusted in many gods had also fallen by manifold forms of death, without leaving behind them either family or offspring, stock, name, or memorial among men: while the God of his father had given to him, on the other hand, manifestations of his power and very many tokens: and considering farther that those who had already taken arms against the tyrant, and had marched to the battlefield under the protection of a multitude of gods, had met with a dishonorable end (for one of them had shamefully retreated from the contest without a blow, and the other, being slain in the midst of his own troops, became, as it were, the mere sport of death ); reviewing, I say, all these considerations, he judged it to be folly indeed to join in the idle worship of those who were no gods, and, after such convincing evidence, to err from the truth; and therefore felt it incumbent on him to honor his father's God alone. 1.28. Accordingly he called on him with earnest prayer and supplications that he would reveal to him who he was, and stretch forth his right hand to help him in his present difficulties. And while he was thus praying with fervent entreaty, a most marvelous sign appeared to him from heaven, the account of which it might have been hard to believe had it been related by any other person. But since the victorious emperor himself long afterwards declared it to the writer of this history, when he was honored with his acquaintance and society, and confirmed his statement by an oath, who could hesitate to accredit the relation, especially since the testimony of after-time has established its truth? He said that about noon, when the day was already beginning to decline, he saw with his own eyes the trophy of a cross of light in the heavens, above the sun, and bearing the inscription, Conquer by this . At this sight he himself was struck with amazement, and his whole army also, which followed him on this expedition, and witnessed the miracle. intensest reality the vision of the words, so that for the moment he was living in the intensest reality of such a vision. His mind had just that intense activity to which such a thing is possible or actual. It is like Goethe's famous meeting of his own self. It is that genius power for the realistic representation of ideal things. This is not the same exactly as "hallucination," or even "imagination." The hallucination probably came later when Constantine gradually represented to himself and finally to Eusebius the vivid idea with its slight ground, as an objective reality,—a common phenomenon. When the emperor went to sleep, his brain molecules vibrating to the forms of his late intense thought, he inevitably dreamed, and dreaming naturally confirmed his thought. This does not say that the suggestive form seen, or the idea itself, and the direction of the dream itself, were not providential and the work of the Holy Spirit, for they were, and were special in character, and so miraculous (or why do ideas come?); but it is to be feared that Constantine's own spirit or something else furnished some of the later details. There is a slight difference of authority as to when and where the vision took place. The panegyrist seems to make it before leaving Gaul, and Malalas is inaccurate as usual in having it happen in a war against the barbarians. For farther discussion of the subject see monographs under Literature in the Prolegomena, especially under the names: Baring, Du Voisin, Fabricius, Girault, Heumann, Jacutius Mamachi, Molinet, St. Victor, Suhr, Toderini, Weidener, Wernsdorf, Woltereck. The most concise, clear, and admirable supporter of the account of Eusebius, or rather Constantine, as it stands, is Newman, Miracles (Lond. 1875), 271-286.}-- 1.29. He said, moreover, that he doubted within himself what the import of this apparition could be. And while he continued to ponder and reason on its meaning, night suddenly came on; then in his sleep the Christ of God appeared to him with the same sign which he had seen in the heavens, and commanded him to make a likeness of that sign which he had seen in the heavens, and to use it as a safeguard in all engagements with his enemies. 1.30. At dawn of day he arose, and communicated the marvel to his friends: and then, calling together the workers in gold and precious stones, he sat in the midst of them, and described to them the figure of the sign he had seen, bidding them represent it in gold and precious stones. And this representation I myself have had an opportunity of seeing. 1.31. Now it was made in the following manner. A long spear, overlaid with gold, formed the figure of the cross by means of a transverse bar laid over it. On the top of the whole was fixed a wreath of gold and precious stones; and within this, the symbol of the Saviour's name, two letters indicating the name of Christ by means of its initial characters, the letter P being intersected by X in its centre: and these letters the emperor was in the habit of wearing on his helmet at a later period. From the cross-bar of the spear was suspended a cloth, a royal piece, covered with a profuse embroidery of most brilliant precious stones; and which, being also richly interlaced with gold, presented an indescribable degree of beauty to the beholder. This banner was of a square form, and the upright staff, whose lower section was of great length, bore a golden half-length portrait of the pious emperor and his children on its upper part, beneath the trophy of the cross, and immediately above the embroidered banner. The emperor constantly made use of this sign of salvation as a safeguard against every adverse and hostile power, and commanded that others similar to it should be carried at the head of all his armies. 1.32. These things were done shortly afterwards. But at the time above specified, being struck with amazement at the extraordinary vision, and resolving to worship no other God save Him who had appeared to him, he sent for those who were acquainted with the mysteries of His doctrines, and enquired who that God was, and what was intended by the sign of the vision he had seen. They affirmed that He was God, the only begotten Son of the one and only God: that the sign which had appeared was the symbol of immortality, and the trophy of that victory over death which He had gained in time past when sojourning on earth. They taught him also the causes of His advent, and explained to him the true account of His incarnation. Thus he was instructed in these matters, and was impressed with wonder at the divine manifestation which had been presented to his sight. Comparing, therefore, the heavenly vision with the interpretation given, he found his judgment confirmed; and, in the persuasion that the knowledge of these things had been imparted to him by Divine teaching, he determined thenceforth to devote himself to the reading of the Inspired writings. Moreover, he made the priests of God his counselors, and deemed it incumbent on him to honor the God who had appeared to him with all devotion. And after this, being fortified by well-grounded hopes in Him, he hastened to quench the threatening fire of tyranny. 1.33. For he who had tyrannically possessed himself of the imperial city, had proceeded to great lengths in impiety and wickedness, so as to venture without hesitation on every vile and impure action. For example: he would separate women from their husbands, and after a time send them back to them again, and these insults he offered not to men of mean or obscure condition, but to those who held the first places in the Roman senate. Moreover, though he shamefully dishonored almost numberless free women, he was unable to satisfy his ungoverned and intemperate desires. But when he assayed to corrupt Christian women also, he could no longer secure success to his designs, since they chose rather to submit their lives to death than yield their persons to be defiled by him. 1.34. Now a certain woman, wife of one of the senators who held the authority of prefect, when she understood that those who ministered to the tyrant in such matters were standing before her house (she was a Christian), and knew that her husband through fear had bidden them take her and lead her away, begged a short space of time for arraying herself in her usual dress, and entered her chamber. There, being left alone, she sheathed a sword in her own breast, and immediately expired, leaving indeed her dead body to the procurers, but declaring to all mankind, both to present and future generations, by an act which spoke louder than any words, that the chastity for which Christians are famed is the only thing which is invincible and indestructible. Such was the conduct displayed by this woman. 1.35. All men, therefore, both people and magistrates, whether of high or low degree, trembled through fear of him whose daring wickedness was such as I have described, and were oppressed by his grievous tyranny. Nay, though they submitted quietly, and endured this bitter servitude, still there was no escape from the tyrant's sanguinary cruelty. For at one time, on some trifling pretense, he exposed the populace to be slaughtered by his own bodyguard; and countless multitudes of the Roman people were slain in the very midst of the city by the lances and weapons, not of Scythians or barbarians, but of their own fellow citizens. And besides this, it is impossible to calculate the number of senators whose blood was shed with a view to the seizure of their respective estates, for at different times and on various fictitious charges, multitudes of them suffered death. 1.36. But the crowning point of the tyrant's wickedness was his having recourse to sorcery: sometimes for magic purposes ripping up women with child, at other times searching into the bowels of new-born infants. He slew lions also, and practiced certain horrid arts for evoking demons, and averting the approaching war, hoping by these means to get the victory. In short, it is impossible to describe the manifold acts of oppression by which this tyrant of Rome enslaved his subjects: so that by this time they were reduced to the most extreme penury and want of necessary food, a scarcity such as our contemporaries do not remember ever before to have existed at Rome. 1.37. Constantine, however, filled with compassion on account of all these miseries, began to arm himself with all warlike preparation against the tyranny. Assuming therefore the Supreme God as his patron, and invoking His Christ to be his preserver and aid, and setting the victorious trophy, the salutary symbol, in front of his soldiers and bodyguard, he marched with his whole forces, trying to obtain again for the Romans the freedom they had inherited from their ancestors. And whereas, Maxentius, trusting more in his magic arts than in the affection of his subjects, dared not even advance outside the city gates, but had guarded every place and district and city subject to his tyranny, with large bodies of soldiers, the emperor, confiding in the help of God, advanced against the first and second and third divisions of the tyrant's forces, defeated them all with ease at the first assault, and made his way into the very interior of Italy. 1.38. And already he was approaching very near Rome itself, when, to save him from the necessity of fighting with all the Romans for the tyrant's sake, God himself drew the tyrant, as it were by secret cords, a long way outside the gates. And now those miracles recorded in Holy Writ, which God of old wrought against the ungodly (discredited by most as fables, yet believed by the faithful), did he in every deed confirm to all alike, believers and unbelievers, who were eye-witnesses of the wonders. For as once in the days of Moses and the Hebrew nation, who were worshipers of God, Pharaoh's chariots and his host has he cast into the sea and his chosen chariot-captains are drowned in the Red Sea, - so at this time Maxentius, and the soldiers and guards with him, went down into the depths like stone, Exodus 15:5 when, in his flight before the divinely-aided forces of Constantine, he essayed to cross the river which lay in his way, over which, making a strong bridge of boats, he had framed an engine of destruction, really against himself, but in the hope of ensnaring thereby him who was beloved by God. For his God stood by the one to protect him, while the other, godless, proved to be the miserable contriver of these secret devices to his own ruin. So that one might well say, He has made a pit, and dug it, and is fallen into the ditch which he made. His mischief shall return upon his own head, and his violence shall come down upon his own pate. Thus, in the present instance, under divine direction, the machine erected on the bridge, with the ambuscade concealed therein, giving way unexpectedly before the appointed time, the bridge began to sink, and the boats with the men in them went bodily to the bottom. And first the wretch himself, then his armed attendants and guards, even as the sacred oracles had before described, sank as lead in the mighty waters. Exodus 15:10 So that they who thus obtained victory from God might well, if not in the same words, yet in fact in the same spirit as the people of his great servant Moses, sing and speak as they did concerning the impious tyrant of old: Let us sing unto the Lord, for he has been glorified exceedingly: the horse and his rider has he thrown into the sea. He has become my helper and my shield unto salvation. And again, Who is like you, O Lord, among the gods? Who is like you, glorious in holiness, marvelous in praises, doing wonders? 1.39. Having then at this time sung these and suchlike praises to God, the Ruler of all and the Author of victory, after the example of his great servant Moses, Constantine entered the imperial city in triumph. And here the whole body of the senate, and others of rank and distinction in the city, freed as it were from the restraint of a prison, along with the whole Roman populace, their counteces expressive of the gladness of their hearts, received him with acclamations and abounding joy; men, women, and children, with countless multitudes of servants, greeting him as deliverer, preserver, and benefactor, with incessant shouts. But he, being possessed of inward piety toward God, was neither rendered arrogant by these plaudits, nor uplifted by the praises he heard: but, being sensible that he had received help from God, he immediately rendered a thanksgiving to him as the Author of his victory. 1.40. Moreover, by loud proclamation and monumental inscriptions he made known to all men the salutary symbol, setting up this great trophy of victory over his enemies in the midst of the imperial city, and expressly causing it to be engraven in indelible characters, that the salutary symbol was the safeguard of the Roman government and of the entire empire. Accordingly, he immediately ordered a lofty spear in the figure of a cross to be placed beneath the hand of a statue representing himself, in the most frequented part of Rome, and the following inscription to be engraved on it in the Latin language: by virtue of this salutary sign, which is the true test of valor, I have preserved and liberated your city from the yoke of tyranny. I have also set at liberty the roman senate and people, and restored them to their ancient distinction and splendor . 1.41. Thus the pious emperor, glorying in the confession of the victorious cross, proclaimed the Son of God to the Romans with great boldness of testimony. And the inhabitants of the city, one and all, senate and people, reviving, as it were, from the pressure of a bitter and tyrannical domination, seemed to enjoy purer rays of light, and to be born again into a fresh and new life. All the nations, too, as far as the limit of the western ocean, being set free from the calamities which had heretofore beset them, and gladdened by joyous festivals, ceased not to praise him as the victorious, the pious, the common benefactor: all, indeed, with one voice and one mouth, declared that Constantine had appeared by the grace of God as a general blessing to mankind. The imperial edict also was everywhere published, whereby those who had been wrongfully deprived of their estates were permitted again to enjoy their own, while those who had unjustly suffered exile were recalled to their homes. Moreover, he freed from imprisonment, and from every kind of danger and fear, those who, by reason of the tyrant's cruelty, had been subject to these sufferings. 1.42. The emperor also personally inviting the society of God's ministers, distinguished them with the highest possible respect and honor, showing them favor in deed and word as persons consecrated to the service of his God. Accordingly, they were admitted to his table, though mean in their attire and outward appearance; yet not so in his estimation, since he thought he saw not the man as seen by the vulgar eye, but the God in him. He made them also his companions in travel, believing that He whose servants they were would thus help him. Besides this, he gave from his own private resources costly benefactions to the churches of God, both enlarging and heightening the sacred edifices, and embellishing the august sanctuaries of the church with abundant offerings. |
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310. Eusebius of Caesarea, Ecclesiastical History, 6.43, 7.13, 7.30.19, 10.5 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 367, 368, 370, 371 | 7.30.19. But as Paul refused to surrender the church building, the Emperor Aurelian was petitioned; and he decided the matter most equitably, ordering the building to be given to those to whom the bishops of Italy and of the city of Rome should adjudge it. Thus this man was driven out of the church, with extreme disgrace, by the worldly power. |
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| 311. Eusebius of Caesarea, Demonstration of The Gospel, 6.13 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •caiaphas, house of caiaphas Found in books: Mendez (2022) 35 |
312. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •house of study Found in books: Rubenstein (2018) 171| 35b. מיתיבי (יחזקאל מד, יט) ולבשו בגדים אחרים ולא יקדשו את העם בבגדיהם,מאי לאו אחרים חשובין מהן לא אחרים פחותים מהן,תני רב הונא בר יהודה ואמרי לה רב שמואל בר יהודה אחר שכלתה עבודת ציבור כהן שעשתה לו אמו כתונת לובשה ועובד בה עבודת יחיד ובלבד שימסרנה לציבור פשיטא,מהו דתימא ניחוש שמא לא ימסרנה יפה יפה קמ"ל אמרו עליו על רבי ישמעאל בן פאבי שעשתה לו אמו כתונת של מאה מנה ולובשה ועובד בה עבודת יחיד ומסרה לציבור,אמרו עליו על ר' אלעזר בן חרסום שעשתה לו אמו כתונת משתי ריבוא ולא הניחוהו אחיו הכהנים ללובשה מפני שנראה כערום ומי מתחזי והאמר מר חוטן כפול ששה אמר אביי כחמרא במזגא,ת"ר עני ועשיר ורשע באין לדין לעני אומרים לו מפני מה לא עסקת בתורה אם אומר עני הייתי וטרוד במזונותי אומרים לו כלום עני היית יותר מהלל,אמרו עליו על הלל הזקן שבכל יום ויום היה עושה ומשתכר בטרפעיק חציו היה נותן לשומר בית המדרש וחציו לפרנסתו ולפרנסת אנשי ביתו פעם אחת לא מצא להשתכר ולא הניחו שומר בית המדרש להכנס עלה ונתלה וישב על פי ארובה כדי שישמע דברי אלהים חיים מפי שמעיה ואבטליון,אמרו אותו היום ערב שבת היה ותקופת טבת היתה וירד עליו שלג מן השמים כשעלה עמוד השחר אמר לו שמעיה לאבטליון אבטליון אחי בכל יום הבית מאיר והיום אפל שמא יום המעונן הוא הציצו עיניהן וראו דמות אדם בארובה עלו ומצאו עליו רום שלש אמות שלג פרקוהו והרחיצוהו וסיכוהו והושיבוהו כנגד המדורה אמרו ראוי זה לחלל עליו את השבת,עשיר אומרים לו מפני מה לא עסקת בתורה אם אומר עשיר הייתי וטרוד הייתי בנכסי אומרים לו כלום עשיר היית יותר מרבי אלעזר אמרו עליו על רבי אלעזר בן חרסום שהניח לו אביו אלף עיירות ביבשה וכנגדן אלף ספינות בים ובכל יום ויום נוטל נאד של קמח על כתיפו ומהלך מעיר לעיר וממדינה למדינה ללמוד תורה,פעם אחת מצאוהו עבדיו ועשו בו אנגריא אמר להן בבקשה מכם הניחוני ואלך ללמוד תורה אמרו לו חיי רבי אלעזר בן חרסום שאין מניחין אותך ומימיו לא הלך וראה אותן אלא יושב ועוסק בתורה כל היום וכל הלילה,רשע אומרים לו מפני מה לא עסקת בתורה אם אמר נאה הייתי וטרוד ביצרי הייתי אומרים לו כלום נאה היית מיוסף אמרו עליו על יוסף הצדיק בכל יום ויום היתה אשת פוטיפר משדלתו בדברים בגדים שלבשה לו שחרית לא לבשה לו ערבית בגדים שלבשה לו ערבית לא לבשה לו שחרית,אמרה לו השמע לי אמר לה לאו אמרה לו הריני חובשתך בבית האסורין אמר לה (תהלים קמו, ז) ה' מתיר אסורים הריני כופפת קומתך (תהלים קמו, ח) ה' זוקף כפופים הריני מסמא את עיניך (תהלים קמו, ח) ה' פוקח עורים נתנה לו אלף ככרי כסף לשמוע אליה לשכב אצלה להיות עמה ולא רצה לשמוע אליה,לשכב אצלה בעוה"ז להיות עמה לעוה"ב נמצא הלל מחייב את העניים רבי אלעזר בן חרסום מחייב את העשירים יוסף מחייב את הרשעים, big strongמתני׳ /strong /big בא לו אצל פרו ופרו היה עומד בין האולם ולמזבח ראשו לדרום ופניו למערב והכהן עומד במזרח ופניו למערב וסומך שתי ידיו עליו ומתודה,וכך היה אומר אנא השם עויתי פשעתי חטאתי לפניך אני וביתי אנא השם כפר נא לעונות ולפשעים ולחטאים שעויתי ושפשעתי ושחטאתי לפניך אני וביתי ככתוב בתורת משה עבדך (ויקרא טז, ל) כי ביום הזה יכפר וגו' והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד | 35b. b The Gemara raises an objection. /b It is stated: “And it shall be that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, while they minister in the gates of the inner court, and within” (Ezekiel 44:17). This verse is referring to the Yom Kippur service, as during the year the High Priest performed the service in eight priestly vestments made partially of wool. Two verses later the prophet says: “And when they go forth into the outer court, into the outer court to the people, they shall remove their garments in which they serve, and lay them in the sacred chambers, b and they shall put on other garments, so that they do not sanctify the people with their garments” /b (Ezekiel 44:19).,The Gemara infers: b What, doesn’t “other” /b mean b more important than /b the first set of linen garments? The Gemara rejects this: b No, /b although b “other” /b means different garments, it means garments b inferior to them, /b the first set of linen garments. The High Priest does not don a second set of garments to effect atonement; rather, he dons them in deference to God to remove the spoon and the coal pan from the Holy of Holies., b Rav Huna bar Yehuda, and some say Rav Shmuel bar Yehuda, taught: After the public service concluded, a priest whose mother had made him /b a priestly b tunic /b may b wear it and perform an individual service /b while wearing b it, /b such as removal of the spoon and the coal pan, which is not a service in and of itself, b provided he transfers it to /b the possession of b the public. /b All services performed by the priest must be performed while he is wearing sacred garments owned by the public, as all the Temple vessels are. The Gemara asks: This is b obvious; /b once he transfers it to the possession of the public, it is Temple property like any other vessel that an individual donates to the Temple. What is novel in this statement?,The Gemara answers: b Lest you say /b that the concern is that since he is the one wearing it b perhaps /b he will intend to retain ownership b and will not transfer it wholeheartedly; /b therefore, b it teaches us /b that if he transfers possession to the public, that is not a concern. Apropos this i halakha /i , the Gemara relates: b They said about /b the High Priest b Rabbi Yishmael ben Pabi that his mother made him a tunic worth one hundred i maneh /i . He donned it and performed an individual service and transferred /b possession of it b to the public. /b ,And similarly, b they said about /b the High Priest b Rabbi Elazar ben Ḥarsum that his mother made him a tunic /b worth b twenty thousand /b dinars, b but his fellow priests did not allow him to wear it because /b it was transparent and b he appeared as /b one who is b naked. /b The Gemara asks: b And could /b he b be seen /b through a garment made to the specifications of the priestly vestments? b Didn’t the Master say: The threads /b of the priestly vestments b were six-fold? /b Since the clothes were woven from threads that thick, his body could not have been seen through them. b Abaye said: It is like wine in /b a thick b glass /b cup. His flesh could not actually be seen, but since it was very fine linen, it was somewhat translucent and his skin color was discernible.,§ Apropos the great wealth of Rabbi Elazar ben Ḥarsum, the Gemara cites that which b the Sages taught: A poor /b person, b and a wealthy /b person, b and a wicked /b person b come to /b face b judgment /b before the Heavenly court for their conduct in this world. b To the poor /b person, the members of the court b say: Why did you not engage in Torah? If he /b rationalizes his conduct b and says: I was poor and preoccupied with /b earning enough to pay for b my sustece /b and that is why I did not engage in Torah study, b they say to him: Were you any poorer than Hillel, /b who was wretchedly poor and nevertheless attempted to study Torah?, b They said about Hillel the Elder that each and every day he would work and earn a half-dinar, half of which he would give to the guard of the study hall and half of which /b he spent b for his sustece and the sustece of the members of his family. One time he did not find /b employment b to earn /b a wage, b and the guard of the study hall did not allow him to enter. He ascended /b to the roof, b suspended /b himself, b and sat at the edge of the skylight in order to hear the words /b of the Torah b of the living God from the mouths of Shemaya and Avtalyon, /b the spiritual leaders of that generation.,The Sages continued and b said: That day was Shabbat eve and it was the /b winter b season of Tevet, and snow fell upon him from the sky. When it was dawn, Shemaya said to Avtalyon: Avtalyon, my brother, every day /b at this hour b the /b study b hall /b is already b bright /b from the sunlight streaming through the skylight, b and today it is dark; is it perhaps a cloudy day? They focused their eyes and saw the image of a man in the skylight. They ascended and found him /b covered with b snow three cubits high. They extricated him /b from the snow, b and they washed him and smeared /b oil b on him, and they sat him opposite the bonfire /b to warm him. b They said: This /b man b is worthy /b for us b to desecrate Shabbat for him. /b Saving a life overrides Shabbat in any case; however, this great man is especially deserving. Clearly, poverty is no excuse for the failure to attempt to study Torah.,And if b a wealthy /b man comes before the heavenly court, the members of the court b say to him: Why did you not engage in Torah? If he says: I was wealthy and preoccupied with /b managing b my possessions, they say to him: Were you any wealthier than Rabbi Elazar, /b who was exceedingly wealthy and nevertheless studied Torah? b They said about Rabbi Elazar ben Ḥarsum that his father left him /b an inheritance of b one thousand villages on land, and corresponding to them, one thousand ships at sea. And each and every day he takes /b a leather b jug of flour on his shoulder and walks from city to city and from state to state to study Torah /b from the Torah scholars in each of those places., b One time /b as he passed through the villages in his estate and b his servants found him, /b did not recognize him, b and, /b thinking he was a resident of the town, b they pressed him into service [ i angarya /i ] /b for the master of the estate. b He said to them: I beseech you; let me be and I will go study Torah. They said: /b We swear b by the life of Rabbi Elazar ben Ḥarsum that /b we b will not let you be. /b The Gemara comments: b And in all his days, he never went and saw /b all his possessions and his property; b rather, /b he would b sit and engage in /b the study of b Torah all day and all night. /b ,And if a wicked man comes to judgment, the members of the court b say to him: Why did you not engage in Torah? If he said: I was handsome and preoccupied with my /b evil b inclination, /b as I had many temptations, b they say to him: Were you any more handsome than Joseph, /b who did not neglect Torah despite his beauty? b They said about Joseph the righteous: Each and every day, the wife of Potiphar seduced him with words. /b In addition, b the clothes that she wore to /b entice b him in the morning, she did not wear to /b entice b him in the evening. The clothes that she wore to /b entice b him in the evening, she did not wear to /b entice b him in the morning /b of the next day.,One day b she said to him: Submit to me /b and have relations with me. br b He said to her: No. /b br b She said to him: I will incarcerate you in the prison. He said to her: /b I do not fear you, as it is stated: b “God releases prisoners” /b (Psalms 146:7). br b She said to him: I will /b cause you to be b bent over /b with suffering. br He said: b “God straightens those who are bent over” /b (Psalms 146:8). br She said b I will blind your eyes. /b br He said to her b “God opens the eyes of the blind” /b (Psalms 146:8). br b She gave him a thousand talents of silver to submit to her, “to lie with her and be with her” /b (Genesis 39:10), b and he refused. /b ,The Gemara elaborates: Had he submitted to her b to lie with her in this world, /b it would have been decreed in Heaven that he would b be with her in the World-to-Come. /b Therefore, he refused. b Consequently, Hillel obligates the poor /b to study Torah, b Rabbi Elazar ben Ḥarsum obligates the wealthy, /b and b Joseph obligates the wicked. /b For each category of people, there is a role model who overcame his preoccupations and temptations to study Torah., strong MISHNA: /strong The High Priest b comes /b and stands b next to his bull, and his bull was standing between the Entrance Hall and the altar /b with b its head /b facing b to the south and its face to the west. And the priest stands to the east /b of the bull, b and his face /b points b to the west. And /b the priest b places his two hands on /b the bull b and confesses. /b , b And this is what he would say /b in his confession: b Please, God, I have sinned, I have done wrong, /b and b I have rebelled before You, I and my family. Please, God, grant atonement, please, for the sins, and for the wrongs, and for the rebellions that I have sinned, and done wrong, and rebelled before You, I and my family, as it is written in the Torah of Moses your servant: “For on this day atonement shall be made /b for you to cleanse you of all your sins; you shall be clean before the Lord” (Leviticus 16:30). b And /b the priests and the people who were in the courtyard b respond after he /b recites the name of God: b Blessed be the name of His glorious kingdom forever and all time. /b |
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313. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •adiabene royal house, conversion of Found in books: Cohen (2010) 343| 24b. למאי הלכתא לגריעותא מה בכור אינו נוטל בראוי כבמוחזק אף האי אינו נוטל בראוי כבמוחזק:, big strongמתני׳ /strong /big הנטען על השפחה ונשתחררה או על העובדת כוכבים ונתגיירה הרי זה לא יכנוס ואם כנס אין מוציאין מידו הנטען על אשת איש והוציאוה מתחת ידו אע"פ שכנס יוציא:, big strongגמ׳ /strong /big הא גיורת מיהא הויא ורמינהי אחד איש שנתגייר לשום אשה ואחד אשה שנתגיירה לשום איש וכן מי שנתגייר לשום שולחן מלכים לשום עבדי שלמה אינן גרים דברי ר' נחמיה,שהיה רבי נחמיה אומר אחד גירי אריות ואחד גירי חלומות ואחד גירי מרדכי ואסתר אינן גרים עד שיתגיירו בזמן הזה,בזמן הזה ס"ד אלא אימא כבזמן הזה,הא איתמר עלה א"ר יצחק בר שמואל בר מרתא משמיה דרב הלכה כדברי האומר כולם גרים הם,אי הכי לכתחלה נמי משום דרב אסי דאמר רב אסי (משלי ד, כד) הסר ממך עקשות פה ולזות שפתים וגו',ת"ר אין מקבלין גרים לימות המשיח כיוצא בו לא קבלו גרים לא בימי דוד ולא בימי שלמה א"ר אליעזר מאי קרא (ישעיהו נד, טו) הן גור יגור אפס מאותי מי גר אתך עליך יפול אבל אידך לא:,הנטען על אשת איש וכו': אמר רב ובעדים,אמר רב ששת אמינא כי ניים ושכיב רב אמר להאי שמעתתא דתניא הנטען על אשת איש והוציאוה על ידו ונתגרשה מתחת ידי אחר אם כנס לא יוציא,ה"ד אי דאיכא עדים כי אתא אחר ואפסקיה לקלא מאי הוי אלא לאו דליכא עדים וטעמא דאתא אחר ואפסקיה לקלא הא לאו הכי מפקינן,אמר לך רב הוא הדין דאע"ג דלא אתא אחר ואפסקיה לקלא אי איכא עדים מפקינן אי ליכא עדים לא מפקינן והכי קאמר דאע"ג דאתא אחר ואפסקיה לקלא לכתחלה לא יכנוס,מיתיבי בד"א כשאין לה בנים אבל יש לה בנים לא תצא ואם באו עדי טומאה אפילו יש לה כמה בנים תצא,רב מוקי לה למתניתין ביש לה בנים ויש לה עדים ומאי דוחקיה דרב לאוקמי למתניתין ביש לה בנים ויש לה עדים וטעמא דאיכא עדים מפקינן ואי ליכא עדים לא מפקינן לוקמה בשאין לה בנים אע"ג דליכא עדים,אמר רבא מתניתין קשיתיה מאי איריא דתני הוציאוה ליתני הוציאה אלא כל הוציאוה בבית דין ובית דין בעדים הוא דמפקי,ואי בעית אימא הני מתנייתא רבי היא דתניא רוכל יוצא ואשה חוגרת בסינר אמר רבי הואיל ומכוער הדבר תצא רוק למעלה מן הכילה אמר רבי הואיל ומכוער הדבר תצא | 24b. b With regard to what i halakha /i /b was that word written in the Torah? b This is in order to limit /b the inheritance. b Just as a firstborn does not take /b in inheritance property b due as /b he does property b possessed, /b but instead receives a double inheritance only from that property already in actual possession of their father, b so too, this /b one who enters levirate marriage, whether firstborn or younger, b does not take /b in inheritance property b due as /b he does property b possessed. /b , strong MISHNA: /strong b One suspected /b by others of engaging in sexual relations b with a /b Canaanite b maidservant and she was /b later b set free, or /b one suspected of relations b with a gentile woman and she /b subsequently b converted, may not marry /b that woman, since this will strengthen the suspicions against him. b But if he did marry her, they, /b the judges of the court, b do not remove /b her b from him, /b i.e., they do not require him to divorce her. With regard to b one who is suspected of /b illicit relations with b a married woman and they, /b the judges of the court, b removed her from /b her husband, i.e., required them to divorce due to this, b even if /b the man suspected of the illicit relations subsequently b married /b her, b he must divorce /b her., strong GEMARA: /strong The mishna teaches that one who is suspected of relations with a gentile woman who later converted may never marry her. b This /b implies that b she is, however, a convert, /b although it appears that she converted only in order that he might marry her. The Gemara b raises a contradiction /b from a i baraita /i : b Both a man who converted for the sake of a woman and a woman who converted for the sake of a man, and similarly, one who converted for the sake of the king’s table, /b so that he could serve in a prestigious capacity, or b for the sake of Solomon’s servants, /b who were also considered prestigious, in all of these cases b they are not converts; /b this is b the statement of Rabbi Neḥemya. /b , b As Rabbi Neḥemya would say: /b With regard to b converts /b by b lions, /b i.e., forced converts such as the Samaritans [ i Kutim /i ] described in II Kings (17:24–25); b and converts /b who convert based on their b dreams; and converts of /b the time of b Mordecai and Esther /b described in the verse, “And many from among the peoples of the land became Jews; for the fear of the Jews was fallen upon them” (Esther 8:17); all of these b are not converts until they are converted at this /b present b time. /b ,The Gemara clarifies the meaning of the words: Could it b enter your mind /b to say only b at this /b present b time? /b Since he mentioned the converts of Mordecai and Esther, who were deceased before Rabbi Neḥemya made this statement, he therefore cannot possibly mean this phrase literally. b Rather, say: Like at this /b present b time, /b when the Jewish people are in exile and there is no material benefit to conversion.,Returning to the question above: How could a woman who converted for the sake of a man be considered a true convert? The Gemara answers: But b wasn’t it stated with regard to /b that i baraita /i that b Rav Yitzḥak bar Shmuel bar Marta said in the name of Rav: /b The b i halakha /i is /b in accordance with b the statement of the one who says that they are all converts. /b ,The Gemara asks: b If so, /b why is one suspected of relations with such a woman not permitted to enter into marriage with her b i ab initio /i as well? /b The Gemara answers: The reason for the prohibition is b due to /b the following statement b of Rav Asi. As Rav Asi said /b with regard to such cases: b “Put away from yourself a twisted mouth, and perverse lips /b put far from you” (Proverbs 4:24). If they were to marry, they would give substance to the prior suspicions., b The Sages taught: Converts are not accepted in the days of the Messiah. Similarly, they did not accept converts in the days of /b King b David or in the days of /b King b Solomon. Rabbi Eliezer said: What is the verse /b that hints at this i halakha /i ? b “Behold, they may gather together [ i gor yagur /i ], but without Me; whosoever shall gather together [ i gar /i ] with you shall fall on yours” /b (Isaiah 54:15). The word i gor /i implies that only a convert [ i ger /i ] who becomes part of the Jewish people when the Jews are living in exile, at a time when God is not clearly revealed, i.e., “without Me,” are considered part of the Jewish people. b But another /b who wishes to convert in a time when God is clearly revealed shall b not /b be accepted.,§ The mishna states that b one who was suspected of /b relations with b a married woman /b may not marry her even after she divorces her husband. Even if they marry without permission, they must divorce. b Rav said: This is /b only in a case when there were b witnesses /b to her infidelity, and because of their testimony the court required her first husband divorce her. However, if her first husband divorced her due to suspicion and rumors but without witnesses, her second husband would not be obligated to divorce her., b Rav Sheshet said: I say /b that b when Rav was dozing or sleeping he said that i halakha /i , /b and it is mistaken. b As it is taught /b in a i baraita /i : With regard to b one who was suspected of /b adultery with b a married woman and /b as a result the court requires her husband to b divorce her, /b and later she married someone else b and was then divorced by this other, if /b the one who had been suspected of illicit relations with her then b married /b her, b he need not divorce /b her.,The Gemara clarifies this: b What are the circumstances /b of this case? b If /b it is referring to a case where b there are witnesses /b to their adultery, b when another came and put an end to the rumor /b of her misconduct by marrying her, b what of it? /b If there were witnesses, the adulterers may never marry each other. b Rather, is it not /b referring to a case b where there were no witnesses /b to the adultery, b and the reason /b she does not have to be divorced from her third husband, with whom she committed adultery while married to her first husband, is specifically b because another came /b and, by marrying her, b put an end to the rumor? This /b implies that b were it not so, /b i.e., had she not married someone else before marrying the man suspected of committing adultery with her, the court b would have removed /b her from him and required them to divorce, even without witnesses to their adultery. This contradicts Rav’s statement above that they must divorce only if there were witnesses to the infidelity.,The Gemara responds: b Rav /b could have b said to you /b that b the same is true even if another did not come and put an end to the rumor /b by marrying her. The same principle applies: b If there were witnesses /b to the adultery the court b removes her /b and requires them to divorce, but b if there were no witnesses, /b the court b does not remove her. And this is what /b the i baraita /i b is saying: /b The novelty in this i baraita /i is b that even though another came and put an end to the rumor /b by marrying her, nevertheless, the suspected adulterer may b not marry her i ab initio /i /b due to the original suspicions.,The Gemara b raises an objection /b from a different i baraita /i that qualifies the previous one: b In what /b case b is this statement, /b that the court removes her from the suspected adulterer, b said? /b It is b when she has no children /b from her first husband. b But if she has children /b from him, b she is not /b required to be b divorced /b from the suspected adulterer. On the contrary, if they were required to divorce, it could strengthen the original rumor and others might suspect that her children are i mamzerim /i . b However, if witnesses to /b her b impurity, /b i.e., her adultery, b came /b and testified that she had relations with this man while she was married, then b even if she has several children /b from the first husband, b she is /b required to be b divorced. /b This implies that a woman without children from her first husband must separate from a man suspected of illicit relations with her on strength of suspicion alone.,The Gemara answers and explains that b Rav establishes the mishna /b as referring only to a case b where she has children /b by her first husband b and there are witnesses /b to her adultery. In such a situation, she and the adulterer must divorce, but without witnesses they are not required to divorce. The Gemara asks: b What forced Rav to establish the mishna /b as referring to a case b where she has children and there are witnesses /b and explain that b the reason that /b the court b removes her /b from the suspected adulterer b is because there were witnesses, but that if there were no witnesses they do not remove her? /b Why does he not b establish /b the mishna as referring to a case b where there were no children /b and that they must divorce b even if there were no witnesses? /b , b Rava said: /b The language of b the mishna /b was b difficult for him; /b due to that he deemed it necessary to interpret it as he did. b Why does /b the i tanna /i b specifically teach: They remove her /b from him b [ i hotziuha /i ]? Let it teach: He divorces her [ i hotziah /i ] /b in the singular. b Rather, every time /b the plural form: b They remove her, /b is used, it is referring b to /b the judges of the b court. And a court removes /b a woman from her suspected adulterer only b if there were witnesses, /b and not due to suspicion alone., b If you wish, say /b a different answer for Rav’s explanation: b Those i baraitot /i /b that require the wife and the suspected adulterer to divorce even without witnesses to the adultery are taught in accordance with the opinion of b Rabbi /b Yehuda HaNasi. b As it is taught /b in a i baraita /i : With regard to a case where a husband saw b a peddler leaving /b the house, b and /b when he entered he found his b wife retying her smock [ i sinar /i ], /b i.e., putting her clothes back on, b Rabbi /b Yehuda HaNasi b said: Since this is a distasteful matter /b because it looks as though she committed adultery with the peddler, b she /b must be b divorced /b by her husband. Alternatively, if the husband entered after the peddler had left and found b saliva above the netting of the bed, /b implying that someone had lain on the bed and spit upward, although no actual act was witnessed, b Rabbi /b Yehuda HaNasi b said: Since this is a distasteful matter, she /b must be b divorced. /b |
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| 314. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 10.71 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •houses of worship Found in books: Scopello (2008) 316 |
315. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998) 44| 46b. (במדבר כד, כא) איתן מושבך ושים בסלע קנך ואומר (מיכה ו, ב) שמעו הרים את ריב ה' והאיתנים מוסדי ארץ אחרים אומרים מנין לאיתן שהוא ישן שנאמר (ירמיהו ה, טו) גוי איתן הוא גוי מעולם הוא,ועורפין אותה בקופיץ מאחוריה מ"ט גמר עריפה עריפה מחטאת העוף,ומקומה אסור מלזרוע ומליעבד ת"ר (דברים כא, ד) אשר לא יעבד בו ולא יזרע לשעבר דברי רבי יאשיה רבי יונתן אומר להבא,רבא אמר להבא דכ"ע לא פליגי דכתיב ולא יזרע כי פליגי לשעבר רבי יאשיה סבר מי כתיב ולא יעובד ורבי יונתן מי כתיב אשר לא נעבד ורבי יאשיה אשר לשעבר משמע ור' יונתן אשר רבויא הוא,ומותר לסרוק שם פשתן ולנקר שם אבנים ת"ר אשר לא יעבד בו ולא יזרע אין לי אלא זריעה שאר עבודות מנין תלמוד לומר אשר לא יעבד בו מכל מקום,אם כן מה ת"ל ולא יזרע לומר לך מה זריעה מיוחדת שהיא בגופה של קרקע אף כל שהיא בגופה של קרקע יצא סריקת פשתן וניקור אבנים שאינן בגופה של קרקע,ואימא אשר לא יעבד בו כלל ולא יזרע פרט כלל ופרט אין בכלל אלא מה שבפרט זריעה אין מידי אחרינא לא אשר רבויא הוא,זקני העיר רוחצין ידיהן כו' ת"ר (דברים כא, ו) וכל זקני העיר ההיא הקרובים אל החלל ירחצו את ידיהם על העגלה הערופה בנחל שאין ת"ל הערופה ומה ת"ל הערופה על מקום עריפתה של עגלה,ואמרו ידינו לא שפכו את הדם הזה ועינינו לא ראו וכי על לבנו עלתה שב"ד שופכין דמים אלא לא בא לידינו ופטרנוהו בלא מזונות ולא ראינוהו והנחנוהו בלא לויה,תניא היה ר"מ אומר כופין ללויה ששכר הלויה אין לה שיעור שנאמר (שופטים א, כד) ויראו השומרים איש יוצא מן העיר ויאמרו לו הראנו נא את מבוא העיר ועשינו עמך חסד וכתיב ויראם את מבוא העיר ומה חסד עשו עמו שכל אותה העיר הרגו לפי חרב ואותו האיש ומשפחתו שלחו,(שופטים א, כו) וילך האיש ארץ החתים ויבן עיר ויקרא שמה לוז היא שמה עד היום הזה תניא היא לוז שצובעין בה תכלת היא לוז שבא סנחריב ולא בלבלה נבוכדנצר ולא החריבה ואף מלאך המות אין לו רשות לעבור בה אלא זקנים שבה בזמן שדעתן קצה עליהן יוצאין חוץ לחומה והן מתים,והלא דברים ק"ו ומה כנעני זה שלא דיבר בפיו ולא הלך ברגליו גרם הצלה לו ולזרעו עד סוף כל הדורות מי שעושה לויה ברגליו על אחת כמה וכמה,במה הראה להם חזקיה אמר בפיו עקם להם ר' יוחנן אמר באצבעו הראה להם תניא כוותיה דר' יוחנן בשביל שכנעני זה הראה באצבעו גרם הצלה לו ולזרעו עד סוף כל הדורות,אמר רבי יהושע בן לוי המהלך בדרך ואין לו לויה יעסוק בתורה שנאמר (משלי א, ט) כי לוית חן הם לראשך וענקים לגרגרותיך ואמר ר' יהושע בן לוי בשביל ארבעה פסיעות שלוה פרעה לאברהם שנאמר (בראשית יב, כ) ויצו עליו פרעה אנשים וגו' נשתעבד בבניו ארבע מאות שנה שנאמר (בראשית טו, יג) ועבדום וענו אותם ארבע מאות שנה אמר רב יהודה אמר רב כל המלוה את חבירו ארבע אמות בעיר אינו ניזוק רבינא אלויה לרבא בר יצחק ד' אמות בעיר מטא לידיה היזיקא ואיתציל,ת"ר הרב לתלמיד עד עיבורה של עיר חבר לחבר עד תחום שבת תלמיד לרב אין לו שיעור וכמה א"ר ששת עד פרסה ולא אמרן אלא רבו שאינו מובהק אבל רבו מובהק שלשה פרסאות,רב כהנא אלויה לרב שימי בר אשי מפום נהרא עד בי ציניתא דבבל כי מטו התם אמר ליה ודאי דאמריתו הני ציניתא דבבל משני אדם הראשון איתנהו,א"ל אדכרתן מלתא דאמר רבי יוסי בר' חנינא מאי דכתיב (ירמיהו ב, ו) בארץ לא עבר בה איש ולא ישב אדם שם וכי מאחר שלא עבר היכן ישב (ומאחר שלא ישב היכן עבר) אלא ארץ שגזר עליה אדם הראשון לישוב נתישבה ארץ שלא גזר עליה אדם הראשון לא נתישבה,רב מרדכי אלויה לרב אשי מהגרוניא ועד בי כיפי ואמרי לה עד בי דורא,אמר רבי יוחנן משום רבי מאיר כל שאינו מלוה ומתלוה כאילו שופך דמים שאילמלי ליווהו אנשי יריחו לאלישע לא גירה דובים לתינוקות שנאמר (מלכים ב ב, כג) ויעל משם בית אל והוא עלה בדרך ונערים קטנים יצאו מן העיר ויתקלסו בו ויאמרו לו עלה קרח עלה קרח,אמרו לו עלה שהקרחת עלינו את המקום מאי ונערים קטנים אמר ר' אלעזר שמנוערים מן המצות קטנים שהיו מקטני אמנה תנא נערים היו ובזבזו עצמן כקטנים,מתקיף לה רב יוסף ודלמא על שם מקומן מי לא כתיב (מלכים ב ה, ב) וארם יצאו גדודים וישבו מארץ ישראל נערה קטנה וקשיא לן נערה וקטנה ואמר ר' פדת קטנה דמן נעורן התם לא מפרש מקומה הכא מפורש מקומן,(מלכים ב ב, כד) ויפן אחריו ויראם ויקללם בשם ה' מה ראה אמר רב ראה ממש כדתניא רבן שמעון בן גמליאל אומר כל מקום שנתנו חכמים עיניהם או מיתה או עוני ושמואל אמר ראה שכולן נתעברה בהן אמן ביום הכיפורים,ורבי יצחק נפחא אמר בלורית ראה להן כאמוריים ורבי יוחנן אמר ראה שלא היתה בהן לחלוחית של מצוה ודלמא בזרעייהו ניהוה הוה אמר רבי אלעזר לא בם ולא בזרעם עד סוף כל הדורות,(מלכים ב ב, כד) ותצאנה שתים דובים מן היער ותבקענה מהם ארבעים ושני ילדים | 46b. b “Firm [ i eitan /i ] is your dwelling-place, and your nest is set in the rock” /b (Numbers 24:21), b and it states: “Hear, O you mountains, the Lord’s controversy, and the enduring rocks [ i eitanim /i ], the foundations of the earth” /b (Micah 6:2). The use of the word in these verses indicates that “ i eitan /i ” means something hard, like a rock or a mountain. b Others say /b a different explanation of the word i eitan /i : b From where /b is it derived b that i eitan /i means old? As /b it b is stated: “It is an ancient [ i eitan /i ] nation, a nation from of old” /b (Jeremiah 5:15).,§ The mishna taught: b And they break the neck [ i orfin /i ] of /b the heifer b from behind with a cleaver. /b The Gemara explains: b What is the reason /b that the Sages understood that the heifer is killed in this manner? They b derive /b that the term b i arifa /i , /b which describes what is done to the heifer, refers to breaking the back of the neck, b from /b the term b i arifa /i /b stated with regard to the b bird /b brought as b a sin-offering /b (see Leviticus 5:8).,§ The mishna taught further: b And /b with regard to b its place, /b it b is prohibited /b for that ground b to be sown or to be worked. The Sages taught: /b The verse: b “Which may be neither worked nor sown” /b (Deuteronomy 21:4) is referring b to the past, /b that is, a place which has not previously been worked or sown. This is b the statement of Rabbi Yoshiya. Rabbi Yonatan says: /b It speaks b of the future, /b meaning it is prohibited to sow or work the land from that point onward., b Rava said: /b As b for the future, everyone agrees /b that it is prohibited to sow or work the land, b as it is written /b “neither worked b nor sown” /b in the future tense. b When they disagree /b is with regard to b the past. Rabbi Yoshiya, /b who disqualifies a place that was sown beforehand, b holds: Does it state: And shall not be worked, /b in the form of a future command? b And Rabbi Yonatan /b responds: b Does it state: And was not worked, /b in the past tense? b And Rabbi Yoshiya /b answers: The term b “which” indicates the past. And /b as for b Rabbi Yonatan, /b in his opinion the term b “which” is /b a term of b amplification, /b as will be explained later in the Gemara, and it is not referring to the past.,§ The mishna taught: b But it is permitted to comb flax there or to cut stones there. The Sages taught: /b From the phrase b “which may be neither worked nor sown,” I have /b derived b only sowing; from where /b do I derive that b other /b types of b labor /b are also prohibited? b The verse states: “Which may be neither worked,” /b indicating that it may not be worked b in any manner. /b ,The i baraita /i continues: b If so, why does the verse /b also need to b state “nor sown”? /b It is in order b to say to you: Just as sowing is unique /b in b that it is /b labor performed b on the land itself, so too, all /b labor b that is /b performed b on the land itself /b is prohibited. This b excludes combing flax and cutting stones, which are not /b done b on the land itself. /b ,The Gemara raises an objection: b And /b perhaps one can b say /b a different exposition: b “Which may be neither worked” /b is b a generalization, /b and b “nor sown” a detail. /b When the Torah writes b a generalization and a detail, there is nothing in the generalization other /b than b what is in the detail, /b i.e., the detail serves to impose a limit on the generalization. Consequently, the verse is teaching that with regard to b sowing, yes, /b it is prohibited, but with regard to b anything else, no, /b it is not prohibited. The Gemara again answers: The term b “which” is an amplification, /b and the addition of this term results in this verse not belonging to the category of generalizations and details.,§ The mishna taught that b the Elders of the city /b would then b wash their hands. The Sages taught: /b With regard to the verse: b “And all the Elders of that city, who are nearest to the slain man, shall wash their hands over the heifer whose neck was broken in the valley” /b (Deuteronomy 21:6), one might have thought b that /b there is b no /b need for b the verse to state: “Whose neck was broken,” /b because there is no heifer mentioned other than the one whose neck was broken. b And what /b is the meaning when b the verse states: “Whose neck was broken”? /b It serves to teach us that they wash their hands b over the place where the heifer’s neck was broken. /b ,The verse further states: b “And they shall say: Our hands did not spill this blood, nor did our eyes see” /b (Deuteronomy 21:7). The mishna explains: b But did it enter our minds that /b the Elders of b the court are spillers of blood, /b that they must make such a declaration? b Rather, /b they mean to declare: The victim b did not come to us and /b then b we let him take his leave without food, and we did not see him and /b then b leave him /b alone to depart b without accompaniment. /b They therefore attest that they took care of all his needs and are not responsible for his death even indirectly., b It is taught /b in a i baraita /i : b Rabbi Meir would say: There is coercion with regard to accompaniment, /b i.e., one who does not want to accompany another is nevertheless required to do so, b as the reward for accompaniment is without measure. /b The proof of the importance of accompaniment is from a verse, b as it is stated /b with regard to when the Jewish people laid siege to the city of Bethel: b “And the watchers saw a man come out of the city, and they said to him: Show us, please, the entrance into the city, and we will deal kindly with you” /b (Judges 1:24), b and it is written: “And he showed them the entrance to the city” /b (Judges 1:25). b And what kindness did they perform with him? /b It is b that they killed the entire city by the sword, but that man and his family they sent /b free.,The Gemara elaborates on the reward received in that story. The next verse states: b “And the man went to the land of the Hittites, and he built a city, and he called its name Luz; that is its name to this day” /b (Judges 1:26). b It is taught /b in a i baraita /i : This b is /b the city b Luz where sky blue /b wool b is dyed. /b It b is /b the same city b Luz where, /b although b Sennacherib came /b and exiled many nations from place to place, he b did not disarrange /b and exile b its /b inhabitants; b Nebuchadnezzar, /b who conquered many lands, b did not destroy it; and even the angel of death has no permission to pass through it. Rather, its Elders, when they have decided that they have reached the end /b of life, b go outside the /b city b wall and die. /b , b Are /b these b matters not /b inferred b i a fortiori /i : And if this Canaanite, who did not speak with his mouth /b and explicitly tell them where the city entrance was, b and did not walk /b with them b by foot, /b but merely indicated the correct path to them, nevertheless b caused himself /b to be b rescued and /b also had the merit to provide rescue b for his descendants until the end of all generations, /b then with regard to b one who accompanies /b another b by foot, all the more so /b will his reward be great.,After stating that the man did not openly guide those watching the city, the Gemara asks: b How did /b that Canaanite b show them /b the entrance to the city? b Ḥizkiyya says: He twisted his mouth for them, /b i.e., he showed them the path to the city by moving his lips. b Rabbi Yoḥa says: He showed them with his finger /b alone. It b is taught /b in a i baraita /i b in accordance with /b the opinion b of Rabbi Yoḥa: Because this Canaanite showed /b them b with his finger, he caused himself /b to be b rescued and /b merited rescue for b his descendants /b as well, b until the end of all generations. /b , b Rabbi Yehoshua ben Levi says: One who walks along the way without /b having someone to b accompany /b him b should occupy himself with /b words of b Torah, as it is stated /b with regard to words of Torah: b “For they shall be a chaplet of grace to your head, and chains around your neck” /b (Proverbs 1:9). b And Rabbi Yehoshua ben Levi /b further b says: Due to four steps that Pharaoh accompanied Abraham, as it is stated: “And Pharaoh gave men charge concerning him, /b and they brought him on the way, and his wife, and all that he had” (Genesis 12:20), Pharaoh b enslaved /b Abraham’s b descendants /b for b four hundred years, as it is stated: “And shall serve them, and they shall afflict them four hundred years” /b (Genesis 15:13). b Rav Yehuda says /b that b Rav says: Anyone who accompanies his friend four cubits in a city will come to no harm /b by accompanying him. The Gemara relates: b Ravina accompanied Rava bar Yitzḥak four cubits in a city. He came close to harm, but he was saved. /b , b The Sages taught: A teacher /b accompanies b a student until the outskirts of the city; a friend /b accompanies b a friend until the Shabbat boundary /b of that city, which is two thousand cubits; and for b a student /b who accompanies his b teacher, there is no measure /b to the distance he accompanies him. The Gemara asks: b And how /b far? The student is certainly not required to walk with him the entire way. b Rav Sheshet says: Up to a parasang [ i parsa /i ], /b which is four i mil /i . The Gemara comments: b And we said /b this amount b only /b with regard to one who is b not his most significant teacher, but /b he accompanies b his most significant teacher, /b who taught him most of his knowledge, b three parasangs. /b ,The Gemara relates a story about accompaniment: b Rav Kahana accompanied Rav Shimi bar Ashi from /b the town of b Pum Nahara to /b the b palm grove in Babylonia. When they arrived there, /b Rav Kahana b said to /b Rav Shimi bar Ashi: Is it b true that you say /b that b these palm trees /b of b Babylonia have been /b in this place b since the years of Adam the first /b man?,Rav Shimi bar Ashi b said to him: /b By mentioning Adam the first man b you reminded me of something that Rabbi Yosei, son of Rabbi Ḥanina, says: What is /b the meaning of that b which is written: “Through a land that no man passed through, and where no person [ i adam /i ] dwelt”? /b (Jeremiah 2:6). This verse is difficult: b Since it /b is a land b through which no /b man b has passed, where would he dwell? And if he did not dwell, where did he pass? /b Why does the verse add that no person has dwelled there? b Rather, /b this is the meaning: Any b land /b concerning b which Adam the first /b man b decreed that it would be a settled area, was settled; /b but b a land /b concerning b which Adam the first /b man b did not decree that /b it should be settled, b was not settled. /b ,The Gemara also relates that b Rav Mordekhai accompanied Rav Ashi from /b the town of b Hagronya until Bei Keifei, and some say /b that he accompanied him b until Bei Dura. /b ,The Gemara continues to discuss the importance of accompaniment. b Rabbi Yoḥa says in the name of Rabbi Meir: Whoever does not accompany /b another b or will not /b allow himself to be b accompanied is like a spiller of blood /b and is held responsible for any deaths that occur as a result of his inaction. The proof for this is b that had the inhabitants of Jericho accompanied Elisha, he would not have incited the bears to /b attack b the children, as it is stated: “And he went up from there to Bethel, and as he was going up by the way, there came forth young lads out of the city and mocked him, and said to him: Go up, baldhead; go up, baldhead” /b (II Kings 2:23). Had the residents of Jericho accompanied him, they would have sent away those youths and prevented what occurred next.,The Gemara proceeds to discuss this episode in detail, beginning with the meaning of the youths’ taunt. b They said to him: Go up, /b away from here, b for you have made the place bald, /b i.e., bare, b for us. /b They had previously earned their living by providing the city of Jericho with water. Elisha sweetened the city’s own water, rendering their services unnecessary. The Gemara asks: b What /b is the meaning of: b “Young lads [ i ne’arim ketannim /i ]”? /b One would have expected the verse to state either “young” or “lads,” but not both. b Rabbi Elazar says: /b The word “lads [ i ne’arim /i ]” means that b they were shaken /b empty b [ i meno’arim /i ] of the mitzvot; /b the word b “young [ i ketannim /i ]” /b means b that they were of little faith [ i ketannei amana /i ], /b as they had no trust that they would be able to earn their livelihood by any other means. The Sages b taught: They were lads, /b that is, already of age, b but they disgraced themselves like young /b children., b Rav Yosef objects to this /b interpretation: b And perhaps /b they were called i ne’arim /i b after their place /b of origin? b Isn’t it written: “And /b the Arameans had gone out in bands, b and had brought away captive from Eretz Yisrael a minor young woman [ i na’ara ketana /i ]” /b (II Kings 5:2), b and /b this verse raised b a difficulty to us: A minor and a young woman; /b how could she be both of these? b And Rabbi Pedat says /b it means b a minor /b girl b from /b the town of b Ne’oran. /b This verse concerning the lads can be explained in a similar manner: They were young children from Ne’oran. The Gemara answers: These two cases are not comparable. b There /b the verse b does not specify her place /b of origin, so “ i na’ara /i ” could mean from the town of Ne’oran; but b here /b the verse b specifies their place /b of origin, namely Jericho.,The verse further states with regard to the same incident: b “And he turned behind him and saw them, and he cursed them in the name of the Lord” /b (II Kings 2:24). The Gemara asks: b What did he see? /b There are four explanations offered. b Rav says: /b He b literally saw, /b i.e., he stared and bored his eyes into them, b as it is taught /b in a i baraita /i : b Rabban Shimon ben Gamliel says: Wherever /b it states b that the Sages placed their eyes /b upon a certain person, they brought upon that person b either death or poverty. And Shmuel says: He saw /b their essential nature, b that all their mothers became pregt with them on Yom Kippur, /b when conjugal relations are forbidden., b And Rabbi Yitzḥak Nappaḥa says: He saw /b that b they had plaited locks /b grown on the back of their heads b like the gentiles. And Rabbi Yoḥa says: He saw that they did not contain /b even b a smidgen of a mitzva. /b The Gemara raises an objection to this last interpretation of Rabbi Yoḥa: b But /b how could he curse them just because they did not have any mitzvot? b Perhaps their descendants would have /b many mitzvot. b Rabbi Elazar says: /b He saw that mitzvot would be found b neither in them nor in their descendants, through all generations. /b ,The verse states: b “And two she-bears came out of the forest and tore forty-two children from them” /b (II Kings 2:24). |
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| 316. Babylonian Talmud, Gittin, 56 (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nahal hever, navtalah, house of Found in books: Gardner (2015) 130 |
317. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Gardner (2015) 131| 67b. שבאו לינשא משיאין את היתומה ואחר כך משיאין את היתום מפני שבושתה של אשה מרובה משל איש:,ת"ר יתום שבא לישא שוכרין לו בית ומציעין לו מטה וכל כלי תשמישו ואחר כך משיאין לו אשה שנאמר (דברים טו, ח) די מחסורו אשר יחסר לו די מחסורו זה הבית אשר יחסר זה מטה ושלחן לו זו אשה וכן הוא אומר (בראשית ב, יח) אעשה לו עזר כנגדו:,תנו רבנן די מחסורו אתה מצווה עליו לפרנסו ואי אתה מצווה עליו לעשרו אשר יחסר לו אפילו סוס לרכוב עליו ועבד לרוץ לפניו אמרו עליו על הלל הזקן שלקח לעני בן טובים אחד סוס לרכוב עליו ועבד לרוץ לפניו פעם אחת לא מצא עבד לרוץ לפניו ורץ לפניו שלשה מילין:,תנו רבנן מעשה באנשי גליל העליון שלקחו לעני בן טובים אחד מציפורי ליטרא בשר בכל יום ליטרא בשר מאי רבותא אמר רב הונא ליטרא בשר משל עופות ואיבעית אימא בליטרא בשר ממש רב אשי אמר התם כפר קטן היה בכל יומא הוה מפסדי חיותא אמטולתיה:,ההוא דאתא לקמיה דרבי נחמיה אמר ליה במה אתה סועד א"ל בבשר שמן ויין ישן רצונך שתגלגל עמי בעדשים גלגל עמו בעדשים ומת אמר אוי לו לזה שהרגו נחמיה אדרבה אוי לו לנחמיה שהרגו לזה מיבעי ליה אלא איהו הוא דלא איבעי ליה לפנוקי נפשיה כולי האי,ההוא דאתא לקמיה דרבא אמר לו במה אתה סועד אמר לו בתרנגולת פטומה ויין ישן אמר ליה ולא חיישת לדוחקא דציבורא א"ל אטו מדידהו קאכילנא מדרחמנא קאכילנא דתנינא (תהלים קמה, טו) עיני כל אליך ישברו ואתה נותן להם את אכלם בעתו בעתם לא נאמר אלא בעתו מלמד שכל אחד ואחד נותן הקב"ה פרנסתו בעתו,אדהכי אתאי אחתיה דרבא דלא חזיא ליה תליסרי שני ואתיא ליה תרנגולת פטומה ויין ישן אמר מאי דקמא א"ל נענתי לך קום אכול,תנו רבנן אין לו ואינו רוצה להתפרנס נותנין לו לשום הלואה וחוזרין ונותנין לו לשום מתנה דברי רבי מאיר וחכמים אומרים נותנין לו לשום מתנה וחוזרין ונותנין לו לשום הלואה לשום מתנה הא לא שקיל אמר רבא לפתוח לו לשום מתנה,יש לו ואינו רוצה להתפרנס נותנין לו לשום מתנה וחוזרין ונפרעין ממנו חוזרין ונפרעין הימנו תו לא שקיל אמר רב פפא לאחר מיתה ר"ש אומר יש לו ואינו רוצה להתפרנס אין נזקקין לו אין לו ואינו רוצה להתפרנס אומרים לו הבא משכון וטול כדי שתזוח דעתו עליו,ת"ר (דברים טו, ח) העבט זה שאין לו ואינו רוצה להתפרנס שנותנים לו לשום הלואה וחוזרין ונותנין לו לשום מתנה תעביטנו זה שיש לו ואינו רוצה להתפרנס שנותנין לו לשום מתנה וחוזרין ונפרעין הימנו לאחר מיתה דברי ר' יהודה,וחכ"א יש לו ואינו רוצה להתפרנס אין נזקקין לו ואלא מה אני מקיים תעביטנו דברה תורה כלשון בני אדם,מר עוקבא הוה עניא בשיבבותיה דהוה רגיל כל יומא דשדי ליה ארבעה זוזי בצינורא דדשא יום אחד אמר איזיל איחזי מאן קעביד בי ההוא טיבותא ההוא יומא נגהא ליה למר עוקבא לבי מדרשא אתיא דביתהו בהדיה,כיון דחזיוה דקא מצלי ליה לדשא נפק בתרייהו רהוט מקמיה עיילי לההוא אתונא דהוה גרופה נורא הוה קא מיקליין כרעיה דמר עוקבא אמרה ליה דביתהו שקול כרעיך אותיב אכרעאי חלש דעתיה אמרה ליה אנא שכיחנא בגויה דביתא ומקרבא אהנייתי,ומאי כולי האי דאמר מר זוטרא בר טוביה אמר רב ואמרי לה אמר רב הונא בר ביזנא אמר ר"ש חסידא ואמרי לה א"ר יוחנן משום רבי שמעון בן יוחי נוח לו לאדם שימסור עצמו לתוך כבשן האש ואל ילבין פני חברו ברבים מנא לן מתמר דכתיב (בראשית לח, כה) היא מוצאת,מר עוקבא הוה עניא בשיבבותיה דהוה רגיל לשדורי ליה ארבע מאה זוזי כל מעלי יומא דכיפורא יומא חד שדרינהו ניהליה ביד בריה אתא אמר ליה לא צריך אמר מאי חזית חזאי דקא מזלפי ליה יין ישן אמר מפנק כולי האי עייפינהו ושדרינהו ניהליה,כי קא ניחא נפשיה אמר אייתו לי חושבנאי דצדקה אשכח דהוה כתיב ביה שבעת אלפי דינרי סיאנקי אמר זוודאי קלילי ואורחא רחיקתא קם בזבזיה לפלגיה ממוניה היכי עביד הכי והאמר ר' אילעאי באושא התקינו המבזבז אל יבזבז יותר מחומש הני מילי מחיים שמא ירד מנכסיו אבל לאחר מיתה לית לן בה:,רבי אבא הוה צייר זוזי בסודריה ושדי ליה לאחוריה וממצי נפשיה לבי עניי ומצלי עיניה מרמאי,רבי חנינא הוה ההוא עניא דהוה רגיל לשדורי ליה ארבעה זוזי כל מעלי שבתא יומא חד שדרינהו ניהליה ביד דביתהו אתאי אמרה ליה לא צריך מאי חזית שמעי דהוה קאמרי ליה במה אתה סועד | 67b. b who have come /b to appeal to the charity fund b to be married /b off, the administrators b marry /b off b the orphan girl /b first b and afterward /b they b marry /b off b the orphan boy, because the humiliation of a woman /b who is not married b is greater than that of /b an unmarried b man. /b , b The Sages taught: /b Concerning b an orphan /b boy b who has come to marry, /b the community tries its utmost to provide for all of his needs. The charities b rent a house for him, arrange for him a bed and all his utensils, and thereafter /b they b marry him a wife, as it is stated: /b “But you shall surely open your hand to him, and shall surely lend him b sufficient for his deficiency in that which is deficient for him” /b (Deuteronomy 15:8). With regard to the phrase b “sufficient for his deficiency,” this /b is referring to b the house. “Which is deficient”; this /b is referring to a b bed and table. “For him [ i lo /i ]”; this /b is referring to b a wife. And similarly /b the verse b states: “I will make him [ i lo /i ] a helpmate for him” /b (Genesis 2:18), when God created a wife for Adam.,Concerning this issue, b the Sages taught: “Sufficient for his deficiency”; /b this teaches that b you are commanded with respect to /b the pauper b to support him, but you are not commanded with respect to him to make him wealthy, /b as the obligation encompasses only that which he lacks, as indicated by the word deficient. However, the verse also states: b “Which is deficient for him”; /b this includes b even a horse upon which to ride and a servant to run in front of him /b for the sake of his stature, if necessary. For someone accustomed to these advantages, their absences constitute a true deficiency, not an extravagant indulgence. The Gemara relates: b They said about Hillel the Elder that he obtained for a poor person of noble descent a horse upon which to ride and a servant to run in front of him. One time he did not find a servant to run in front of him, and /b Hillel himself b ran in front of him /b for b three i mil /i , /b to fulfill the dictate “which is deficient for him.”, b The Sages taught: /b There was b an incident involving the people of the Upper Galilee, who bought for a poor person of noble descent from /b the city of b Tzippori a i litra /i of meat every day. /b The Gemara asks: If they provided him with the reasonable ration of b a i litra /i of meat, what is the novelty /b in this incident? Why does it bear repeating? b Rav Huna said: /b It was b a i litra /i of meat of poultry, /b which is very expensive. b And if you wish, say /b instead that b for /b the weight of b a i litra /i /b of coins, they bought him b actual /b red b meat. /b The price of ordinary meat was so expensive that they had to pay the exorbitant price of a i litra /i of coins. b Rav Ashi said /b they did not spend a i litra /i of coins for him. Rather, b there, /b in the Galilee, b it was a small village, /b and b every day they would lose /b an entire b animal /b just b for him. /b They would slaughter an animal daily, simply to provide him with fresh meat, although there was otherwise no market for such a plentiful supply of meat in the village.,The Gemara relates another incident concerning charity. b A certain /b person b came before Rabbi Neḥemya /b to request charity. b He said to him: On what do you /b normally b dine? He said to him: /b I usually dine b on fatty meat and aged wine. /b Rabbi Neḥemya asked him: b Is it your wish to belittle yourself /b and partake together b with me in /b a meal of b lentils, /b which is my regular food? b He partook with him of lentils, and he died, /b since he was not accustomed to this food. Rabbi Neḥemya b said: Woe to this one who was killed /b by b Neḥemya. /b The Gemara wonders: b On the contrary, /b Rabbi Neḥemya b should have said: Woe to Neḥemya who killed this one. /b The Gemara responds: b Rather, /b Rabbi Neḥemya meant that it was b he, /b the pauper, b who should not have pampered himself so /b much. The poor man was to blame for his own death. His excessive indulgence rendered him incapable of digesting simple foods such as lentils.,The Gemara relates another story. b A certain person came before Rava /b to request charity. b He said to him: On what do you /b normally b dine? He said to him: On a fattened hen and aged wine. He said to him: And were you not concerned for /b causing b a burden to the community /b by expecting such opulent foods? b He said to him: Is that to say /b that it is b from their /b funds that b I eat? I eat from /b the support of b the Merciful One. /b This would seem to be a reasonable argument, b as we /b already b learned /b that in the verse b “the eyes of all wait for You, and You give them their food in its time” /b (Psalms 145:15), the phrase: b At their time, is /b not b stated, rather “in its time.” /b This b teaches that the Holy One, Blessed be He, gives each and every one his /b personally appropriate b sustece at its proper time, /b and the community is merely His agent in discharging His will. Therefore, the man is justified in maintaining his standard., b In the meantime, /b while they were talking, b Rava’s sister, who had not seen him for thirteen years, came. And /b as a gift, b she brought him a fattened hen and aged wine. Rava said /b to himself: b What is this that /b happened b in front of me /b that suddenly I am brought food that I do not usually eat? He then understood that this was a providential response to what he had earlier said to the man. Rava b said to him: I have responded [ i na’aneti /i ] to your /b contention. b Arise /b and b eat. /b ,§ b The Sages taught: /b If an individual b does not have /b sufficient means of support b and does not want to be supported /b from charity funds, the charities b provide him /b funds b as a loan /b in a dignified manner, b and /b then they b go back and give /b the funds b to him as a gift; /b this is b the statement of Rabbi Meir. And the Rabbis say: /b They b give him /b funds b as a gift, and /b then they b go back and give /b the funds b to him as a loan. /b The Gemara wonders about the Rabbis’ ruling: How can we give it b as a gift? /b After all, b he does not /b want to b take it /b as a gift. The Gemara answers that b Rava said: /b The Rabbis’ instruction is b to begin /b discussions b with him /b by offering the assistance b as a gift. /b If he refuses, the charities give it to him as a loan, but they treat it as a gift and refrain from attempting to collect a debt.,If b he has /b sufficient funds of his own b but does not want to support himself /b by his own funds without the assistance of charity, the charities b give him /b aid b as a gift, and then /b they b go back and collect /b the debt b from him. /b The Gemara asks: How can the administrators of the fund b go back and collect from him? /b Would their efforts not be in vain, as b subsequently he would not take /b their support, knowing that he would still have to pay for it? b Rav Pappa said: /b The charities collect the accrued debt from his estate only b after /b his b death. /b The i baraita /i continues: b Rabbi Shimon says, /b disputing the opinion of the Rabbis: If b he has /b sufficient funds b and does not want to be supported /b by his own means, they b do not get involved with him, /b as the community is not obligated to support him. If b he does not have and does not want to be supported /b from charity, the charities b say to him: Bring collateral and take /b a loan, b so that his mindset should be raised for him, /b with the false impression that he is not receiving a handout.,The Gemara cites a dispute related to the previous discussions. b The Sages taught /b in a i baraita /i with regard to the double expression in the Torah: “You shall open your hand to him [ i ha’avet ta’avitenu /i ]” (Deuteronomy 15:8). b “ i Ha’avet /i ”; this /b is referring to one b who does not have /b funds b and does not want to be supported /b by charity. The policy is b that /b the charities b provide him /b funds b as a loan and go back and give /b the funds b to him as a gift. “ i Ta’avitenu /i ”; this /b is referring to one b who has /b means b and does not want to support /b himself. The policy is b that /b the charities b provide /b money b as a gift, and then /b they b go back and collect from /b his estate b after /b his b death. /b This is b the statement of Rabbi Yehuda. /b ,The i baraita /i continues: b And the Rabbis say: /b If b he has /b money b and does not want to support /b himself, they b do not get involved with him. /b The i baraita /i asks: b How then do I uphold /b the double expression b “ i ha’avet ta’avitenu /i ”? /b The i baraita /i answers: b The Torah spoke in the language of men, /b and the double form does not have halakhic significance.,The Gemara recounts another incident related to charity. b Mar Ukva /b had b a pauper in his neighborhood, /b and Mar Ukva b was accustomed every day to toss four dinars for him into the /b slot adjacent to the b hinge of the door. One day /b the poor person b said: I will go /b and b see who is doing this service for me. That day Mar Ukva was delayed in the study hall, /b and b his wife came with him /b to distribute the charity., b When /b the people in the poor man’s house b saw that /b someone b was turning the door, /b the pauper b went out after them /b to see who it was. Mar Ukva and his wife b ran /b away b from before him /b so that he would not determine their identity, and b they entered a certain furnace whose fire was /b already b raked /b over and tempered but was still burning. b Mar Ukva’s legs were being singed, /b and b his wife said to him: Raise your legs and set them on my legs, /b which are not burned. Understanding that only his wife was spared from burns, because she was more worthy, Mar Ukva b became distraught. /b By way of explanation, b she said to him: I am /b normally b found inside the house, and /b when I give charity, b my assistance is ready /b and immediate, insofar as I distribute actual food items. Since you distribute money, which is not as readily helpful, my aid is greater than yours.,The Gemara asks: b And what /b is b all this? /b Why did they go to such extreme lengths to avoid being discovered? The Gemara answers: It is b as Mar Zutra bar Toviya said /b that b Rav said, and some say /b that b Rav Huna bar Bizna said /b that b Rabbi Shimon Ḥasida said, and some say /b that b Rabbi Yoḥa said in the name of Rabbi Shimon ben Yoḥai: It is preferable for a person to deliver himself into a fiery furnace so that /b he b not whiten /b the b face /b of, i.e., embarrass, b his friend in public. From where do we /b derive this? b From the /b conduct of b Tamar, as it is written: /b “And Judah said: Bring her forth, and let her be burnt. When b she was brought forth, /b she sent to her father-in-law, saying: By the man, whose these are, am I with child” (Genesis 38:24–25). Although Tamar was taken to be executed by burning, she privately and directly appealed to Judah, rather than publicly identifying him as the father of her unborn children and causing him embarrassment.,The Gemara relates another incident involving Mar Ukva. b Mar Ukva /b had another b pauper in his neighborhood, /b and Mar Ukva b was accustomed to send to him four hundred dinars every /b year on the b eve of Yom Kippur. One day he sent /b the money b to him by the hand of his son. /b The son b returned /b and b said to him: /b The poor individual b does not need /b the charity. Mar Ukva b said: What did you see /b that prompted you to say this? He said to him: b I saw them spilling old wine /b on the ground b for him, /b to give the room a pleasant smell. Mar Ukva b said: /b If he is b pampered this much /b and requires even this luxury, then he needs even more money. b He doubled /b the funds b and sent them to him. /b , b When /b Mar Ukva b was dying, he said: Bring me my charity records. He found that it was written there /b that he had given b seven thousand /b fine, b i siankei /i , /b i.e., gold, b dinars, /b to charity. b He said: My provisions are light, and the way is far. /b This meager sum is insufficient for me to merit the World-to-Come. b He got up /b and b spent half /b of b his /b remaining b money /b on charity. The Gemara asks: b How did he do this? But didn’t Rabbi Ilai say: In Usha they instituted: One who spends /b money on charity, b he should not spend more than one-fifth /b of his money for this purpose. The Gemara answers: b This /b restriction on giving too much charity b applies /b only b while he is alive, /b because b perhaps he will descend from his holdings /b and become destitute. Therefore, for his own ficial security, he should never distribute more than one-fifth. b But after death, we have no /b problem b with it. /b One need not save money in his estate anymore.,The Gemara recounts more stories related to charity. b Rabbi Abba would wrap coins in his scarf and toss /b the money b behind him /b over his shoulder. b And /b he b would place himself at the homes of the poor /b without being seen, so the poor could receive the aid without being embarrassed. b And he would incline his eyes /b just enough so he could safeguard the handouts b from swindlers /b who might take the money dishonestly., b Rabbi Ḥanina /b knew b a certain pauper /b and b was accustomed to send to him four dinars /b on b every Shabbat eve. One day he sent it in the hand of his wife. She came /b back home and b said to him: /b The man b does not need /b charity. Rabbi Ḥanina asked her: b What did you see /b that prompted you to say this? She said to him: b I heard them saying to him /b inside the house: b With what do you /b normally b dine: /b |
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318. Babylonian Talmud, Nedarim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983) 205| 62b. לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון,אמר רבא שרי ליה לצורבא מרבנן למימר לא יהיבנא אכרגא דכתיב (עזרא ז, כד) מנדה בלו והלך לא שליט למירמא עליהון וא"ר יהודה מנדה זו מנת המלך בלו זו כסף גולגלתא והלך זו ארנונא,ואמר רבא שרי ליה לצורבא מרבנן למימר עבדא דנורא אנא לא יהיבנא אכרגא מ"ט לאברוחי אריא מיניה קאמר,רב אשי הוה ליה ההוא אבא זבניה לבי נורא א"ל רבינא לרב אשי האיכא (ויקרא יט, יד) לפני עור לא תתן מכשול א"ל רוב עצים להסקה ניתנו:, big strongמתני׳ /strong /big עד הקציר עד שיתחיל העם לקצור קציר חטין אבל לא קציר שעורין הכל לפי מקום נדרו אם היה בהר בהר ואם היה בבקעה בבקעה,עד הגשמים עד שיהו הגשמים עד שתרד רביעה שניה רשב"ג אומר עד שיגיע זמנה של רביעה עד שיפסקו גשמים עד שיצא ניסן כולו דברי ר' מאיר ר' יהודה אומר עד שיעבור הפסח:, big strongגמ׳ /strong /big תניא הנודר עד הקיץ בגליל וירד לעמקים אע"פ שהגיע הקיץ בעמקים אסור עד שיגיע הקיץ בגליל:,עד הגשמים עד שיהו גשמים עד שתרד רביעה שניה רשב"ג אומר וכו': אמר ר' זירא מחלוקת דאמר עד הגשמים אבל אמר עד הגשם עד זמן גשמים קאמר | 62b. b To open /b the Torah reading b first, to recite a blessing first, and to take a fine portion first. /b When portions are distributed equally, a priest can choose his share first. The verse with regard to the sons of David proves that the same i halakha /i applies to Torah scholars.,Furthermore, b Rava said: It is permitted for a Torah scholar to say: I will not pay the head tax [ i karga /i ], as it is written /b that the king of Persia wrote to Ezra, with regard to the priests, the Levites, and others who worked in the Temple: b “It shall not be lawful to impose i minda /i , i belo /i , and i halakh /i upon them” /b (Ezra 7:24). b And Rabbi Yehuda said: i Minda /i ; this is the king’s portion. i Belo /i ; this is the money /b of the b head /b tax. b And i halakh /i ; this is i arnona /i , /b a levy on people and their animals to perform physical labor in the service of the ruling authority. Since a Torah scholar is considered equivalent to a priest, as he is also dedicated to a sacred task, this exemption applies to him as well., b And Rava said /b further: b It is permitted for a Torah scholar to say: I am a servant /b of the priests b of fire /b worship and therefore b I will not pay the head tax. /b Rava maintains that a scholar may issue a statement of this kind in a place where the priests of fire-worshippers are exempt from the head tax, because he actually is declaring himself a servant of God, who is referred to as “a devouring fire” (Deuteronomy 4:24). b What is the reason /b that he is allowed to make this statement? He b is saying /b it merely in order b to chase a lion /b away b from him, /b i.e., to avoid suffering a loss.,The Gemara relates that b Rav Ashi had a particular forest, /b and b he sold it /b for its wood b to the temple of fire /b worship. b Ravina said to Rav Ashi: Isn’t there /b the prohibition: b “You shall not put a stumbling block before the blind” /b (Leviticus 19:14), which prohibits assisting others in committing transgressions? And yet you are providing assistance to an idolatrous cult. b He said to him: Most /b of the b wood /b they use b is for kindling, /b not for their ritual service. Consequently, I need not be concerned that the particular wood that I have sold them will be used for idolatry., strong MISHNA: /strong If one takes a vow b until the harvest, /b the vow remains in effect b until people begin to harvest. /b This is referring to b the wheat harvest but not the barley harvest. /b As for the exact date of this event, b all /b is determined b according to the place /b where he took b his vow. If he was on a mountain, /b it is assumed that he referred to the time of the harvest on b the mountain, and if he was in a valley, /b it is assumed that he meant the time of the harvest b in the valley. /b ,If one takes a vow b until the rains, /b or b until there are rains, /b the vow remains in effect b until the second rain /b of the rainy season b falls. Rabban Shimon ben Gamliel says: Until the time of the /b second b rainfall arrives, /b even if rain does not fall. If one takes a vow b until /b the b rains end, /b the vow remains in effect b until the entire /b month of b Nisan has ended; /b this is b the statement of Rabbi Meir. Rabbi Yehuda says: Until Passover has passed. /b , strong GEMARA: /strong b It is taught /b in a i baraita /i : With regard to b one who vows until the summer in the Galilee and /b subsequently b descends to the valleys, even if the summer /b season b has /b already b arrived in the valleys, /b the subject of his vow remains b forbidden /b to him b until summer arrives in the Galilee, /b in accordance with the mishna’s ruling that the duration of a vow is in accordance with the place where it was made.,The mishna states that if one takes a vow b until the rains, /b or b until there are rains, /b he means b until the second rain /b of the rainy season. b Rabban Shimon ben Gamliel says: /b Until the time of the second rainfall arrives. The Gemara comments: b Rabbi Zeira said: /b The b dispute /b is in a case b where /b one b said: Until the rains. However, /b if b he says: Until the rain, /b everyone agrees that b he is saying /b that the vow should remain in effect b until the time of the rains, /b but not necessarily until the rain actually falls. |
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| 319. Babylonian Talmud, Niddah, 5.15 (3rd cent. CE - 6th cent. CE) Tagged with subjects: •house of onias (beth ḥonio) Found in books: Piotrkowski (2019) 100 |
| 320. Babylonian Talmud, Keritot, 1.1 (3rd cent. CE - 6th cent. CE) Tagged with subjects: •house of onias (beth ḥonio) Found in books: Piotrkowski (2019) 140 |
321. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •hillel, house of •shammai, house of Found in books: Schiffman (1983) 205| 106a. ושמע מינה אומר ב' קדושות על כוס אחד וש"מ ב"ש היא ואליבא דרבי יהודה,רב אשי אמר טעמו פגמו וכוס של ברכה צריך שיעור חדא מילתא היא,וה"ק מ"ט טעמו פגמו משום דכוס של ברכה צריך שיעור,רבי יעקב בר אידי קפיד אחצבא פגימא רב אידי בר שישא קפיד אכסא פגימא מר בר רב אשי קפיד אפילו אחביתא פגימתא,ת"ר (שמות כ, ז) זכור את יום השבת לקדשו זוכרהו על היין אין לי אלא ביום בלילה מנין ת"ל זכור את יום השבת לקדשו,בלילה מנין אדרבה עיקר קדושא בלילה הוא קדיש דכי קדיש תחלת יומא בעי לקידושי ותו בלילה מנין ת"ל זכור את יום תנא מיהדר אלילה וקא נסיב ליה קרא דיממא,ה"ק זכור את יום השבת לקדשו זוכרהו על היין בכניסתו אין לי אלא בלילה ביום מנין ת"ל זכור את יום השבת,ביום מאי מברך אמר רב יהודה בפה"ג רב אשי איקלע למחוזא אמרו ליה ליקדיש לן מר קידושא רבה הבו ליה,סבר מאי ניהו קידושא רבה אמר מכדי כל הברכות כולן בפה"ג אמרי ברישא אמר בפה"ג ואגיד ביה חזייה לההוא סבא דגחין ושתי קרי אנפשיה (קהלת ב, יד) החכם עיניו בראשו,אמרי בני רבי חייא מי שלא הבדיל במוצ"ש מבדיל והולך בכל השבת כולו ועד כמה א"ר זירא עד רביעי בשבת,כי הא דיתיב רבי זירא קמיה דרב אסי ואמרי לה רב אסי קמיה דרבי יוחנן ויתיב וקאמר לענין גיטין חדא בשבתא תרי ותלתא בתר שבתא ארבע וחמשא ומעלי יומא קמי שבתא,א"ר יעקב בר אידי אבל לא על האור,אמר רב ברונא אמר רב | 106a. b And learn from it /b that if one has only one cup of wine, he may b recite two sanctifications over one cup, /b as the i baraita /i states that one may recite two entirely unrelated blessings over a single cup. b And learn from it /b that b this /b i baraita /i b is /b according to the ruling of b Beit Shammai, in accordance with /b the explanation of b Rabbi Yehuda, /b who says that Beit Shammai maintain that one should recite the blessing over fire before the blessing over spices., b Rav Ashi said: /b On close examination, two of the inferences from the i baraita /i , the ruling that once one who has b tasted /b the cup has b disqualified it and /b the ruling that b a cup of blessing requires /b a specific minimum b measure, are /b actually b one matter /b and should not be counted separately.,Rav Ashi elaborates: b And this is /b what the i baraita /i b is saying: What is the reason /b that once one has b tasted /b the cup he has b disqualified it /b from further usage as a cup of blessing? It is b because a cup of blessing requires /b a specific minimum b measure. /b Once one has tasted, there is not enough wine left in the cup. The disqualification is not because of the act of tasting itself. If enough wine remains in the cup after one has taken a sip, it may be used again as a cup of blessing. This ruling is not in accordance with the opinion of certain Sages, who maintain that sipping from the cup itself constitutes an inherent disqualification.,The Gemara relates that b Rabbi Ya’akov bar Idi was particular with regard to a blemished pitcher, /b i.e., he would not recite i kiddush /i or i havdala /i with a pitcher from which someone had already taken a sip. b Rav Idi bar Sheisha was particular with regard to a blemished cup. Mar bar Rav Ashi was particular even with regard to a blemished barrel /b and would take wine for i kiddush /i only from a previously unopened barrel., b The Sages taught /b in a i baraita /i with regard to the verse: b “Remember the day of Shabbat to sanctify it” /b (Exodus 20:7): b Remember it over wine, /b through the recitation of i kiddush /i . b I have only /b derived that there is a mitzva to recite i kiddush /i b during the day, /b as the verse is referring to the day of Shabbat. b From where /b do I derive that one must also recite i kiddush /i b at night? The verse states: “Remember the day of Shabbat to sanctify it,” /b which indicates that one should also remember Shabbat as soon as it is sanctified.,The Gemara expresses surprise at this last question: b From where /b is it derived that one must recite i kiddush /i b at night? /b Is this the appropriate question? b On the contrary, the essential /b mitzva of b i kiddush /i is to sanctify /b the day b at night, as /b one b must sanctify the beginning of the day, /b i.e., Friday night; there is no reason to sanctify Shabbat in the middle of the day, i.e., in the morning. b And furthermore, /b the continuation of the i baraita /i states: b From where /b do we derive the obligation of i kiddush /i b at night? The verse states: “Remember the day of Shabbat.” The i tanna /i is seeking /b a source for i kiddush /i b at night, and /b yet he b cites a verse /b that is referring b to the day. /b ,The Gemara answers that b this is /b what the i tanna /i b is saying: “Remember the day of Shabbat to sanctify it” /b is a mitzva to b remember it over wine when it begins. I have only /b derived the obligation to recite i kiddush /i b at night; from where /b do I derive that one must also recite i kiddush /i b during the day? The verse states: “Remember the day of Shabbat.” /b The emphasis of the word day indicates that one must recite i kiddush /i again during the day.,The Gemara asks: b During the day, /b when one does not recite the same i kiddush /i as at night, b what blessing does one recite? Rav Yehuda said: /b Before the meal, one brings a cup of wine and simply recites the usual blessing over wine: b Who creates the fruit of the vine. /b The Gemara relates that b Rav Ashi happened to /b come to the city of b Meḥoza. /b The Sages of Meḥoza b said to him /b on Shabbat day: Will b the Master recite for us the great i kiddush /i ? /b And they immediately b brought him /b a cup of wine.,Rav Ashi was unsure what they meant by the term great i kiddush /i and wondered if the residents of Meḥoza included other matters in their i kiddush /i . b He thought: What is this great i kiddush /i /b to which they refer? b He said /b to himself: b Since /b with regard to b all the blessings /b that require a cup of wine, b one first recites /b the blessing: b Who creates the fruit of the vine, /b I will start with that blessing. b He recited: Who creates the fruit of the vine, and lengthened it /b to see if they were expecting an additional blessing. b He saw a particular elder bending over his cup and drinking, /b and he realized that this was the end of the great i kiddush /i . b He read /b the following verse b about himself: “The wise man, his eyes are in his head” /b (Ecclesiastes 2:14), as he was alert enough to discern the expectations of the local residents.,As stated above, b the sons of Rabbi Ḥiyya say: One who did not recite i havdala /i at the conclusion of Shabbat /b may b recite i havdala /i anytime /b over the course of b the entire week. /b The Gemara asks: b And until how many /b days of that week have passed may one still recite i havdala /i ? b Rabbi Zeira said: Until the fourth /b day b of the week, /b Wednesday, after which it is no longer considered the same week as the previous Shabbat.,This is b like that /b ruling of i halakha /i stated when b Rabbi Zeira sat before Rav Asi, and some say it /b was b Rav Asi /b who sat b before Rabbi Yoḥa. And he sat and said: With regard to /b the wording of b bills of divorce, /b the b first /b day of b the week /b and the b second and third /b days of the week are all called: b After Shabbat. /b If a bill of divorce or a condition upon which the document depends includes the phrase: After Shabbat, it refers to one of the first three days of the week. However, the b fourth /b and b fifth /b days of the week b and /b the b eve of the day /b of Shabbat are called: b Before Shabbat. /b Likewise, with regard to i havdala /i , the first three days of the week are considered the time period after Shabbat, and therefore one may still recite i havdala /i on these days., b Rabbi Ya’akov bar Idi said: However, /b one who recites i havdala /i during this time period may b not /b recite the blessing b over fire. /b This blessing may be recited only at the conclusion of Shabbat, at the time when fire was originally created., b Rav Beruna said /b that b Rav said: /b |
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322. Babylonian Talmud, Menachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Cohen (2010) 343; Piotrkowski (2019) 138, 140, 152, 345 | 44a. is b more lowly /b than a woman, and therefore it is appropriate to recite an additional blessing on not having been born a slave.,§ b The Sages taught: This i ḥilazon /i , /b which b is /b the source of the sky-blue dye used in ritual fringes, has the following characteristics: b Its body resembles the sea, its form resembles /b that of b a fish, it emerges once in seventy years, and with its blood one dyes /b wool b sky-blue /b for ritual fringes. It is scarce, and b therefore it is expensive. /b ,It b is taught /b in a i baraita /i that b Rabbi Natan says: There is no mitzva, /b however b minor, that is written in the Torah, for which there is no reward given in this world; and in the World-to-Come I do not know how much /b reward is given. b Go and learn from /b the following incident concerning b the mitzva of ritual fringes. /b ,There was b an incident involving a certain man who was diligent about the mitzva of ritual fringes. /b This man b heard that there was a prostitute in /b one of b the cities overseas who took four hundred gold coins as her payment. He sent her four hundred gold coins and fixed a time to /b meet with b her. When his time came, he came and sat at the entrance /b to her house., b The maidservant of /b that prostitute b entered and said to her: That man who sent you four hundred gold coins came and sat at the entrance. She said: Let him enter. He entered. She arranged seven beds for him, six of silver and one of gold. Between each and every one /b of them there was b a ladder /b made b of silver, and the top /b bed was the one that was made b of gold. /b , b She went up and sat naked on the top /b bed, b and he too went up /b in order b to sit naked facing her. /b In the meantime, b his four ritual fringes came and slapped him on his face. He dropped down and sat himself on the ground, and she also dropped down and sat on the ground. She said to him: /b I take an oath by the b i gappa /i of Rome that I will not allow you /b to go b until you tell me what defect you saw in me. /b , b He said to her: /b I take an oath by b the Temple /b service b that I never saw a woman as beautiful as you. But /b there is b one mitzva /b that b the Lord, our God, commanded us, and its name is ritual fringes, and in /b the passage where b it /b is commanded, b it is written twice: “I am the Lord your God” /b (Numbers 15:41). The doubling of this phrase indicates: b I am the one who will punish /b those who transgress My mitzvot, b and I am the one who will reward /b those who fulfill them. b Now, /b said the man, the four sets of ritual fringes b appeared to me as /b if they were b four witnesses /b who will testify against me., b She said to him: I will not allow you /b to go b until you tell me: What is your name, and what is the name of your city, and what is the name of your teacher, and what is the name of the study hall in which you studied Torah? He wrote /b the information b and placed /b it b in her hand. /b , b She arose and divided all of her property, /b giving b one-third /b as a bribe b to the government, one-third to the poor, and she took one-third /b with her b in her possession, in addition to those beds /b of gold and silver., b She came to the study hall of Rabbi Ḥiyya /b and b said to him: My teacher, instruct /b your students b concerning me and /b have them b make me a convert. /b Rabbi Ḥiyya b said to her: My daughter, perhaps you set your sights on one of the students /b and that is why you want to convert? b She took /b the b note /b the student had given her b from her hand and gave it to /b Rabbi Ḥiyya. b He said to her: Go take possession of your purchase. /b , b Those beds that she had arranged for him in a prohibited /b fashion, b she /b now b arranged for him in a permitted /b fashion. The Gemara completes its point about the reward of mitzvot and points out how this story illustrates the concept: b This is the reward given to him in this world, and /b with regard b to the World-to-Come, I do not know how much /b reward he will be given.,§ b Rav Yehuda says: /b In the case of b a borrowed cloak, for /b the first b thirty days it is exempt from ritual fringes; from then on /b it is b obligated. /b ,The Gemara notes: b That /b distinction b is also taught /b in a i baraita /i : In the case of b one who resides in a guesthouse [ i pundaki /i ] in Eretz Yisrael, or one who rents a house outside of Eretz Yisrael, for /b the first b thirty days /b he is b exempt from the /b mitzva of b i mezuza /i ; from then on /b he is b obligated. But one who rents a house in Eretz Yisrael /b must b affix a i mezuza /i immediately, due to /b the b settlement of Eretz Yisrael. /b ,§ The mishna teaches: Absence of the b phylacteries of /b the b arm does not prevent /b fulfillment of the mitzva of the phylacteries of the head, and absence of the phylacteries of the head does not prevent fulfillment of the mitzva of the phylacteries of the arm. b Rav Ḥisda said: They taught /b this b only /b in a case b where one has /b the other phylacteries, but they are not with him or he is unable to wear them for some reason. b But /b if b he does not have /b the other phylacteries at all, then their absence b does prevent /b the fulfillment of the mitzva to don the phylacteries that he has.,Later on, the students b said to him: /b Do b you /b still b say /b that? Rav Ḥisda b said to them: No, rather /b I would say the opposite: Concerning b one who does not have /b the ability to fulfill b two mitzvot, should he also not perform /b the b one mitzva /b that he does have the ability to fulfill? The Gemara asks: b And what did he hold initially /b when he said not to don one of the phylacteries in the absence of the other? The Gemara answers: He held that it was due to a rabbinic b decree, lest he be negligent /b and not try to acquire the phylacteries that he lacks., b Rav Sheshet says: Anyone who does not don phylacteries violates eight positive mitzvot. /b This is referring to the mitzva to don phylacteries of the arm and head, each of which is mentioned in four different passages (Exodus 13:9; Exodus 13:16; Deuteronomy 6:8; Deuteronomy 11:18)., b And anyone who does not have ritual fringes on his garments violates five positive mitzvot. /b This is because the mitzva of ritual fringes is stated four times in the primary passage concerning ritual fringes in Numbers: “That they prepare for themselves strings…and they shall put on the fringe of the corner a sky-blue thread. And it shall be to you for a fringe that you may look upon it and remember all the commandments of the Lord” (Numbers 15:38–39). An additional command appears in the verse: “You shall prepare yourself twisted cords” (Deuteronomy 22:12)., b And any priest who does not ascend the platform /b to recite the Priestly Benediction b violates three positive mitzvot /b expressed in the verses: “So you shall bless the children of Israel; you shall say to them” (Numbers 6:23), and: “And they shall put My name upon the children of Israel” (Numbers 6:27)., b Anyone who does not have a i mezuza /i in his doorway violates two positive mitzvot, /b stated in the verses: b “And you shall write them /b on the doorposts of your house” (Deuteronomy 6:9), and: b “And you shall write them /b on the doorposts of your house” (Deuteronomy 11:20)., b And Reish Lakish says: Anyone who dons phylacteries lives /b a b long life, as it is stated: /b |
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323. Babylonian Talmud, Nazir, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 103| 9b. מתני' דלא כי האי תנא דתניא רבי נתן אומר בש"א נדור ונזיר וב"ה אומרים נדור ואין נזיר ב"ש סברי לה כר"מ וכר' יהודה וב"ה סברי לה כרבי יוסי,לישנא אחרינא אמרי לה רבי נתן אומר בית שמאי אומרים נדור ואינו נזיר ובית הלל אומרים לא נדור ולא נזיר ב"ש כרבי יהודה וב"ה כר"ש,תנן התם האומר הרי עלי מנחה להביא מן השעורים יביא מן החיטים קמח יביא סולת שלא בשמן ולבונה יביאנה בשמן ולבונה חצי עשרון יביא עשרון שלם עשרון ומחצה יביא שנים ר"ש פוטר שלא התנדב כדרך המתנדבים,מאן תנא דכי אמר הרי עלי מנחה מן השעורים מביא מן החיטים אמר חזקיה במחלוקת שנויה וב"ש היא לאו אמרי ב"ש כי אמר מן הגרוגרות ומן הדבילה הוי נזיר הכי נמי כי אמר מן השעורין מביא מן החיטים,ורבי יוחנן אמר אפילו תימא דברי הכל באומר אילו הייתי יודע שאין נודרין כך לא נדרתי כך אלא כך,אמר חזקיה לא שנו אלא שאמר מן השעורים אבל אמר מן העדשים לא מייתי ולא כלום,מכדי חזקיה כמאן מוקים לה למתני' כבית שמאי והא עדשים לגבי מנחה כגרוגרות לגבי נזיר דמו וקאמרי בית שמאי הוי נזיר הדר ביה חזקיה,ואמאי הדר ביה אמר רבא מתני' קשיתיה מאי איריא דתני מן השעורים ליתני מן העדשים אלא סבר חזקיה כי קאמרי ב"ש התם כרבי יהודה,ורבי יוחנן אמר אפילו מן העדשים והא רבי יוחנן הוא דאמר באומר אילו הייתי יודע שאין נודרין כך לא נדרתי כך אלא כך לדבריו דחזקיה הוא דקאמר,את מ"ט קא הדרת בך משום דלא קתני מן העדשים דלמא לא מיבעיא קאמר לא מיבעי' כי אמר מעדשים דמייתי מנחה מעלייתא דאיכא למימר מיהדר הוא דהדר ביה ותפוס לשון ראשון אלא כי אמר מן השעורין ודאי דהכי קאמר אי קדשה כמנחת העומר | 9b. § The Gemara comments: b The mishna is not in accordance with /b the opinion of b this i tanna /i . As it is taught /b in a i baraita /i : b Rabbi Natan says /b that if one says: I am hereby a nazirite and therefore will refrain from dried figs, b Beit Shammai say: /b He has rendered dried figs b forbidden /b to himself b by a vow, and /b he is also b a nazirite; and Beit Hillel say: /b He has rendered dried figs b forbidden /b to himself b by a vow, but /b he is b not a nazirite. /b According to Rabbi Natan, b Beit Shammai hold in accordance with /b the opinion of b Rabbi Meir /b that a person does not utter statements for naught and that he becomes a nazirite as soon as he says: I am hereby a nazirite; b and /b he explains the opinion of Beit Shammai b as Rabbi Yehuda /b does, i.e., that one in this situation has vowed that dried figs are forbidden to him, since the rest of his statement also has significance. b And Beit Hillel hold in accordance with /b the opinion of b Rabbi Yosei /b that one is held to the conclusion of his statement, and he has therefore vowed that dried figs are forbidden to him., b Some say a different version /b of the i baraita /i : b Rabbi Natan says /b that b Beit Shammai say: /b He has rendered dried figs b forbidden /b to himself b by a vow and he is not a nazirite; and Beit Hillel say: /b He has b not /b rendered dried figs b forbidden /b to himself b by a vow, and /b he is b not a nazirite. /b According to this version, the opinion of b Beit Shammai is as Rabbi Yehuda /b explained in the mishna, b and Beit Hillel hold in accordance with /b the opinion of b Rabbi Shimon, /b who maintains that a donation not performed in the manner typical of donors is not a donation.,§ The Gemara discusses a case mentioned earlier. b We learned /b in a mishna b there /b ( i Menaḥot /i 103a): With regard to b one who says: It is /b incumbent b upon me to bring a meal-offering from barley, /b since voluntary meal-offerings are made only with wheat b he must bring /b a meal-offering b from wheat. /b If one vows to bring a meal-offering from b flour, /b since a standard meal-offering is made from fine flour b he must bring /b one from b fine flour. /b If one vows to bring a meal-offering b without oil and frankincense, he must bring it with oil and frankincense, /b in accordance with the i halakha /i . If one vows to bring a meal-offering with b half of a tenth /b of an ephah of fine flour, b he must bring /b a meal-offering with b a full tenth, /b since a meal-offering cannot have less than one-tenth of an ephah of flour. If one vows to bring a meal-offering with b a tenth and a half, he brings two /b units of a tenth of an ephah in his meal-offering. Since half of one-tenth of an ephah is the minimum, his vow is increased to two full tenths. b Rabbi Shimon exempts /b him entirely in all these cases, b as he did not donate in the manner /b typical b of donors. /b ,The Gemara asks: b Who /b is the i tanna /i who b taught that when one said: It is /b incumbent b upon me /b to bring b a meal-offering from barley, he brings /b a meal-offering b from wheat? Ḥizkiyya said /b that this i halakha /i b is taught as a dispute /b between i tanna’im /i , b and it is /b the opinion of b Beit Shammai. /b He explains: b Didn’t Beit Shammai say that when one said: /b I am hereby a nazirite and therefore will refrain b from dried figs and from cakes of dried figs, he is a nazirite, /b indicating that he is held to only the first part of his statement, and the conflicting details are ignored? b So too, when he said /b that he will bring a meal-offering b from barley, he brings /b it b from wheat, /b and the same analysis applies to the other cases listed in this mishna., b And Rabbi Yoḥa said: You /b can b even say /b that b all, /b including Beit Hillel, b agree /b with the opinion of the Rabbis of the mishna, as the mishna may be stated b with regard to one who /b later b says, /b to clarify his earlier statement: b Had I known that one cannot vow in this manner, /b that one cannot bring a voluntary meal-offering from barley, b I would not have vowed that way, only this way, /b to bring a meal-offering from wheat. Mentioning barley was an error on his part rather than a condition, and he actually meant to bring a standard meal-offering. In this case even Beit Hillel, who maintain in the mishna here that there is no vow at all, deem him liable to bring a proper meal-offering.,With regard to this ruling b Ḥizkiyya says: They taught /b that he must bring a meal-offering from wheat b only if he said /b that he will bring a meal-offering b from barley. But /b if b he said /b he will bring a meal-offering b from lentils, he does not bring anything. /b The difference is that the meal-offerings of the i omer /i and of a i sota /i are made from barley, so if he said: From barley, he may have mistakenly believed that a voluntary meal-offering can be prepared from barley as well. As everyone knows that no meal-offering is made from lentils, his statement demonstrates that he never intended to bring a meal-offering.,The Gemara asks: b Now /b consider, b in accordance with whose /b opinion b does Ḥizkiyya establish the mishna /b in i Menaḥot /i ? It is b in accordance with /b the opinion of b Beit Shammai. But lentils relative to a meal-offering are comparable to dried figs relative to a nazirite, /b as everyone is likewise aware that one cannot be a nazirite and therefore refrain from figs, b and /b yet b Beit Shammai say he is a nazirite. /b Why not say that one who vows to bring a meal-offering from lentils is obligated to bring a standard meal-offering? The Gemara answers: b Ḥizkiyya retracted from it /b and no longer holds that the mishna in i Menaḥot /i is in accordance with the opinion of Beit Shammai.,The Gemara asks: b And why did he /b in fact b retract from it? Rava said: /b The b mishna caused him difficulty /b and demonstrated his error. If the mishna is in accordance with Beit Shammai’s opinion with regard to a nazirite, b why does /b the i tanna /i b specifically teach /b the case of one who says that he will bring a meal-offering b from barley? Let him teach /b a greater novelty, i.e., that even one who vowed to bring a meal-offering b from lentils /b is obligated to bring a meal-offering made from wheat. b Rather, Ḥizkiyya holds /b that b when Beit Shammai stated /b their opinion b there, /b i.e., in the mishna with regard to a nazirite, their intention was b as /b explained by b Rabbi Yehuda, /b that one’s statement is interpreted to be meaningful and it can have the meaning of creating a vow that dried figs are forbidden to him. In the case of the meal-offering, even they agree that since one’s vow has no meaning, as there cannot be a meal-offering made of lentils, no vow takes effect., b And Rabbi Yoḥa said: Even /b one who vowed to bring a meal-offering b from lentils /b must bring a meal-offering from wheat. The Gemara asks: b But Rabbi Yoḥa is he who said /b that the mishna is referring to a case of one b who says: Had I known that one cannot vow in this manner, I would not have vowed that way, only this way? /b In the case of the lentils, it is not reasonable to say that he erred in thinking that one may vow to bring a meal-offering from lentils. The Gemara answers: b He stated /b this ruling b in accordance with the statement of Ḥizkiyya. /b Rabbi Yoḥa was not stating his own opinion; he was challenging the ruling of Ḥizkiyya.,The Gemara explains his challenge: b What is the reason you retracted /b your earlier opinion that the mishna is in accordance with the opinion of Beit Shammai? You did so b because it does not teach: From lentils. /b That is not conclusive, as b perhaps it is speaking /b utilizing the style of: b It is not necessary, /b as follows: b It is not necessary /b to say that b when one says: /b It is incumbent upon me to bring a meal-offering b from lentils, that he brings a proper meal-offering /b of wheat. In that situation b it can be said /b that by saying: From lentils, b he is retracting /b his first statement and now wants to rescind his vow. b And /b yet Beit Shammai hold that he is b held to the first /b part of his b statement, /b and they do not allow the rescinding of a vow of consecration. b But if he said: /b It is incumbent upon me to bring a meal-offering b from barley, /b since it is possible to explain that b certainly this is what he said: If /b this meal-offering that I have vowed to bring from barley b is consecrated like the i omer /i meal-offering, /b |
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324. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •shammai, house of Found in books: Schiffman (1983) 59| 24b. (דברי הימים ב ה, יג) ויהי כאחד למחצצרים ולמשוררים להשמיע קול אחד:,עד שיזקין עד כמה אמר רבי אלעא אמר ר' חנינא עד שירתת,תנן התם בעל קרי שטבל ולא הטיל מים לכשיטיל טמא ר' יוסי אומר בחולה ובזקן טמא בילד ובבריא טהור,ילד עד כמה אמר רבי אלעא אמר רבי חנינא כל שעומד על רגלו אחת וחולץ מנעלו ונועל מנעלו אמרו עליו על רבי חנינא שהיה בן שמונים שנה והיה עומד על רגלו אחת וחולץ מנעלו ונועל מנעלו אמר רבי חנינא חמין ושמן שסכתני אמי בילדותי הן עמדו לי בעת זקנותי,ת"ר נתמלא זקנו ראוי ליעשות שליח ציבור ולירד לפני התיבה ולישא את כפיו מאימתי כשר לעבודה משיביא שתי שערות רבי אומר אומר אני עד שיהא בן עשרים,א"ר חסדא מ"ט דרבי דכתיב (עזרא ג, ח) ויעמידו [את] הלוים מבן עשרים שנה ומעלה לנצח על מלאכת בית ה' ואידך לנצח שאני,והא האי קרא בלוים כתיב כדר' יהושע בן לוי דאמר רבי יהושע בן לוי בעשרים וארבעה מקומות נקראו כהנים לוים וזה אחד מהן (יחזקאל מד, טו) והכהנים הלוים בני צדוק,ת"ר (ויקרא כא, יז) איש מזרעך לדורותם מכאן אמר רבי אלעזר קטן פסול לעבודה ואפי' תם מאימתי כשר לעבודה משיביא שתי שערות אבל אחיו הכהנים אין מניחין אותו לעבוד עד שיהא בן כ',איכא דאמרי הא רבי היא ואפי' פסול דרבנן לית ליה ואיכא דאמרי רבי אית ליה פסול מדרבנן והא רבנן היא ולכתחלה הוא דלא אבל דיעבד עבודתו כשרה:, big strongמתני׳ /strong /big טהור בכלי חרש טמא בכל הכלים טהור בכל הכלים טמא בכלי חרש:, big strongגמ׳ /strong /big ת"ר אויר כלי חרש טמא וגבו טהור אויר כל הכלים טהור וגבן טמא נמצא טהור בכלי חרש טמא בכל הכלים טהור בכל הכלים טמא בכלי חרש,מנהני מילי דת"ר תוכו ואע"פ שלא נגע,אתה אומר אע"פ שלא נגע או אינו אלא אם כן נגע רבי יונתן בן אבטולמוס אומר נאמר (ויקרא יא, לג) תוכו לטמא ונאמר תוכו ליטמא מה תוכו האמור לטמא אע"פ שלא נגע אף תוכו האמור ליטמא אע"פ שלא נגע,והתם מנלן אמר רבי יונתן התורה העידה על כלי חרס | 24b. b “It came to pass, when the trumpeters and singers were as one, to make one sound to be heard” /b (II Chronicles 5:13). This indicates that the Levites must be capable of singing in one voice, and one who is unable to do so is unfit for service.,The i baraita /i teaches that the priest is eligible for service b until he ages. /b The Gemara asks: b Until when, /b i.e., what is the definition of aging in this context? b Rabbi Ela says /b that b Rabbi Ḥanina says: Until /b his hands and feet begin to b tremble. /b , b We learned /b in a mishna b there /b ( i Mikvaot /i 8:4): With regard to b one who experienced a seminal emission who /b then b immersed /b in a ritual bath b and did not urinate /b before immersing, b when he urinates he is ritually impure, /b because residue of the semen remain in his body and was discharged with the urine, rendering him impure. b Rabbi Yosei says: In /b the case of b an ill /b person b and an elderly /b person, he is b ritually impure; in /b the case of b a young /b person b and a healthy /b person, he is b ritually pure, /b as the semen was presumably discharged in its entirety at the outset., b Until when /b is one considered b a young /b person? b Rabbi Ela says /b that b Rabbi Ḥanina says: Anyone who /b is able to b stand on one of his legs and remove his shoe or put on his shoe /b is considered young. b They said about Rabbi Ḥanina that he was eighty years old and would stand on one of his legs and remove his shoe or put on his shoe. Rabbi Ḥanina says: /b The b hot water and oil that my mother smeared on me in my youth benefited me in my old age. /b , b The Sages taught: /b If b one’s beard /b is b fully /b grown, b he is fit to be appointed an emissary of the community /b for various matters, b and to descend before the ark /b as a prayer leader, b and to lift his hands /b for the Priestly Benediction. b From when /b is a priest b fit for /b Temple b service? /b It is b from /b the time he reaches puberty and b grows two /b pubic b hairs. Rabbi /b Yehuda HaNasi b says: I say /b that he is not fit for Temple service b until he is twenty /b years of b age. /b , b Rav Ḥisda said: What is the reason /b for the opinion b of Rabbi /b Yehuda HaNasi? The reason is b as it is written: “And appointed the Levites, from twenty years old and upward, to oversee of the work of the House of the Lord” /b (Ezra 3:8). b And /b what does b the other /b i tanna /i hold? He holds that b to oversee is different /b and requires an older priest.,The Gemara asks: b But /b what proof can be cited from this verse with regard to priests; b isn’t that verse written with regard to Levites? /b The Gemara answers: It is understood b in accordance with /b the statement b of Rabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi says: In twenty-four places /b in the Bible the b priests are called Levites. And this is one of those /b verses: b “And the priests the Levites, the sons of Zadok” /b (Ezekiel 44:15). The verse in Ezra is another one of the verses., b The Sages taught /b in a i baraita /i with regard to the verse: b “Any man of your descendants throughout their generations /b that has a blemish shall not approach to offer the bread of his God” (Leviticus 21:17); b from here Rabbi Elazar says: A minor /b priest is b unfit for /b Temple b service, even /b if he is b unblemished, /b as he is not a man. b From when /b is b he fit for service? From /b the time he reaches puberty and b grows two /b pubic b hairs. But his brethren the priests do not allow him to perform the service until he is twenty /b years of b age. /b , b There are /b those b who say: This is /b the opinion of b Rabbi /b Yehuda HaNasi, b and he is /b of the opinion that there is b no disqualification /b for one between puberty and twenty years of age b even by rabbinic law. /b The other priests simply do not allow priests of that age to perform the Temple service i ab initio /i . b And there are /b those b who say: Rabbi /b Yehuda HaNasi b is of /b the opinion that there is b disqualification by rabbinic law /b in that case, b and this /b statement in the i baraita /i b is /b the opinion of b the Rabbis, and /b they hold that b it is i ab initio /i that /b one may b not /b perform the service, b but after the fact, his service is valid. /b , strong MISHNA: /strong That which is b ritually pure in an earthenware vessel /b is b ritually impure in all the /b other types of b vessels; /b that which is b ritually pure in all the /b other types of b vessels /b is b ritually impure in an earthenware vessel. /b , strong GEMARA: /strong b The Sages taught /b in a i baraita /i explaining the mishna: If a primary source of ritual impurity fell into the b airspace of an earthenware vessel /b the vessel is b ritually impure, and /b if it fell on b its outer side, /b the vessel is b ritually pure. /b If a primary source of ritual impurity fell into the b airspace of all the /b other types of b vessels, /b the vessels are b ritually pure, and /b if it fell on b their outer side, /b they are b ritually impure. It is found /b that that which is b ritually pure in an earthenware vessel /b is b ritually impure in all the /b other b vessels, /b and that which is b ritually pure in all the /b other b vessels /b is b ritually impure in an earthenware vessel. /b ,The Gemara asks: b From where are these matters /b derived? It is b as the Sages taught /b in a i baraita /i based on the verse: “And every earthenware vessel into which [ i tokho /i ] any of them falls, whatever is in it [ i tokho /i ] shall be impure, and it you shall break” (Leviticus 11:33); if an impure item fell b “in it [ i tokho /i ],” and even /b in a case b where /b the impure item b did not come into contact /b with the vessel, the vessel becomes impure.,The i baraita /i continues: b Do you say /b that it is impure b even if /b the impure item b did not come into contact /b with the vessel, b or /b perhaps b it is /b impure b only if it did come into contact /b with the vessel? b Rabbi Yonatan ben Avtolemos says: i Tokho /i is stated /b with regard b to transmitting impurity /b to food in its airspace, as it is stated: “Whatever is in it [ i tokho /i ] shall be impure,” b and i tokho /i is stated /b with regard b to becoming impure, /b as it is stated: “Into which [ i tokho /i ] any of them falls”; b just as /b in the case of b i tokho /i that is stated /b with regard b to transmitting impurity /b to food in its airspace, the food is impure b even if /b the impure item b did not come into contact /b with the vessel, b so too, /b in the case of b i tokho /i that is stated /b with regard b to /b the vessel b becoming impure, /b the vessel is impure b even if /b the impure item b did not come into contact /b with it.,The Gemara asks: b And there, /b with regard to rendering food impure in its airspace, b from where do we /b derive that the food becomes impure even if it did not come into contact with the impure vessel? b Rabbi Yonatan said: The Torah testified about an earthenware vessel /b |
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325. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998) 44| 60a. מכלל דכי קנה וחזר וקנה דברי הכל אין צריך לברך,וא"ד אמר רב הונא לא שנו אלא שלא קנה וחזר וקנה אבל קנה וחזר וקנה אין צריך לברך ור' יוחנן אמר אפילו קנה וחזר וקנה צריך לברך מכלל דכי יש לו וקנה דברי הכל צריך לברך,מיתיבי בנה בית חדש ואין לו כיוצא בו קנה כלים חדשים ואין לו כיוצא בהם צריך לברך יש לו כיוצא בהם אין צריך לברך דברי ר"מ ר' יהודה אומר בין כך ובין כך צריך לברך,בשלמא ללישנא קמא רב הונא כר"מ ורבי יוחנן כרבי יהודה אלא ללישנא בתרא בשלמא רב הונא כרבי יהודה אלא רבי יוחנן דאמר כמאן לא כר"מ ולא כרבי יהודה,אמר לך רבי יוחנן הוא הדין דלרבי יהודה קנה וחזר וקנה נמי צריך לברך והא דקא מיפלגי ביש לו וקנה להודיעך כחו דר"מ דאפי' קנה ויש לו אין צריך לברך וכל שכן קנה וחזר וקנה דאין צריך לברך,וליפלגו בקנה וחזר וקנה דאין צריך לברך להודיעך כחו דר' יהודה כח דהתירא עדיף ליה:,מברך על הרעה כו':,היכי דמי כגון דשקל בדקא בארעיה אף על גב דטבא היא לדידיה דמסקא ארעא שירטון ושבחא השתא מיהא רעה היא:,ועל הטובה כו':,היכי דמי כגון דאשכח מציאה אף על גב דרעה היא לדידיה דאי שמע בה מלכא שקיל לה מיניה השתא מיהא טובה היא:,היתה אשתו מעוברת ואמר יהי רצון שתלד כו' הרי זו תפלת שוא:,ולא מהני רחמי מתיב רב יוסף (בראשית ל, כא) ואחר ילדה בת ותקרא את שמה דינה מאי ואחר אמר רב לאחר שדנה לאה דין בעצמה ואמרה י"ב שבטים עתידין לצאת מיעקב ששה יצאו ממני וארבעה מן השפחות הרי עשרה אם זה זכר לא תהא אחותי רחל כאחת השפחות מיד נהפכה לבת שנא' ותקרא את שמה דינה אין מזכירין מעשה נסים,ואיבעית אימא מעשה דלאה בתוך ארבעים יום הוה כדתניא שלשה ימים הראשונים יבקש אדם רחמים שלא יסריח משלשה ועד ארבעים יבקש רחמים שיהא זכר מארבעים יום ועד שלשה חדשים יבקש רחמים שלא יהא סנדל משלשה חדשים ועד ששה יבקש רחמים שלא יהא נפל מששה ועד תשעה יבקש רחמים שיצא בשלום,ומי מהני רחמי והא"ר יצחק בריה דרב אמי איש מזריע תחלה יולדת נקבה אשה מזרעת תחלה יולדת זכר שנאמר (ויקרא יב, ב) אשה כי תזריע וילדה זכר הכא במאי עסקינן כגון שהזריעו שניהם בבת אחת:,היה בא בדרך:,ת"ר מעשה בהלל הזקן שהיה בא בדרך ושמע קול צוחה בעיר אמר מובטח אני שאין זה בתוך ביתי ועליו הכתוב אומר (תהלים קיב, ז) משמועה רעה לא יירא נכון לבו בטוח בה' אמר רבא כל היכי דדרשת להאי קרא מרישיה לסיפיה מדריש מסיפיה לרישיה מדריש מרישיה לסיפיה מדריש משמועה רעה לא יירא מה טעם נכון לבו בטוח בה' מסיפיה לרישיה מדריש נכון לבו בטוח בה' משמועה רעה לא יירא,ההוא תלמידא דהוה קא אזיל בתריה דרבי ישמעאל ברבי יוסי בשוקא דציון חזייה דקא מפחיד אמר ליה חטאה את דכתיב (ישעיהו לג, יד) פחדו בציון חטאים אמר ליה והכתיב (משלי כח, יד) אשרי אדם מפחד תמיד אמר ליה ההוא בדברי תורה כתיב,יהודה בר נתן הוה שקיל ואזיל בתריה דרב המנונא אתנח אמר ליה יסורים בעי ההוא גברא לאתויי אנפשיה דכתיב (איוב ג, כה) כי פחד פחדתי ויאתיני ואשר יגורתי יבא לי והא כתיב אשרי אדם מפחד תמיד ההוא בדברי תורה כתיב:,הנכנס לכרך:,תנו רבנן בכניסתו מהו אומר יהי רצון מלפניך ה' אלהי שתכניסני לכרך זה לשלום נכנס אומר מודה אני לפניך ה' אלהי שהכנסתני לכרך זה לשלום בקש לצאת אומר יהי רצון מלפניך ה' אלהי ואלהי אבותי שתוציאני מכרך זה לשלום יצא אומר מודה אני לפניך ה' אלהי שהוצאתני מכרך זה לשלום וכשם שהוצאתני לשלום כך תוליכני לשלום ותסמכני לשלום ותצעידני לשלום ותצילני מכף כל אויב ואורב בדרך,אמר רב מתנא ל"ש אלא בכרך שאין דנין והורגין בו אבל בכרך שדנין והורגין בו לית לן בה,א"ד אמר רב מתנא אפילו בכרך שדנין והורגין בו זימנין דלא מתרמי ליה אינש דיליף ליה זכותא,ת"ר הנכנס לבית המרחץ אומר יהי רצון מלפניך יי' אלהי שתצילני מזה ומכיוצא בו ואל יארע בי דבר קלקלה ועון ואם יארע בי דבר קלקלה ועון תהא מיתתי כפרה לכל עונותי,אמר אביי לא לימא אינש הכי דלא לפתח פומיה לשטן דאמר ר"ל וכן תנא משמיה דר' יוסי לעולם אל יפתח אדם פיו לשטן,אמר רב יוסף מאי קראה דכתיב (ישעיהו א, ט) כמעט כסדום היינו לעמורה דמינו מאי אהדר להו נביא שמעו דבר יי' קציני סדום וגו',כי נפיק מאי אומר א"ר אחא מודה אני לפניך יי' אלהי שהצלתני מן האור,ר' אבהו על לבי בני אפחית בי בני מתותיה אתרחיש ליה ניסא קם על עמודא שזיב מאה וחד גברי בחד אבריה אמר היינו דר' אחא,דאמר רב אחא הנכנס להקיז דם אומר יהי רצון מלפניך יי' אלהי שיהא עסק זה לי לרפואה ותרפאני כי אל רופא נאמן אתה ורפואתך אמת לפי שאין דרכן של בני אדם לרפאות אלא שנהגו,אמר אביי לא לימא אינש הכי דתני דבי רבי ישמעאל (שמות כא, יט) ורפא ירפא מכאן שניתנה רשות לרופא לרפאות,כי קאי מאי אומר אמר רב אחא ברוך רופא חנם | 60a. The Gemara deduces: This proves b by inference that if he purchases /b a new object b and then purchases /b a similar object, b everyone agrees that he is not required to recite a blessing, /b as he has already recited a blessing over the purchase of that type of item., b Some say /b a different version of this dispute: b Rav Huna said: They only taught /b that one recites the blessing: Who has given us life, on a new vessel b if he did not purchase /b that item in the past b and purchased /b the item now, for the first time. b However, if he purchased /b that item in the past b and purchased /b the item b again, he need not recite a blessing. And Rabbi Yoḥa said: Even if one purchased /b that item in the past b and purchased /b a similar item b again, he must recite a blessing. /b This proves b by inference that if one /b already b has /b a vessel b and /b then b purchased /b similar vessels, b everyone agrees that he must recite a blessing. /b ,The Gemara b raises an objection /b based on what was taught in a i baraita /i : One who b built a new house and does not /b already b own a similar /b house, b or purchased new vessels and does not /b already b own similar /b vessels, b must recite a blessing. /b However, if b he /b already b owns a similar /b one, b he need not recite a blessing, /b this is b the statement of Rabbi Meir. Rabbi Yehuda, /b on the other hand, b says: In either case, he must recite a blessing. /b ,The Gemara asks: b Granted, according to the first version /b of the dispute between Rav Huna and Rabbi Yoḥa, one could say that b Rav Huna /b holds b in accordance with /b the opinion of b Rabbi Meir, and /b that b Rabbi Yoḥa /b holds b in accordance with /b the opinion of b Rabbi Yehuda. However, according to the latter version /b of the dispute, b granted, Rav Huna /b holds b in accordance with /b the opinion of b Rabbi Yehuda, but in accordance with whose /b opinion b did Rabbi Yoḥa state /b his opinion? His statement b is neither in accordance with /b the opinion of b Rabbi Meir nor in accordance with /b the opinion of b Rabbi Yehuda. /b ,The Gemara responds: b Rabbi Yoḥa /b could have b said to you: The same is true according to Rabbi Yehuda’s /b opinion; in a case where b one has purchased /b an item in the past b and purchased /b a similar item b again, he must recite a blessing. /b The fact b that they /b only b disagreed with regard to /b a case b where he /b already b owned /b similar vessels b and he purchased /b new ones does not indicate that this is their only disagreement. The dispute was presented in this way b to convey the far-reaching nature of Rabbi Meir’s /b opinion b ; even /b in a case where b one purchased /b an item b while owning a /b similar item, b he need not recite a blessing; all the more so /b in a case where b he purchased /b an item b and then purchased /b a similar item b again, he need not recite a blessing. /b ,The Gemara asks: b And /b if that is the reason for presenting the dispute in this manner, b let them disagree with regard to /b a case b where one purchased /b an item in the past b and /b then b purchased /b a similar item b again, /b where according to Rabbi Meir b one need not recite a blessing, in order to convey the far-reaching nature of Rabbi Yehuda’s /b opinion; as Rabbi Yehuda requires a blessing in that case. The Gemara responds: The Gemara preferred the version before us in order to demonstrate the extent to which Rabbi Meir was lenient in not requiring a blessing because b the strength of leniency is preferable. /b ,We learned in the mishna: b One recites a blessing for the bad /b that befalls him just as he does for the good. This is to say that one recites the blessing appropriate for the present situation even if it is bad, despite the fact that it may develop into a positive situation in the future.,The Gemara asks: b What are the circumstances? /b The Gemara explains: b In a case where a dam was breached /b and water flowed b onto one’s land, despite /b the fact b that this will /b ultimately b be beneficial for him, for his land will be covered with sediment /b from the flowing water b which will enhance /b the quality of his soil, b it is /b nonetheless b bad at present. /b ,One must recite a blessing b for the good /b that befalls him just as for the bad.,The Gemara asks: b What are the circumstances? /b The Gemara explains: b In a case where one found a lost object, despite /b the fact b that it is /b ultimately b bad for him /b because b if the king heard about it, he would /b certainly b take it from him. /b At that time, the law deemed all found objects the property of the king’s treasury and one who did not report such an object would be punished. Nevertheless, b it is favorable at present. /b ,We learned in the mishna: b One whose wife was pregt and he said: May it be /b God’s b will that /b my wife b will give birth /b to a male child, b it is a vain prayer. /b , b Is a prayer /b in that case b ineffective? Rav Yosef raises an objection /b based on a i baraita /i : It is stated: b “And afterwards she bore a daughter, and called her name Dina” /b (Genesis 30:21). The Gemara asks: b What is /b meant by the addition of the word: b Afterwards? /b What does the verse seek to convey by emphasizing that after the birth of Zebulun she gave birth to Dina? b Rav said: After Leah passed judgment on herself and said: Twelve tribes are destined to descend from Jacob, six came from me and four from the maidservants, that is ten, /b and b if this /b fetus b is male, my sister /b Rachel b will not /b even b be /b the equivalent b of one the maidservants; immediately /b the fetus b was transformed into a daughter, as it is stated: And she called her name Dina; /b meaning she named her after her judgment [din]. The Gemara rejects this: b One does not mention miraculous acts /b to teach general i halakha /i .,The Gemara introduces an alternative explanation: b And if you wish, say /b instead that the b story of Leah /b and her prayer with regard to the fetus b was within forty days /b of conception. b As it was taught /b in a i baraita /i : During b the first three days /b after intercourse, b one should pray that /b the seed b not putrefy, /b that it will fertilize the egg and develop into a fetus. b From the third /b day b until the fortieth, one should pray that it will be male. From the fortieth /b day b until three months, one should pray that it will not be /b deformed, in the shape of a b flat fish, /b as when the fetus does not develop it assumes a shape somewhat similar to a flat sandal fish. b From the third month until the sixth, one should pray that it will not be stillborn. /b And b from the sixth /b month b until the ninth, one should pray that it will be emerge safely. /b Therefore, during the first forty days from conception, one may still pray to affect the gender of the fetus.,The Gemara asks: b Is prayer effective /b for that purpose? b Didn’t Rav Yitzḥak, son of Rav Ami, say: /b The tradition teaches that the gender of the fetus is determined at the moment of conception. If the b man emits seed first, /b his wife b gives birth to a female; /b if the b woman emits seed first, she gives birth to a male, as it is stated: “When a woman emitted seed and bore a male” /b (Leviticus 12:2). The Gemara answers: b With what are we dealing here? /b We are dealing b with a case where they both emit seed simultaneously. /b In that case, the gender is undetermined and prayer may be effectual.,We learned in the mishna: b One who was walking along the way /b and heard a scream from the city, and says: May it be God’s will that this scream will not be from my house, it is a vain prayer., b The Sages taught: There was an incident involving Hillel the Elder, who was coming on the road when he heard a scream in the city. He said: I am certain that /b the scream b is not /b coming b from my house. And of him, the verse says: “He shall not be afraid of evil tidings; his heart is steadfast, trusting in the Lord” /b (Psalms 112:7). b Rava said: Any way that you interpret this verse, /b its meaning is clear. b It /b can be b interpreted from beginning to end /b or b it /b can be b interpreted from end to beginning. /b The Gemara explains: b It /b can be b interpreted from beginning to end: Why is it that: He shall not be afraid of evil tidings? /b Because b his heart is steadfast, trusting in the Lord. /b The Gemara continues: b And it /b can be b interpreted from end to beginning: /b One whose b heart is steadfast, trusting in the Lord /b is a person who b shall not be afraid of evil tidings. /b ,The Gemara relates: b This student was once walking after Rabbi Yishmael, son of Rabbi Yosei, in the marketplace of Zion. /b Rabbi Yishmael b saw that /b the student b was afraid. He said to him: You are a sinner, as it is written: “The transgressors in Zion are afraid, /b trembling has seized the ungodly” (Isaiah 33:14). The student b replied: And is it not written: “Happy is the man that fears always” /b (Proverbs 28:14)? Rabbi Yishmael b said to him: That /b verse b is written with regard to matters of Torah, /b that one should be afraid lest he forget them. For everything else, one must trust in God.,In a similar vein, the Gemara relates: b Yehuda bar Natan was coming and going after Rav Hamnuna. /b Yehuda bar Natan b sighed; /b Rav Hamnuna b said to him: Do you wish to bring suffering upon yourself; as it is stated: “For that which I did fear is come upon me, and that which I was afraid of has overtaken me” /b (Job 3:25)? He responded: b Is it not said: “Happy is the man who fears always”? /b Rav Hamnuna answered: b That /b verse b is written with regard to matters of Torah. /b , b We learned /b in the mishna: b One who enters a large city /b recites two prayers; Ben Azzai says he recites four prayers., b The Sages taught /b the details of Ben Azzai’s teaching in a i baraita /i : br b Upon his entrance /b to the city b what does he recite? /b br b May it be Your will, O Lord my God, that You bring me into this city to peace. /b br After b he entered /b the city, b he recites: I thank You, O Lord my God /b , b that You brought me into this city to peace. /b br When he b seeks to leave /b the city, b he recites: May it be Your will, O Lord my God and God of my ancestors, that You take me out of this city to peace. /b br After b he left, he recites: I give thanks before You, O Lord my God, that You took me out of this city to peace; /b br b and just as You took me out to peace, /b br b so too lead me to peace, support me to peace, direct my steps to peace, /b br b and rescue me from the hand of any enemy or /b those b lying in ambush along the way. /b , b Rav Mattana said: This was taught only with regard to a city where /b criminals b are not tried and executed, /b as in a place like that he may be killed without trial. b However, in a city where /b criminals b are tried and executed, /b these prayers b do not apply, /b as if one is not guilty he will not be harmed., b Some say /b that b Rav Mattana said /b the opposite: b Even in a city where /b criminals b are tried and executed /b one must pray for mercy, b as sometimes he may not encounter a person who will plead in his favor. /b , b The Sages taught: One who enters a /b Roman b bathhouse, /b where a fire burns beneath the pool of water used for bathing, and where there is the risk of collapse, b says: /b br b May it be Your will, O Lord my God, that you save me from this and similar /b matters, br b and do not let ruin or iniquity befall me, /b br b and if ruin or iniquity does befall me, let my death be atonement for all of my transgressions. /b , b Abaye said: One should not say: /b If ruin befalls me, b so as not to open his mouth to Satan /b and provoke him. b As Rabbi Shimon ben Lakish said and as it was taught /b in a i baraita /i b in the name of Rabbi Yosei: One should never open his mouth to Satan /b by raising, at his own initiative, the possibility of mishap or death., b Rav Yosef said: What is the verse /b that alludes to this? b As it is written: “We should have almost been as Sodom, we should have been like unto Gomorrah” /b (Isaiah 1:9), after which b what did /b the prophet b reply to them? “Hear the word of the Lord, rulers of Sodom; /b give ear unto the law of our God, people of Gomorrah” (Isaiah 1:10). After the analogy to Sodom was raised, it was realized.,Returning to the subject of the Roman bathhouse, the Gemara asks: b When he emerges /b from the bathhouse, b what does he say? Rav Aḥa said: I give thanks to You, Lord, that You saved me from the fire. /b ,The Gemara relates: b Rabbi Abbahu entered a bathhouse when the bathhouse /b floor b collapsed beneath him and a miracle transpired on his behalf. He stood on a pillar and saved one hundred and one men with one arm. /b He held one or two people in his arm, with others holding on them and so on, so that all were saved. b He said: This is /b confirmation of the statement b of Rav Aḥa, /b who said that one should offer thanks upon leaving the bathhouse safely., b As Rav Aḥa said: One who enters to let blood says: /b br b May it be Your will, O Lord my God, /b br b that this enterprise be for healing and that You should heal me. /b br b As You are a faithful God of healing and Your healing is truth. /b br b Because it is not the way of people to heal, but they have become accustomed. /b br Rav Aḥa is saying that people should not practice medicine as they lack the ability to heal; rather, healing should be left to God., b Abaye /b responded and b said: One should not say this, as /b it was b taught /b in b the school of Rabbi Yishmael /b that from the verse, b “And shall cause him to be thoroughly healed” /b (Exodus 21:19), b from here /b we derive b that permission is granted to a doctor to heal. /b The practice of medicine is in accordance with the will of God.,As for bloodletting, the Gemara asks: b When one stands /b after having let blood, b what does he say? Rav Aḥa said: /b He recites in gratitude: b Blessed…Who heals without payment. /b |
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| 326. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •house of study Found in books: Rubenstein (2018) 185 |
327. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998) 37| 30b. לא יהיה בך אביון שלך קודם לשל כל אדם,אלא לזקן ואינו לפי כבודו,אמר רבה הכישה חייב בה אביי הוה יתיב קמיה דרבה חזא להנך עיזי דקיימו שקל קלא ושדא בהו א"ל איחייבת בהו קום אהדרינהו,איבעיא להו דרכו להחזיר בשדה ואין דרכו להחזיר בעיר מהו מי אמרינן השבה מעליא בעינן וכיון דלאו דרכיה להחזיר בעיר לא לחייב או דלמא בשדה מיהת הוא דאיחייב ליה וכיון דאיחייב ליה בשדה איחייב ליה בעיר תיקו,אמר רבא כל שבשלו מחזיר בשל חבירו נמי מחזיר וכל שבשלו פורק וטוען בשל חבירו נמי פורק וטוען,רבי ישמעאל ברבי יוסי הוה קאזיל באורחא פגע ביה ההוא גברא הוה דרי פתכא דאופי אותבינהו וקא מיתפח א"ל דלי לי אמר ליה כמה שוין א"ל פלגא דזוזא יהיב ליה פלגא דזוזא ואפקרה,הדר זכה בהו הדר יהיב ליה פלגא דזוזא ואפקרה חזייה דהוה קא בעי למיהדר למזכיה בהו א"ל לכולי עלמא אפקרנהו ולך לא אפקרנהו,ומי הוי הפקר כי האי גוונא והתנן בש"א הפקר לעניים הפקר וב"ה אומרים אינו הפקר עד שיהא הפקר לעניים ולעשירים כשמיטה,אלא רבי ישמעאל ברבי יוסי לכולי עלמא אפקרינהו ובמלתא בעלמא הוא דאוקמיה,והא רבי ישמעאל ברבי יוסי זקן ואינו לפי כבודו הוה ר' ישמעאל ברבי יוסי לפנים משורת הדין הוא דעבד,דתני רב יוסף (שמות יח, כ) והודעת להם זה בית חייהם את הדרך זו גמילות חסדים [(אשר) ילכו זה ביקור חולים בה זו קבורה ואת המעשה זה הדין אשר יעשון זו לפנים משורת הדין:,אמר מר (אשר) ילכו זה ביקור חולים היינו גמילות חסדים לא נצרכה אלא לבן גילו דאמר מר בן גילו נוטל אחד מששים בחליו ואפי' הכי מבעי ליה למיזל לגביה,בה זו קבורה היינו גמילות חסדים לא נצרכה אלא לזקן ואינו לפי כבודו,אשר יעשון זו לפנים משורת הדין דאמר ר' יוחנן לא חרבה ירושלים אלא על שדנו בה דין תורה אלא דיני דמגיזתא לדיינו אלא אימא שהעמידו דיניהם על דין תורה ולא עבדו לפנים משורת הדין:, big strongמתני׳ /strong /big אי זו היא אבידה מצא חמור או פרה רועין בדרך אין זו אבידה חמור וכליו הפוכין פרה רצה בין הכרמים הרי זו אבידה החזירה וברחה החזירה וברחה אפי' ארבעה וחמשה פעמים חייב להחזירה שנאמר (דברים כב, א) השב תשיבם,היה בטל מסלע לא יאמר לו תן לי סלע אלא נותן לו שכרו כפועל אם יש שם בית דין מתנה בפני ב"ד אם אין שם ב"ד בפני מי יתנה שלו קודם:, big strongגמ׳ /strong /big אטו כל הני דאמרינן לאו אבידה הוו אמר רב יהודה הכי קאמר אי זו היא כלל אבידה שהוא חייב בה מצא חמור ופרה רועין בדרך אין זו אבידה ולא מיחייב בה חמור וכליו הפוכים פרה ורצה בין הכרמים הרי זו אבידה ומיחייב בה,ולעולם אמר רב יהודה אמר רב עד שלשה ימים היכי דמי אי בלילותא אפי' חדא שעתא נמי אי ביממא אפי' טובא נמי לא,לא צריכא דהוה חזי לה בקדמתא ובחשכתא תלתא יומי אמרינן איתרמויי אתרמי לה ונפקא טפי ודאי אבידה היא,תניא נמי הכי מצא טלית וקרדום | 30b. b there shall be no needy among you” /b (Deuteronomy 15:4). This verse can be understood as a command, indicating that it is incumbent upon each individual to ensure that he will not become needy. Therefore, b your /b assets b take precedence over /b the assets b of any /b other b person. /b ,The Gemara concludes: b Rather, /b the verse is necessary b to /b derive the exemption from returning the lost item in the case where he was b an elderly person and it is not in keeping with his dignity /b to tend to the item., b Rabba says: /b If there was a lost animal and the elderly person began the process of returning it, e.g., if he b struck it /b even once to guide it in a certain direction, he is b obligated /b to tend b to it /b and return it. The Gemara relates: b Abaye was sitting before Rabba /b and b saw these goats standing /b nearby. b He picked up a clod of dirt and threw it at them, /b causing them to move. Rabba b said to him: You have /b thereby b obligated yourself to /b return b them. Arise and return them /b to their owner., b A dilemma was raised before /b the Sages: In a case of a person for whom it b is his /b typical b manner to return /b an item of that type b in the field, /b where there are fewer onlookers, b but it is not his /b typical b manner to return /b an item of that type b in the city, what is /b the i halakha /i ? Do b we say /b that for one to be obligated to return a lost item b we need an unequivocal /b obligation to b return /b it that applies in all cases, b and since it is not his /b typical b manner to return /b an item of that sort b in the city, let him not be obligated /b to return such an item at all? b Or perhaps, he is obligated in any event /b to return the item b in the field, and once he is obligated /b to return b it in the field, he is /b also b obligated in the city. /b The Gemara concludes: The dilemma b shall stand /b unresolved., b Rava says: /b In b any /b case b where he would recover his own /b item and would consider it to be in keeping with his dignity, he is b also /b obligated to b return another’s /b item. b And any /b case where b he unloads and loads his own /b animal’s burden, he is b also /b obligated to b unload and load /b the burden of b another’s /b animal.,The Gemara relates: b Rabbi Yishmael, son of Rabbi Yosei, was walking on the road. A certain man encountered him, /b and that man b was carrying a burden /b that consisted of sticks b of wood. He set down /b the wood b and was resting. /b The man b said to him: Lift /b them b for me /b and place them upon me. Since it was not in keeping with the dignity of Rabbi Yishmael, son of Rabbi Yosei, to lift the wood, Rabbi Yishmael b said to him: How much are they worth? /b The man b said to him: A half-dinar. /b Rabbi Yishmael, son of Rabbi Yosei, b gave him a half-dinar, /b took possession of the wood, b and declared /b the wood b ownerless. /b ,The man b then reacquired /b the wood b and /b again requested that Rabbi Yishmael, son of Rabbi Yosei, lift the wood for him. Rabbi Yishmael, son of Rabbi Yosei, b again gave him a half-dinar, /b again took possession of the wood, b and /b again b declared /b the wood b ownerless. He /b then b saw that /b the man b desired to reacquire /b the sticks of wood. Rabbi Yishmael, son of Rabbi Yosei, b said to him: I declared /b the sticks of wood b ownerless with regard to everyone /b else, b but I did not declare them ownerless with regard to you. /b ,The Gemara asks: b But is /b property b rendered ownerless in a case like this? But didn’t we learn /b in a mishna ( i Pe’a /i 6:1) that b Beit Shammai say: /b Property b declared ownerless for the poor is /b thereby rendered b ownerless. And Beit Hillel say: It is not ownerless, until /b the property b will be ownerless for the poor and for the rich, like /b produce during b the Sabbatical Year, /b which is available for all. As the i halakha /i is in accordance with the opinion of Beit Hillel, how could Rabbi Yishmael, son of Rabbi Yosei, declare the wood ownerless selectively, excluding the prior owner of the wood?, b Rather, Rabbi Yishmael, son of Rabbi Yosei, /b actually b declared /b the wood b ownerless to everyone /b without exception, b and /b it b was with a mere statement that he prevented him /b from reacquiring the wood, i.e., he told the man not to reacquire the wood even though there was no legal impediment to that reacquisition.,The Gemara asks: b But wasn’t Rabbi Yishmael, son of Rabbi Yosei, an elderly person and it was not in keeping with his dignity /b to tend to the item? Why did he purchase the wood and render it ownerless in order to absolve himself of the obligation to lift the burden if he had no obligation to do so in the first place? The Gemara answers: In the case of b Rabbi Yishmael, son of Rabbi Yosei, he conducted /b himself b beyond the letter of the law, /b and he could have simply refused the request for help.,The Gemara cites a source for going beyond the letter of the law in the performance of mitzvot. b As Rav Yosef taught /b in a i baraita /i with regard to the verse: “And you shall teach them the statutes and the laws, and shall show them the path wherein they shall walk and the action that they must perform” (Exodus 18:20). The i baraita /i parses the various directives in the verse. b “And you shall teach them,” that /b is referring to b the structure of their livelihood, /b i.e., teach the Jewish people trades so that they may earn a living; b “the path,” that /b is referring to b acts of kindness; “they shall walk,” that /b is referring to b visiting the ill; “wherein,” that /b is referring to b burial; “and the action,” that /b is referring to acting in accordance with the letter of the b law; “that they must perform,” that /b is referring to acting b beyond the letter of the law. /b ,The Gemara analyzes the i baraita /i . b The Master said: /b With regard to the phrase b “they shall walk,” that /b is referring to b visiting the ill. /b The Gemara asks: b That is /b a detail of b acts of kindness; /b why does the i baraita /i list it separately? The Gemara answers: The reference to visiting the ill is b necessary only for the contemporary of /b the ill person, b as the Master said: /b When b one who is a contemporary /b of an ill person visits him, he b takes one-sixtieth of his illness. /b Since visiting an ill contemporary involves contracting a bit of his illness, a special derivation is necessary to teach that b even so, he is required to go /b and visit b him. /b ,It was taught in the i baraita /i : With regard to the phrase b “wherein,” that /b is referring to b burial. /b The Gemara asks: b That is /b a detail of b acts of kindness; /b why does the i baraita /i list it separately? The Gemara answers: The reference to burial is b necessary only to /b teach the i halakha /i of b an elderly person, and /b it is in a circumstance where b it is not in keeping with his dignity /b to bury the dead. Therefore, a special derivation is necessary to teach that even so, he is required to participate in the burial.,It was taught in the i baraita /i : b “That they must perform”; that /b is referring to acting b beyond the letter of the law, as Rabbi Yoḥa says: Jerusalem was destroyed only for /b the fact b that they adjudicated /b cases on the basis of b Torah law in /b the city. The Gemara asks: b Rather, /b what else should they have done? b Should they rather have adjudicated /b cases on the basis of b arbitrary decisions [ i demagizeta /i ]? Rather, say: That they established their rulings on /b the basis of b Torah law and did not go beyond the letter of the law. /b , strong MISHNA: /strong b Which is /b the item that is considered b lost property? /b If b one found a donkey or a cow grazing on the path, that is not lost property, /b as presumably the owners are nearby and are aware of the animals’ whereabouts. If one found b a donkey with its accoutrements overturned, or a cow /b that b ran through the vineyards, that is lost property. /b In a case where b one returned /b the lost animal b and it fled, /b and he again b returned it and it fled, even /b if this scenario repeats itself b four or five times, /b he is b obligated to return it /b each time, as it b is stated: /b “You shall not see your brother’s ox or his sheep wandering and disregard them; b you shall return them /b to your brother” (Deuteronomy 22:1).,If in the course of tending to and returning the lost item, the finder b was idle from /b labor that would have earned him b a i sela /i , he shall not say to /b the owner of the item: b Give me a i sela /i /b to compensate me for my lost income. b Rather, /b the owner b gives him his wage as /b if he were b a laborer, /b a payment that is considerably smaller. b If there are /b three men b there /b who can convene as b a court, /b he b may stipulate before the court /b that he will undertake to return the item provided that he receives full compensation for lost income. b If there is no court there before whom can he stipulate /b his condition, b his /b ficial interests b take precedence /b and he need not return the lost item., strong GEMARA: /strong With regard to the question in the mishna: Which is the item that is considered lost property, the Gemara asks: b Is that to say that all those other /b cases b that we stated /b in this chapter b are not lost property? Rav Yehuda said /b that b this /b is what the i tanna /i b is saying: What is the principle /b employed in defining b a lost item that one is obligated to /b return? The mishna cites examples to illustrate the principle: If one b found a donkey or a cow grazing on the path, that is not lost property, and he is not obligated to /b return b it. /b But if one found b a donkey with its accoutrements overturned, or a cow that was running through the vineyards, that is lost property, and he is obligated to /b return b it. /b ,With regard to the ruling in the mishna that a donkey and cow grazing on the path are not considered lost property, the Gemara asks: b And /b is that the case even if they graze there untended b forever? Rav Yehuda said /b that b Rav said: Until three days /b pass they are not lost. Thereafter, they are considered lost. The Gemara asks: b What are the circumstances? If /b the animal is found grazing b at night, even /b if it is untended for b even one hour /b it can be presumed to be lost, as an owner never grazes his animals untended at night. b If /b the animal is found grazing b during the day, even /b if it is untended for b more /b than three days, it is b also not /b presumed to be lost.,The Gemara answers: b No, /b the measure of three days b is necessary /b only in a case b where one saw /b the animal grazing b in the early /b hours in the morning b and in the dark /b of nightfall. For the first b three days, we say: It happened /b that the animal b went out /b a bit earlier or a bit later than usual, but nevertheless, it was with the owner’s knowledge. Once this is observed for b more /b than three days, it is b certainly a lost item. /b , b This is also taught /b in a i baraita /i : If b one found a cloak or an ax /b |
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328. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Udoh (2006) 178, 179| 8a. אלו ת"ח ור"ל סבר לה כדדרש רבא (שיר השירים ח, י) אני חומה זו כנסת ישראל ושדי כמגדלות אלו בתי כנסיות ובתי מדרשות,רב נחמן בר רב חסדא רמא כרגא ארבנן א"ל רב נחמן בר יצחק עברת אדאורייתא ואדנביאי ואדכתובי,אדאורייתא דכתיב (דברים לג, ג) אף חובב עמים כל קדושיו בידך אמר משה לפני הקב"ה רבונו של עולם אפילו בשעה שאתה מחבב עמים כל קדושיו יהיו בידך והם תכו לרגלך תני רב יוסף אלו תלמידי חכמים שמכתתים רגליהם מעיר לעיר וממדינה למדינה ללמוד תורה ישא מדברותיך לישא וליתן בדבורותיו של מקום,אדנביאי דכתיב (הושע ח, י) גם כי יתנו בגוים עתה אקבצם ויחלו מעט ממשא מלך ושרים אמר עולא פסוק זה בלשון ארמית נאמר אי תנו כולהו עתה אקבצם ואם מעט מהם יחלו ממשא מלך ושרים,אדכתובי דכתיב (עזרא ז, כד) מנדה בלו והלך לא שליט למרמא עליהם ואמר רב יהודה מנדה זו מנת המלך בלו זו כסף גולגלתא והלך זו ארנונא,רב פפא רמא כריא חדתא איתמי א"ל רב שישא בריה דרב אידי לרב פפא ודילמא לא מידויל אמר ליה מישקל שקילנא מנייהו אי מידויל מידויל ואי לא מהדרנא לה ניהלייהו,אמר רב יהודה הכל לאגלי גפא אפילו מיתמי אבל רבנן לא צריכי נטירותא הכל לכריא פתיא אפילו מרבנן ולא אמרן אלא דלא נפקי באכלוזא אבל נפקי באכלוזא רבנן לאו בני מיפק באכלוזא נינהו:,רבי פתח אוצרות בשני בצורת אמר יכנסו בעלי מקרא בעלי משנה בעלי גמרא בעלי הלכה בעלי הגדה אבל עמי הארץ אל יכנסו דחק רבי יונתן בן עמרם ונכנס אמר לו רבי פרנסני אמר לו בני קרית אמר לו לאו שנית אמר לו לאו אם כן במה אפרנסך [אמר לו] פרנסני ככלב וכעורב פרנסיה,בתר דנפק יתיב רבי וקא מצטער ואמר אוי לי שנתתי פתי לעם הארץ אמר לפניו ר' שמעון בר רבי שמא יונתן בן עמרם תלמידך הוא שאינו רוצה ליהנות מכבוד תורה מימיו בדקו ואשכח אמר רבי יכנסו הכל,רבי לטעמיה דאמר רבי אין פורענות בא לעולם אלא בשביל עמי הארץ כההוא דמי כלילא דשדו אטבריא אתו לקמיה דרבי ואמרו ליה ליתבו רבנן בהדן אמר להו לא אמרו ליה ערוקינן [אמר להו] ערוקו ערקו פלגיהון דליוה פלגא,אתו הנהו פלגא קמי דרבי א"ל ליתבו רבנן בהדן אמר להו לא ערוקינן ערוקו ערקו כולהו פש ההוא כובס שדיוה אכובס ערק כובס פקע כלילא א"ר ראיתם שאין פורענות בא לעולם אלא בשביל עמי הארץ:,וכמה יהא בעיר ויהא כאנשי העיר וכו': ורמינהי החמרת והגמלת העוברת ממקום למקום ולנה בתוכה והודחה עמהן הן בסקילה וממונן פלט,ואם נשתהו שם שלשים יום הן בסייף וממונן אבד,אמר רבא לא קשיא הא לבני מתא הא ליתובי מתא כדתניא המודר הנאה מאנשי העיר כל שנשתהא שם שנים עשר חדש אסור ליהנות ממנו פחות מכאן מותר מיושבי העיר כל שנשתהא שם שלשים יום אסור ליהנות ממנו פחות מכאן מותר ליהנות ממנו,ולכל מילי מי בעינן י"ב חדש והתניא שלשים יום לתמחוי שלשה חדשים לקופה ששה לכסות תשעה לקבורה שנים עשר לפסי העיר אמר ר' אסי אמר ר' יוחנן כי תנן נמי מתניתין שנים עשר חדש לפסי העיר תנן:,וא"ר אסי אמר ר' יוחנן הכל לפסי העיר ואפי' מיתמי אבל רבנן לא דרבנן לא צריכי נטירותא אמר רב פפא לשורא ולפרשאה ולטרזינא אפילו מיתמי אבל רבנן לא צריכי נטירותא כללא דמילתא כל מילתא דאית להו הנאה מיניה אפילו מיתמי,רבה רמא צדקה איתמי דבי בר מריון א"ל אביי והתני רב שמואל בר יהודה אין פוסקין צדקה על היתומים אפילו לפדיון שבוים אמר ליה אנא לאחשובינהו קא עבידנא,איפרא הורמיז אימיה דשבור מלכא שדרה ארנקא דדינרי לקמיה דרב יוסף אמרה ליהוי למצוה רבה יתיב רב יוסף וקא מעיין בה מאי מצוה רבה א"ל אביי מדתני רב שמואל בר יהודה אין פוסקין צדקה על היתומים אפילו לפדיון שבוים שמע מינה | 8a. b these are Torah scholars, /b and towers do not require additional protection? The Gemara comments: b And Reish Lakish, /b who did not cite this verse, b holds /b in accordance with the way that b Rava expounded /b the verse: b “I am a wall”; this /b is referring to b the Congregation of Israel. “And my breasts are like towers”; these are the synagogues and study halls. /b ,It is similarly related that b Rav Naḥman bar Rav Ḥisda /b once b im-posed /b payment of b the /b poll b tax [ i karga /i ] /b even b on the Sages. Rav Naḥman bar Yitzḥak said to him: You have transgressed /b the words of b the Torah, the Prophets, and the Writings. /b ,You have transgressed the words of b the Torah, as it is written: “Even when He loves the peoples, all His holy ones are in Your hand” /b (Deuteronomy 33:3), which is understood to mean that b Moses said to the Holy One, Blessed be He: Master of the Universe, even when You hold the /b other b nations dear /b and grant them dominion over Israel, let b “all His holy ones,” /b meaning the Torah scholars, b be /b exclusively b in Your hand /b and free from the authority of the nations, and therefore be exempt from pay-ing taxes. The continuation of that verse can also be understood as referring to Torah scholars, as it states: b “And they sit [ i tukku /i ] at Your feet, /b receiving Your words” (Deuteronomy 33:3), and b Rav Yosef teaches: These are Torah scholars who pound [ i mekhatetim /i ] their feet from city to city and from country to country to study Torah; “receiving [ i yissa /i ] Your words,” to discuss [ i lissa velitten /i ] the utterances of God. /b ,And you have transgressed the words of b the Prophets, as it is written: “Though they have hired lovers [ i yitnu /i ] among the nations, now I will gather them, and they will begin to be diminished by reason of the burden of kings and princes” /b (Hosea 8:10). With regard to this verse, b Ulla says: /b Part of b this verse is stated in the Aramaic language; /b the word i yitnu /i should be understood here in its Aramaic sense: To learn. And the verse should be interpreted as follows: b If all /b of Israel b learns /b Torah, b I will gather them /b already b now; and if /b only b a few of them /b learn Torah, b they will be excused from the burden /b imposed b by kings and princes. /b This indicates that those who study Torah should not be subject to paying taxes.,And furthermore, you have transgressed the words of b the Writings, as it is written: “It shall not be lawful to impose tribute, impost or toll upon them” /b (Ezra 7:24), i.e., upon the priests and Levites who serve in the Temple. This i halakha /i would apply to Torah scholars as well. b And Rav Yehuda says: “Tribute”; this /b is referring to b the king’s portion, /b a tax given to the king. b “Impost”; this /b is referring to b the head tax. “Toll”; this /b is referring to b a tax [ i arnona /i ] /b paid with property that was imposed from time to time.,It is related that b Rav Pappa /b once b imposed /b a tax for b the digging of a new /b cistern even b on orphans. Rav Sheisha, son of Rav Idi, said to Rav Pappa: Perhaps /b they will dig, but in the end b they will not draw /b any b water /b from there, and it will turn out that the money will have been spent for nothing. The rest of the townspeople can relinquish their rights to their money, but orphans who are minors cannot do so. Rav Pappa b said to him: I shall collect /b money b from /b the orphans; b if they draw /b water, b they /b will b draw /b water, b and if not, I will return /b the money b to /b the orphans., b Rav Yehuda says: All /b of the city’s residents must contribute b to /b the building and upkeep of b the city gates [ i le’aglei gappa /i ], /b and for this purpose money is collected b even from orphans. But the Sages do not require protection /b and are therefore exempt from this payment. b All /b of the city’s residents must contribute b to the digging of cisterns [ i lekarya patya /i ], /b and for this purpose money is collected b even from the Sages, /b since they too need water. The Gemara comments: b And we said /b this b only when /b the people are b not /b required to b go out en masse [ i be’akhluza /i ] /b and do the actual digging, but are obligated merely to contribute money for that purpose. b But if /b the people are required to b go out en masse /b and actually dig, b the Sages /b are b not /b expected to b go out /b with them b en masse, /b but rather they are exempt from such labor.,It is related that b Rabbi /b Yehuda HaNasi once b opened /b his b storehouses /b to distribute food b during years of drought. He said: Masters of Bible, masters of Mishna, masters of Talmud, masters of i halakha /i , masters of i aggada /i may enter /b and receive food from me, b but ignoramuses should not enter. Rabbi Yonatan ben Amram, /b whom Rabbi Yehuda HaNasi did not know, b pushed /b his way in, b and entered, /b and b said to him: Rabbi /b Yehuda HaNasi, b sustain me. /b Rabbi Yehuda HaNasi b said to him: My son, have you read /b the Bible? Rabbi Yonatan ben Amram b said to him, /b out of modesty: b No. /b Rabbi Yehuda HaNasi continued: b Have you studied /b Mishna? Once again, Rabbi Yonatan ben Amram b said to him: No. /b Rabbi Yehuda HaNasi then asked him: b If so, by what /b merit b should I sustain you? /b Rabbi Yonatan ben Amram b said to him: Sustain me like a dog and like a raven, /b who are given food even though they have not learned anything. Rabbi Yehuda HaNasi was moved by his words and b fed him. /b , b After /b Rabbi Yonatan b left, Rabbi /b Yehuda HaNasi b sat, and was distressed, and said: Woe is me, that I have given my bread to an ignoramus. /b His son, b Rabbi Shimon bar Rabbi /b Yehuda HaNasi, b said to him: Perhaps he was your disciple Yonatan ben Amram, who never in his life wanted to /b materially b benefit from the honor /b shown to the b Torah? They investigated /b the matter b and found /b that such was the case. b Rabbi /b Yehuda HaNasi then b said: Let everyone enter, /b as there may also be others who hide the fact that they are true Torah scholars.,Commenting on Rabbi Yehuda HaNasi’s opinion, the Gemara notes that b Rabbi /b Yehuda HaNasi conformed b to his /b standard line of b reasoning, /b as b Rabbi /b Yehuda HaNasi b says: Suffering comes to the world only due to ignoramuses. /b This is b like /b the incident of b the crown tax [ i kelila /i ] that was imposed on /b the residents of the city of b Tiberias. /b The heads of the city b came before Rabbi /b Yehuda HaNasi b and said to him: The Sages should contribute /b along b with us. /b Rabbi Yehuda HaNasi b said to them: No, /b the Sages are exempt. b They said to him: /b Then b we will run away /b and the entire burden will fall on the Torah scholars. Rabbi Yehuda HaNasi b said to them: Run away /b as you please. b Half /b of the city’s residents b ran away. /b The authorities then b waived half /b the sum that they had initially imposed on the city., b The half /b of the population that remained in the city then b came before Rabbi /b Yehuda HaNasi, and b said to him: The Sages should contribute /b along b with us. /b Rabbi Yehuda HaNasi b said to them: No, /b the Sages are exempt. They said to him: Then b we /b too b will run away. /b Rabbi Yehuda HaNasi said to them: b Run away /b as you please. b They all ran away, /b so that only b one launderer was left /b in the city. The authorities b imposed /b the entire tax b on the launderer. The launderer /b then b ran away /b as well. b The crown tax was /b then b canceled /b in its entirety. b Rabbi /b Yehuda HaNasi b said: You see /b from this b that suffering comes to the world only due to ignoramuses, /b for as soon as they all fled from the city, the crown tax was completely canceled.,§ The mishna teaches: b And how long /b must one live b in the city to be /b considered b like /b one of b the people of the city? /b Twelve months. b And we raise a contradiction /b from what is taught in a i baraita /i : In the case of b a donkey caravan or a camel caravan that was journeying from place to place, and it lodged inside /b an idolatrous city, b and its /b members b were led astray /b along b with /b the other residents of the city, and they too engaged in idol worship, b they, /b the members of the caravan, are liable to death b by stoning /b like ordinary individual idolaters, b and their property escapes /b destruction, i.e., they are not treated like the residents of an idolatrous city, who are liable to death by the sword and whose property is destroyed.,The i baraita /i continues: b And if /b the caravan members b had remained /b in that city for b thirty days, they /b are liable to death b by the sword and their property is destroyed, /b just as it is for the rest of the residents of the city. This seems to indicate that once an individual has lived in a city for thirty days, he is already considered one of its residents., b Rava said: /b This is b not difficult. This /b period, i.e., twelve months, is required in order to be considered one of the b members of the city; /b and b that /b period, i.e., thirty days, suffices in order to be considered one of the b residents of the city. As it is taught /b in a i baraita /i : b One who is prohibited by a vow from deriving benefit from the people of a /b particular b city /b is b prohibited from deriving benefit from anyone who has stayed there /b for b twelve months, /b but it is permitted for him to derive benefit from anyone who has stayed there for b less /b time b than that. /b By contrast, if he prohibited himself by way of a vow from deriving benefit b from the residents of a /b particular b city, /b he is b prohibited from deriving benefit from anyone who has stayed there /b for b thirty days, /b but b it is permitted for him to derive benefit from /b anyone who has stayed there for b less /b time b than that. /b ,The Gemara asks: b And do we require /b that one live in a city for b twelve months for all matters? But isn’t it taught /b in a i baraita /i : If one lives in city for b thirty days, /b he must contribute b to /b the b charity platter /b from which food is distributed to the poor. If he lives there for b three months, /b he must contribute b to /b the charity b box. /b If he lives there for b six /b months, he must contribute b to /b the b clothing /b fund. If he lives there for b nine /b months, he must contribute b to /b the b burial /b fund. If he lives there for b twelve /b months, he must contribute b to /b the b columns of the city [ i lepassei ha’ir /i ], /b i.e., for the construction of a security fence. b Rabbi Asi said /b that b Rabbi Yoḥa said: When we learned twelve months in the mishna, we learned /b that with regard to contributing b to /b the b columns of the city, /b money used for protecting and strengthening the city, but not for other matters., b And Rabbi Asi says /b that b Rabbi Yoḥa says: All /b are required to contribute b to /b the b columns of the city, and /b money is collected for that purpose b even from orphans. But the Sages /b are b not /b required to contribute, b since the Sages do not need protection. Rav Pappa said: /b Money is collected b even from orphans for the /b city b wall, for the /b city b horseman, and for the guard [ i uletarzina /i ] /b of the city armory, b but the Sages do not require protection. The principle of the matter /b is: Money is collected b even from orphans /b for b anything from which they /b derive b benefit. /b ,It is reported that b Rabba imposed /b a contribution to a certain b charity on the orphans of the house of bar Maryon. Abaye said to him: But didn’t Rav Shmuel bar Yehuda teach: One does not impose a charity /b obligation b on orphans even for /b the sake of b redeeming captives, /b since they are minors and are not obligated in the mitzvot? Rabba b said to him: I did this to elevate them /b in standing, i.e., so that people should honor them as generous benefactors; not in order that the poor should benefit.,Incidental to this story, the Gemara relates that b Ifera Hurmiz, the mother of King Shapur, /b king of Persia, b sent a purse [ i arneka /i ] /b full b of dinars to Rav Yosef. She said /b to him: b Let /b the money be used b for a great mitzva. Rav Yosef sat and considered /b the question: b What /b did Ifera Hurmiz mean when she attached a condition to the gift, saying that it should be used for b a great mitzva? Abaye said to him: From what Rav Shmuel bar Yehuda taught, /b that b one does not impose a charity /b obligation b on orphans even for /b the sake of b redeeming captives, learn from this /b |
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329. Babylonian Talmud, Qiddushin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Avery Peck et al. (2014) 103| 33a. מפני שיבה תקום והדרת תקום והדרת פני זקן ומדלא כתב הכי ש"מ חד הוא,אמר מר יכול יהדרנו בממון ת"ל תקום והדרת מה קימה שאין בה חסרון כיס אף הידור שאין בו חסרון כיס וקימה לית בה חסרון כיס מי לא עסקינן דקא נקיב מרגניתא אדהכי והכי קאים מקמיה ובטיל ממלאכתו,אלא אקיש קימה להידור מה הידור שאין בו ביטול אף קימה שאין בה ביטול ואקיש נמי הידור לקימה מה קימה שאין בה חסרון כיס אף הידור שאין בו חסרון כיס מכאן אמרו אין בעלי אומניות רשאין לעמוד מפני תלמידי חכמים בשעה שעוסקין במלאכתם,ולא והתנן כל בעלי אומניות עומדים מפניהם ושואלים בשלומם ואומרים להם אחינו אנשי מקום פלוני בואכם לשלום א"ר יוחנן מפניהם עומדים מפני תלמידי חכמים אין עומדים,אמר רבי יוסי בר אבין בוא וראה כמה חביבה מצוה בשעתה שהרי מפניהם עומדים מפני תלמידי חכמים אין עומדים ודלמא שאני התם דא"כ אתה מכשילן לעתיד לבא,אמר מר יכול יעמוד מפניו מבית הכסא ומבית המרחץ ולא והא ר' חייא הוה יתיב בי מסחותא וחליף ואזיל רבי שמעון בר רבי ולא קם מקמיה ואיקפד ואתא אמר ליה לאבוה שני חומשים שניתי לו בספר תהלים ולא עמד מפני,ותו בר קפרא ואמרי לה ר' שמואל בר ר' יוסי הוה יתיב בי מסחותא על ואזיל ר' שמעון בר רבי ולא קם מקמיה ואיקפד ואתא א"ל לאבוה שני שלישי שליש שניתי לו בתורת כהנים ולא עמד מפני ואמר לו שמא בהן יושב ומהרהר,טעמא דבהן יושב ומהרהר הא לאו הכי לא,לא קשיא הא בבתי גואי הא בבתי בראי,ה"נ מסתברא דאמר רבה בר בר חנה אמר ר' יוחנן בכל מקום מותר להרהר חוץ מבית המרחץ ומבית הכסא דילמא לאונסיה שאני,יכול יעצים עיניו כמי שלא ראהו אטו ברשיעי עסקינן,אלא יכול יעצים עיניו מקמי דלימטיה זמן חיובא דכי מטא זמן חיובא הא לא חזי ליה דקאים מקמיה ת"ל תקום ויראת,תנא איזוהי קימה שיש בה הידור הוי אומר זה ד' אמות אמר אביי לא אמרן אלא ברבו שאינו מובהק אבל ברבו המובהק מלא עיניו,אביי מכי הוה חזי ליה לאודניה דחמרא דרב יוסף דאתי הוה קאים אביי הוה רכיב חמרא וקא מסגי אגודא דנהר סגיא יתיב רב משרשיא ורבנן באידך גיסא ולא קמו מקמיה אמר להו ולאו רב מובהק אנא אמרו ליה לאו אדעתין:,ר' שמעון בן אלעזר אומר מנין לזקן שלא יטריח ת"ל זקן ויראת אמר אביי נקטינן דאי מקיף חיי אביי מקיף רבי זירא מקיף,רבינא הוה יתיב קמיה דר' ירמיה מדיפתי חלף ההוא גברא קמיה ולא מיכסי רישא אמר כמה חציף הא גברא א"ל דלמא ממתא מחסיא ניהו דגיסי בה רבנן,איסי בן יהודה אומר מפני שיבה תקום ואפילו כל שיבה במשמע אמר ר' יוחנן הלכה כאיסי בן יהודה ר' יוחנן הוה קאי מקמי סבי דארמאי אמר כמה הרפתקי עדו עלייהו דהני רבא מיקם לא קאי הידור עבד להו,אביי יהיב ידא לסבי רבא משדר שלוחיה רב נחמן משדר גוזאי אמר אי לאו תורה כמה נחמן בר אבא איכא בשוקא,א"ר אייבו אמר ר' ינאי | 33a. b Before the hoary head of an elder you shall stand and revere; you shall stand and revere the face of an elder. From /b the fact b that /b the Merciful One b did not write this /b and thereby divide the two concepts, b learn from it /b that “elder” and “hoary head” are together referring to b one /b type of person., b The Master said /b previously in the i baraita /i : One b might /b have thought that b he should revere him through money, /b i.e., he is required to give him money in his honor; therefore, b the verse states: “You shall stand and you shall revere” /b (Leviticus 19:32). b Just as standing includes no monetary loss, so too, reverence /b is referring to an action b that includes no monetary loss. /b The Gemara asks: b And /b does b standing include no monetary loss /b at all? b Are we not dealing /b with a case b where he was piercing pearls, /b a highly remunerative task, b and in the meantime he must stand /b for the elder b and /b thereby b neglect his work, /b which causes him a loss?, b Rather, /b the verse b juxtaposes standing to reverence: Just as reverence does not include neglect /b of work, b so too, standing does not include neglect /b of work; therefore, one who is engaged in work is not obligated to stand before an elder. b And /b the verse b also juxtaposes reverence to standing: Just as standing includes no monetary loss, /b as standing applies only when it does not entail neglect of work, as explained previously, b so too, reverence /b is referring to an action b that includes no monetary loss. From here /b the Sages b stated: Craftsmen are not permitted to stand before Torah scholars when they are engaged in their work. /b ,The Gemara asks: b And /b are craftsmen b not /b required to stand before Torah scholars? b But didn’t we learn /b in a mishna ( i Bikkurim /i 3:3): When farmers bring their first fruits to Jerusalem, b all craftsmen stand before them, and greet them, and say to them: Our brothers from such and such a place, welcome! /b Since craftsmen would stand even for those engaged in a mitzva, all the more so should they stand for Torah scholars. b Rabbi Yoḥa says: /b There is no difficulty here, as indeed b they stood before /b those bringing first fruits, and yet b they would not stand before Torah scholars. /b ,Based on this b Rabbi Yosei bar Avin says: Come and see how beloved is a mitzva /b performed b in its /b proper b time, as /b the craftsmen b stood before those /b who were fulfilling a mitzva, whereas b they did not stand before Torah scholars. /b The Gemara responds: This does not prove that the same applies to all mitzvot performed in their proper times, as b perhaps it is different there, /b with regard to the bringing of the first fruits; for b if so, /b i.e., if one does not treat those who bring first fruits with such honor, they will not want to come at all, b and you will cause them to stumble /b and sin b in the future. /b Consequently, the Sages instituted that those bringing first fruits should be treated with special honor. This reasoning does not apply to people performing other mitzvot., b The Master said /b previously: One b might /b have thought that b one should /b also b stand before /b an Elder b in the lavatory or in the bathhouse; /b therefore, the verse said: “You shall stand and you shall revere,” which indicates that the mitzva of standing applies only in a place where there is reverence. The Gemara asks: b And /b does one b not /b show honor in a lavatory? b But Rabbi Ḥiyya was sitting /b in b a bathhouse and Rabbi Shimon bar Rabbi /b Yehuda HaNasi b passed by, and he did not stand before him. And /b Rabbi Shimon bar Rabbi Yehuda HaNasi b became angry and went and said to his father, /b Rabbi Yehuda HaNasi: b I taught /b Rabbi Ḥiyya b two /b of the b five /b parts b of the book of Psalms, and /b yet b he did not stand before me. /b This indicates that a display of honor is appropriate even in a bathhouse., b And furthermore, bar Kappara, and some say /b it was b Rabbi Shmuel bar Rabbi Yosei, was sitting in a bathhouse. Rabbi Shimon bar Rabbi /b Yehuda HaNasi b entered and passed by, and he did not stand before him. /b Rabbi Shimon b became angry and went and said to his father: I taught him two /b of the b nine /b parts b of i Torat Kohanim /i , /b the halakhic midrash on Leviticus, b and /b yet b he did not stand before me. And /b Rabbi Yehuda HaNasi b said to /b Rabbi Shimon: b Perhaps he was sitting and contemplating /b what you taught him and did not see you come in.,The Gemara explains the proof: The fact that b the reason /b he might have been exempt was b that he was sitting and pondering /b the lessons indicates that b if that were not so, /b Rabbi Yehuda HaNasi would b not /b have justified such behavior. One must stand before a Sage even in a bathhouse.,The Gemara answers that this is b not difficult: This /b i halakha /i , that one is not required to stand in a bathhouse, applies b to the inner rooms, /b where everyone is naked; standing in a place of this kind certainly does not bestow honor. b That /b i halakha /i , that one is obligated to stand in a bathhouse, applies b to the outer rooms, /b where people are still dressed. Standing is a sign of respect in these rooms.,The Gemara comments: b So too, it is reasonable /b that this is the correct explanation, b as Rabba bar bar Ḥana says /b that b Rabbi Yoḥa says: One is permitted to contemplate /b matters of Torah b everywhere, except for the bathhouse and the lavatory. /b Since Rabbi Yehuda HaNasi suggested that the student might have been sitting and pondering his studies, it can be assumed that the episode occurred in a location where only some of the i halakhot /i governing one’s behavior in a bathhouse apply, i.e., the outer rooms. The Gemara rejects this proof: b Perhaps one /b whose studies are b beyond his control is different; /b it is possible he was so absorbed in Torah study that he forgot that he was in a place where it is prohibited to think about sacred matters.,It is taught in the same i baraita /i : One b might /b have thought that b one may close his eyes like one who does not see /b the elder; therefore, the verse states: “Before the hoary head you shall stand, and you shall revere the face of an elder, and you shall fear your God” (Leviticus 19:32). The Gemara expresses surprise at this statement: b Is that to say /b that b we are dealing with wicked people /b who would intentionally act this way to avoid fulfilling a mitzva?, b Rather, /b this means: One b might /b have thought that b one may close his eyes before the obligation /b to stand b arrives, /b i.e., when the elder is still far off. This would mean b that when the obligation /b does b arrive he will not see him, /b such b that /b he would be required b to stand before him. /b In this manner he thinks that he can avoid the obligation altogether. Therefore b the verse states: “You shall stand…and you shall fear,” /b i.e., one should fear He who knows the secrets of one’s heart.,§ A Sage b taught: What is /b the type of b standing that indicates reverence? You must say /b that this applies when it is clear that one is standing in the elder’s honor, which is within b four cubits /b of him. b Abaye said: We said /b this i halakha /i , that one must stand within four cubits of the elder, b only with regard to /b one b who is not his primary teacher; but for his primary teacher /b he must stand when he is b within his range of vision, /b i.e., as soon as he sees him, even if he is more than four cubits away.,The Gemara likewise reports that b Abaye would stand as soon as he saw the ear of Rav Yosef’s donkey coming /b toward him. The Gemara relates: b Abaye was riding a donkey along the bank of the Sagya River. Rav Mesharshiyya and /b other b rabbis were sitting on the other bank /b of the river, b and they did not stand before him. /b Abaye b said to them: Am I not /b your b primary teacher? /b You are therefore required to stand before me, despite the fact that I am far away. b They said to him: That /b did b not /b enter b our minds, /b i.e., we did not see you at all.,§ It was further stated in the i baraita /i that b Rabbi Shimon ben Elazar says: From where /b is it derived that b an elder should not trouble /b others to honor him? b The verse states: /b “And you shall revere the face of b an elder, and you shall fear /b your God.” b Abaye said: We have a tradition that if /b a Sage b circumnavigates /b an area so that people will not have to stand before him, he b will live /b a long life. The Gemara relates that b Abaye /b would b circumnavigate /b an area, and likewise b Rabbi Zeira /b would b circumnavigate /b an area.,The Gemara cites another incident involving honor one demonstrates for his teacher. Once, when b Ravina was sitting before Rabbi Yirmeya of Difti, a certain man passed before him and did not cover his head. /b Ravina b said: How rude is this man, /b who does not show respect by covering his head in honor of a rabbi. Rabbi Yirmeya of Difti b said to him: Perhaps he is from /b the city of b Mata Meḥasya, where rabbis are common /b and the people living there are consequently not as careful to display honor as those in other places.,§ It was stated previously that b Isi ben Yehuda says /b that as the verse states: b “Before the hoary head you shall stand,” /b it indicates that b even anyone of hoary head is included, /b not only a Torah scholar. b Rabbi Yoḥa said: /b The b i halakha /i /b is b in accordance with /b the opinion of b Isi ben Yehuda. /b The Gemara relates: b Rabbi Yoḥa /b himself b would stand before Aramean, /b i.e., gentile, b elders. He said: How many experiences [ i harpatkei /i ] have occurred to these /b individuals. It is appropriate to honor them, due to the wisdom they have garnered from their long lives. b Rava would not stand before them, /b but b he displayed reverence to them. /b , b Abaye would extend a hand to elders /b so that they could lean on him. b Rava would send his agent /b to help them. b Rav Naḥman would send officers [ i goza’ei /i ], /b his servants, to assist elders. b He said: If not for the Torah, how many /b people named b Naḥman bar Abba would there be in the marketplace? /b In other words, I am not permitted to treat my Torah study lightly by assisting them myself, as I can perform this mitzva through others., b Rabbi Aivu says /b that b Rabbi Yannai says: /b |
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330. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Kalmin (1998) 37| 29b. הניחו בקופסא דברי הכל טמא לא נחלקו אלא שתלאו במגוד או שהניחו לאחורי הדלת ר' אליעזר סבר מדלא זרקו באשפה דעתיה עילויה ומאי קרי ליה שלא מן המוכן דלגבי קופסא לאו מוכן הוא ור' יהושע סבר מדלא הניחו בקופסא בטולי בטליה ומאי קרי ליה מוכן דלגבי אשפה מוכן הוא ור' עקיבא בתלאו במגוד סבר כרבי אליעזר בהניחו אחורי הדלת סבר לה כרבי יהושע,והדר ביה ר"ע לגביה דר' יהושע ממאי אמר רבא מדקתני פתילת הבגד מאי איריא דתני פתילת הבגד ליתני פתילה של בגד מאי פתילת הבגד דעדיין בגד הוא:, big strongמתני׳ /strong /big לא יקוב אדם שפופרת של ביצה וימלאנה שמן ויתננה על פי הנר בשביל שתהא מנטפת ואפילו היא של חרס ורבי יהודה מתיר אבל אם חברה היוצר מתחלה מותר מפני שהוא כלי אחד לא ימלא אדם קערה של שמן ויתננה בצד הנר ויתן ראש הפתילה בתוכה בשביל שתהא שואבת ורבי יהודה מתיר:, big strongגמ׳ /strong /big וצריכא דאי אשמעינן שפופרת של ביצה בהא קאמרי רבנן דכיון דלא מאיסא אתי לאסתפוקי מינה אבל של חרס דמאיסא אימא מודו ליה לרבי יהודה ואי אשמעינן של חרס בהא קאמר רבי יהודה אבל בההיא אימא מודי להו לרבנן ואי אשמעינן הנך תרתי בהני קאמר רבי יהודה משום דלא מיפסק אבל קערה דמיפסקא אימא מודי להו לרבנן ואי אשמעינן בההיא בההיא קאמרי רבנן אבל בהני תרתי אימא מודו לרבי יהודה צריכא:,ואם חברה היוצר מתחלה מותר וכו': תנא אם חברה בסיד ובחרסית מותר והאנן יוצר תנן מאי יוצר כעין יוצר:,תניא א"ר יהודה פעם אחת שבתינו בעליית בית נתזה בלוד והביאו לנו שפופרת של ביצה ומלאנוה שמן ונקבנוה והנחנוה על פי הנר והיה שם ר"ט וזקנים ולא אמרו לנו דבר אמרו לו משם ראיה שאני בית נתזה דזריזין הן,אבין ציפוראה גרר ספסלא בעיליתא דשישא לעילא מרבי יצחק בן אלעזר א"ל אי שתוקי לך כדשתיקו ליה חבריא לר' יהודה נפיק מיניה חורבא גזירה עליתא דשישא אטו עליתא דעלמא,ריש כנישתא דבצרה גרר ספסלא לעילא מר' ירמיה רבה א"ל כמאן כר"ש אימר דאמר ר"ש בגדולים דלא אפשר בקטנים מי אמר ופליגא דעולא דאמר עולא מחלוקת בקטנים אבל בגדולים ד"ה מותר,מתיב רב יוסף ר"ש אומר גורר אדם מטה כסא וספסל ובלבד שלא יתכוין לעשות חריץ קתני גדולים וקתני קטנים קשיא לתרווייהו,עולא מתרץ לטעמיה ור' ירמיה רבה מתרץ לטעמיה עולא מתרץ לטעמיה מטה דומיא דכסא ור' ירמיה רבה מתרץ לטעמי' כסא דומיא דמטה,מתיב רבה מוכרי כסות מוכרין כדרכן ובלבד שלא יתכוין בחמה מפני החמה ובגשמים מפני הגשמים והצנועין מפשילין במקל לאחוריהן והא הכא דאפשר למיעבד כצנועין דכי קטנים דמי וכי לא מתכוין שרי ר"ש לכתחלה תיובתא דר"י רבה תיובתא:, big strongמתני׳ /strong /big המכבה את הנר מפני שהוא מתירא מפני נכרים ומפני ליסטי' מפני רוח רעה מפני החולה שיישן פטור כחס על הנר כחס על השמן כחס על הפתילה חייב רבי יוסי פוטר בכולן חוץ מן הפתילה מפני שהוא עושה פחם: | 29b. If b one placed it in a box, everyone agrees /b that it can become b ritually impure /b because his placing the cloth in a box indicates that he considers the cloth significant and is keeping it in order to use it. b They only disagreed /b in a case b where one hung /b the garment b on a dryer, /b i.e., a stake in the wall, b or where he placed it behind a door. Rabbi Eliezer held: From /b the fact that b he did not throw it in the garbage /b dump, b it is /b certainly b on his mind /b and he is planning to use it. b And what /b is the reason that b he called it not prepared? /b It is because, b relative to /b a cloth placed in b a box, it is not /b considered b prepared /b for use. b And Rabbi Yehoshua held /b that b since he did not place it in a box, /b certainly b he has negated its /b garment status. b And what /b is the reason that b he called it prepared? /b Because b relative /b to one thrown in b the garbage, /b this garment b is prepared /b for use, although, in fact, the cloth has already been negated. b And Rabbi Akiva, /b in the case b where he hung it on a dryer, held in accordance with /b the opinion of b Rabbi Eliezer /b that one has not yet negated it from use and it can therefore become ritually impure. In the case b where he placed it behind a door, Rabbi Akiva held in accordance with /b the opinion of b Rabbi Yehoshua /b that, in doing so, he negated its garment status, and it can no longer become ritually impure.,The Gemara comments: b And Rabbi Akiva retracted his /b opinion in favor of the opinion of b Rabbi Yehoshua /b and held in accordance with his opinion. And b from where /b do we know this? b Rava said: From /b the term that b we learned /b in our mishna: b The wick /b of a b garment [ i petilat habeged /i ]. Why did it /b specifically b teach: The wick /b of a b garment? Teach /b that i halakha /i using the phrase: b A wick /b made b from a garment. What is /b the reason that the mishna taught: b A wick /b of a b garment? /b It is because b it remains a garment. /b Nevertheless, Rabbi Akiva deemed it ritually pure, in accordance with the opinion of Rabbi Yehoshua., strong MISHNA: /strong The fundamental dispute in this mishna is with regard to the determination whether or not indirect acts of kindling and extinguishing fall within the parameters of the prohibition on Shabbat. The Rabbis said: b A person may not pierce /b a hole in b an eggshell and fill it with oil, and place it over /b the mouth of b a lamp so that /b the egg b will drip /b additional oil into the lamp and thereby extend the time that it burns. b And /b this is the ruling b even /b if b it is /b not an actual egg but an b earthenware /b vessel. b And Rabbi Yehuda permits /b doing so. b However, if the craftsman, /b who crafts ceramic vessels, b attached /b the egg to the lamp b from the outset, one is permitted /b to fill it with oil b because it /b constitutes b a single, /b large b vessel. /b The Rabbis decreed that b a person may not fill a bowl with oil, and place it beside the lamp, and place the /b unlit b head of the wick into /b the bowl b so that it draws /b additional oil from the bowl and thereby extend the time that the lamp burns. b And Rabbi Yehuda permits /b doing so., strong GEMARA: /strong The Gemara comments on the fact that the mishna cited three cases that all share the same rationale: b And /b it was b necessary /b to cite all of the aforementioned cases because it is impossible to derive one from the other. b As, had /b the Gemara only b taught us /b the prohibition of b an eggshell, /b I would have said that, specifically b in that /b case, b the Rabbis said /b that it is prohibited to do so. b Since /b the egg b is not /b dirty and b disgusting, /b there is room for concern that one might b come to take /b oil b from it, /b which would be tantamount to taking oil from a burning lamp on Shabbat, because it causes the flame to be extinguished faster. b However, /b an b earthenware /b tube b that /b is b disgusting, say /b that the Rabbis b agree with Rabbi Yehuda /b that there is no room for concern, and even according to their opinion it would be permitted. b And, /b conversely, b had /b the Gemara only b taught us /b the prohibition of an b earthenware /b tube, I would have said that, specifically b in that /b case, b Rabbi Yehuda says /b that one is permitted to do so because it is disgusting, as explained above; b however, in that /b case of the eggshell that is not disgusting, b say /b that b he agrees with the Rabbis /b that it is prohibited. b And had /b the Gemara b taught us /b only b those two /b cases of the eggshell and the earthenware tube, I would have said that, specifically b in those /b cases, b Rabbi Yehuda said /b that it is permitted b because there is no separation /b between the lamp and the second receptacle. b However, in the case of a bowl, which /b is b separate, say /b that b he agrees with the Rabbis /b that it is prohibited. b And, /b conversely, b had /b the Gemara b only taught us in that /b case of the added bowl, I would have said that only b in that /b case did the Rabbis say it is prohibited because it is separate. b However, in these two /b cases of the eggshell and the ceramic tube, b I would say /b that the Rabbis b agree with Rabbi Yehuda /b and permit doing so. Therefore, b it was necessary /b for the mishna to specifically state the i halakha /i in each of the cases cited., b And /b we also learned in our mishna that b if the craftsman attached /b the tube to the lamp b from the outset, it is permitted /b to fill it with oil and use it. b It was taught /b in a i baraita /i that even b if /b a homeowner b attached it /b to the vessel before Shabbat b by means of plaster or with /b dry b potter’s clay, it is permitted. /b The Gemara asks: b Didn’t we /b specifically b learn /b in the mishna: If the b craftsman /b attached it from the outset, not a layman? The Gemara answers: b What /b is the meaning of b craftsman /b in the mishna? It refers to any attachment b similar to /b the attachment of the b craftsman. /b ,With regard to the dispute between Rabbi Yehuda and the Rabbis, b it was taught /b in a i baraita /i that b Rabbi Yehuda said /b to the Rabbis: b One time /b we spent b our Shabbat in the upper story of the house of Nit’za in /b the city of b Lod. And they brought us an eggshell, and we filled it with oil, and pierced it, and left it over the lamp /b in order to extend its burning. b And Rabbi Tarfon and /b other b Elders were there and they did not say anything to us. /b Apparently, there is no prohibition. The Rabbis b said to him: /b Do you bring b proof from there? /b The legal status of the Elders who were sitting in the house of b Nit’za is different. They are vigilant. /b There is no room for concern lest they use the oil in the eggshell and accelerate the extinguishing of the lamp. However, in every other circumstance, doing so is prohibited.,The Gemara relates: b Avin from /b the city of b Tzippori dragged a bench in an upper story, /b whose floor was made of b marble, before Rabbi Yitzḥak ben Elazar. /b Rabbi Yitzḥak ben Elazar b said to him: If I remain silent /b and say nothing b to you, as /b Rabbi Tarfon and b the members of the group /b of Elders b were silent /b and said nothing b to Rabbi Yehuda, damage will result, /b as it will lead to unfounded leniency in the future. Had they told Rabbi Yehuda at that time that it is prohibited to puncture the eggshell, he would not have disagreed with the Rabbis. He would not have mistakenly derived a general leniency. So too, here the Sages issued b a decree /b on b a marble- /b floored b upper story due to a standard upper story /b with an earth floor. One who drags a bench on an earth floor will create a furrow.,On the topic of dragging, the Gemara relates that b the Head of the i Kenesset /i /b of b Batzra dragged a bench before Rabbi Yirmeya the Great /b on Shabbat. Rabbi Yirmeya b said to him: In accordance with whose /b opinion do you permit yourself to drag a bench on Shabbat? Is it b in accordance with /b the opinion of b Rabbi Shimon? Say /b that b Rabbi Shimon said /b his statement specifically b with /b regard to b large /b benches b that /b are b impossible /b to move from place to place in any other way, b but in /b the case of b small /b benches b did he say /b that one is permitted to drag them? b And /b this b disagrees with /b the opinion b of Ulla, as Ulla said: /b The b dispute /b with regard to dragging is b in /b the case of b small /b benches; b however, in /b the case of b large /b benches, b everyone agrees that one is permitted /b to drag them, as there is no other way to move them., b Rav Yosef raised an objection /b from what was taught in a i baraita /i , b Rabbi Shimon says: One may drag a bed, a chair, and a bench /b across the floor on Shabbat even though it creates a furrow, b as long as he does not intend to create a furrow. /b This i baraita /i b teaches /b about b large /b objects, like a bed, b and teaches /b about small objects, like a chair. If so, b this is difficult for both /b Rabbi Yirmeya the Great and for Ulla. Rabbi Yirmeya holds that Rabbi Shimon prohibits dragging even small furniture. Ulla holds that even Rabbi Yehuda permits dragging large pieces of furniture. According to his opinion, there is no need for Rabbi Shimon to state that it is permitted.,The Gemara answers that b Ulla reconciles /b the objection b in accordance with his reasoning and Rabbi Yirmeya the Great reconciles /b the objection b in accordance with his reasoning. /b The Gemara explains: b Ulla reconciles /b the objection b in accordance with his reasoning: A bed, similar /b to b a chair; /b the i baraita /i is referring here to a small bed that can be carried like a chair, with regard to which there is a dispute between Rabbi Shimon and Rabbi Yehuda. b And Rabbi Yirmeya the Great reconciles /b the objection b in accordance with his reasoning: A chair, similar /b to b a bed; /b the i baraita /i is referring to dragging a heavy chair that cannot be moved in any other way., b Rabba raised an objection to /b Rabbi Yirmeya’s statement from that which we learned in a mishna: b Clothing merchants /b who sell garments made of diverse kinds, a prohibited mixture of wool and linen, b may sell them as they normally would /b to gentiles, and they may place the garments that they are selling on their shoulders and need not be concerned about the prohibition against wearing diverse kinds, b as long as /b the merchant b does not intend /b to benefit from the garments b in the sun /b as protection b from the sun, or in the rain /b as protection b from the rain. However, the modest /b people, those who are particularly fastidious in performing mitzvot, would b suspend /b the wool and linen garments b on a stick behind them. And here, /b in the case of dragging benches, b where it is possible to act like /b the b modest /b people, b as /b the clothes are b similar to small /b benches, b and /b nevertheless, b when /b one b does not intend /b to perform the prohibited action, b Rabbi Shimon permits /b dragging even b i ab initio /i /b . Rabbi Shimon holds that one who does not intend to violate a prohibition need not take an alternative course of action due to concern that resulting from his action, the prohibited act might come to be performed. Based on that principle, it is clear that Rabbi Shimon would permit dragging small benches since one does not intend to create a furrow in dragging them. This is a b conclusive refutation /b of the statement of b Rabbi Yirmeya the Great, /b who held that dragging small objects is prohibited according to Rabbi Shimon. The Gemara concludes: Indeed, it is a b conclusive refutation. /b , strong MISHNA: /strong b One who extinguishes the lamp /b on Shabbat b because he is afraid due to gentiles, /b from whom he is hiding in his home, b and due to thieves, /b or if one is afraid b due to an evil spirit, /b i.e., he is depressed and prefers sitting in the dark, or if he extinguished the flame b due to the sick person /b so that he b will sleep, /b he is b exempt. /b However, in a case where he extinguishes the flame in order to b spare the lamp, spare the oil, or spare the wick, /b he is b liable. Rabbi Yosei exempts /b him b in all of /b those cases, as in his opinion no labor prohibited by Torah law is being performed by extinguishing the flame, b except for /b the case where he seeks to spare b the wick. /b Only in that case is extinguishing a creative action b because he makes /b the wick into b charcoal /b by extinguishing the flame. |
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331. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Hirshman (2009) 57| 53a. וגשרים ונפשות שיש בהן בית דירה מוציאין את המדה כנגדן ועושין אותה כמין טבלא מרובעת כדי שיהא נשכר את הזויות:, big strongגמ׳ /strong /big רב ושמואל חד תני מעברין וחד תני מאברין,מאן דתני מאברין אבר אבר ומאן דתני מעברין כאשה עוברה (בראשית כג, ט),מערת המכפלה רב ושמואל חד אמר שני בתים זה לפנים מזה וחד אמר בית ועלייה על גביו,בשלמא למאן דאמר זה על גב זה היינו מכפלה אלא למאן דאמר שני בתים זה לפנים מזה מאי מכפלה,שכפולה בזוגות (בראשית לה, כז) ממרא קרית ארבע א"ר יצחק קרית הארבע זוגות אדם וחוה אברהם ושרה יצחק ורבקה יעקב ולאה (בראשית יד, א),ויהי בימי אמרפל רב ושמואל חד אמר נמרוד שמו ולמה נקרא שמו אמרפל שאמר והפיל לאברהם אבינו בתוך כבשן האש וחד אמר אמרפל שמו ולמה נקרא שמו נמרוד שהמריד את כל העולם כולו עליו במלכותו (שמות א, ח),ויקם מלך חדש על מצרים רב ושמואל חד אמר חדש ממש וחד אמר שנתחדשו גזירותיו,מ"ד חדש ממש דכתיב חדש ומאן דאמר שנתחדשו גזירותיו מדלא כתיב וימת וימלוך,ולמאן דאמר שנתחדשו גזירותיו הא כתיב (שמות א, ח) אשר לא ידע את יוסף מאי אשר לא ידע את יוסף דהוה דמי כמאן דלא ידע ליה ליוסף כלל:,(סימן שמונה עשרה ושנים עשר למדנו בדוד ויבן):,א"ר יוחנן י"ח ימים גידלתי אצל רבי אושעיא בריבי ולא למדתי ממנו אלא דבר אחד במשנתינו כיצד מאברין את הערים באלף,איני והאמר רבי יוחנן י"ב תלמידים היו לו לרבי אושעיא בריבי וי"ח ימים גידלתי ביניהן ולמדתי לב כל אחד ואחד וחכמת כל אחד ואחד,לב כל אחד ואחד וחכמת כל אחד ואחד גמר גמרא לא גמר איבעית אימא מנייהו דידהו גמר מיניה דידיה לא גמר ואב"א דבר אחד במשנתינו קאמר,וא"ר יוחנן כשהיינו לומדין תורה אצל ר' אושעיא היינו יושבין ארבעה ארבעה באמה אמר רבי כשהיינו לומדין תורה אצל רבי אלעזר בן שמוע היינו יושבין ששה ששה באמה,א"ר יוחנן רבי אושעיא בריבי בדורו כר' מאיר בדורו מה רבי מאיר בדורו לא יכלו חבריו לעמוד על סוף דעתו אף רבי אושעיא לא יכלו חבריו לעמוד על סוף דעתו,אמר ר' יוחנן לבן של ראשונים כפתחו של אולם ושל אחרונים כפתחו של היכל ואנו כמלא נקב מחט סידקית,ראשונים ר"ע אחרונים ר"א בן שמוע איכא דאמרי ראשונים ר' אלעזר בן שמוע אחרונים ר' אושעיא בריבי ואנו כמלא נקב מחט סידקית,אמר אביי ואנן כי סיכתא בגודא לגמרא אמר רבא ואנן כי אצבעתא בקירא לסברא אמר רב אשי אנן כי אצבעתא בבירא לשכחה,אמר רב יהודה אמר רב בני יהודה שהקפידו על לשונם נתקיימה תורתם בידם בני גליל שלא הקפידו על לשונם לא נתקיימה תורתם בידם,מידי בקפידא תליא מילתא אלא בני יהודה דדייקי לישנא ומתנחי להו סימנא נתקיימה תורתן בידן בני גליל דלא דייקי לישנא ולא מתנחי להו סימנא לא נתקיימה תורתן בידם,בני יהודה גמרו מחד רבה נתקיימה תורתן בידם בני גליל דלא גמרי מחד רבה לא נתקיימה תורתן בידם,רבינא אמר בני יהודה דגלו מסכתא נתקיימה תורתן בידם בני גליל דלא גלו מסכתא לא נתקיימה תורתן בידם,דוד גלי מסכתא שאול לא גלי מסכתא דוד דגלי מסכתא כתיב ביה (תהלים קיט, עד) יראיך יראוני וישמחו שאול דלא גלי מסכתא כתיב ביה ((שמואל א יד, מז) אל כל) אשר יפנה | 53a. b and bridges and monuments /b over graves b in which there is a residence, one extends the measure /b of that side of the city as though there were other structures b opposite them /b in the adjacent corner of the city. b And /b prior to measuring the Shabbat limit, b one renders /b the city b like a square tablet so that it gains the corners, /b although there are actually no houses in those corners., strong GEMARA: /strong The Gemara cites a dispute with regard to the mishna’s terminology. b Rav and Shmuel /b disagreed: b One taught /b that the term in the mishna is b i me’abberin /i , /b with the letter i ayin /i , b and one taught /b that the term in the mishna is b i me’abberin /i , /b with the letter i alef /i .,The Gemara explains: b The one who taught i me’abberin /i /b with an i alef /i explained the term in the sense of b limb /b [ b i ever /i /b ] by b limb. /b Determination of the city’s borders involves the addition of limbs to the core section of the city. b And the one who taught i me’abberin /i /b with an i ayin /i explained the term in the sense of b a pregt woman /b [ b i ubbera /i /b ] whose belly protrudes. In similar fashion, all the city’s protrusions are incorporated in its Shabbat limit.,Apropos this dispute, the Gemara cites similar disputes between Rav and Shmuel. With regard to b the Machpelah Cave, /b in which the Patriarchs and Matriarchs are buried, b Rav and Shmuel /b disagreed. b One said: /b The cave consists of b two rooms, one /b farther b in /b than b the other. And one said: /b It consists of b a room and /b a second b story above it. /b ,The Gemara asks: b Granted, /b this is understandable b according to the one who said /b the cave consists of b one /b room b above the other, /b as b that is /b the meaning of b Machpelah, double. However, according to the one who said /b it consists of b two rooms, one /b farther b in /b than b the other, /b in b what /b sense is it b Machpelah? /b Even ordinary houses contain two rooms.,Rather, it is called Machpelah in the sense b that it is doubled with /b the Patriarchs and Matriarchs, who are buried there b in pairs. /b This is similar to the homiletic interpretation of the alternative name for Hebron mentioned in the Torah: b “Mamre /b of b Kiryat Ha’Arba, /b which is Hebron” (Genesis 35:27). b Rabbi Yitzḥak said: /b The city is called Kiryat Ha’Arba, the city of four, because it is b the city of the four couples /b buried there: b Adam and Eve, Abraham and Sarah, Isaac and Rebecca, /b and b Jacob and Leah. /b ,They disagreed about this verse as well: b “And it came to pass in the days of Amraphel” /b (Genesis 14:1). b Rav and Shmuel /b both identified Amraphel with Nimrod. However, b one said: Nimrod was his name. And why was his name called Amraphel? /b It is a contraction of two Hebrew words: b As he said [ i amar /i ] /b the command b and cast [ i hippil /i ] our father Abraham into the fiery furnace, /b when Abraham rebelled against and challenged his proclaimed divinity. b And one said: Amraphel was his name. And why was his name called Nimrod? Because he caused the entire world to rebel [ i himrid /i ] /b against b God during his reign. /b ,They also disagreed about this verse: b “There arose a new king over Egypt, /b who knew not Joseph” (Exodus 1:8). b Rav and Shmuel /b disagreed. b One said: /b He was b actually /b a b new /b king, b and one said: /b He was in fact the old king, but b his decrees were new. /b ,The Gemara explains. b The one who said /b he was b actually /b a b new /b king based his opinion on the fact b that it is written /b in the verse that he was b new. And the one who said that his decrees were new /b derived his opinion b from /b the fact b that it is not written: And /b the king b died, and /b his successor b reigned, /b as it is written, for example, with regard to the kings of Edom (Genesis 36).,The Gemara asks: b And according to the one who said that his decrees were new, isn’t it written: “Who knew not Joseph”? /b If it were the same king, how could he not know Joseph? The Gemara explains: b What is /b the meaning of the phrase: b “Who knew not Joseph”? /b It means b that he /b conducted himself b like one who did not know Joseph at all. /b ,The Gemara cites a b mnemonic /b of key words from a series of traditions cited below: b Eighteen and twelve we studied, with regard to David, and he will understand. /b , b Rabbi Yoḥa said: I spent eighteen days with Rabbi Oshaya the Distinguished [ i Beribbi /i ], and I learned from him only one matter in our Mishna. /b In the phrase: b How does one extend cities, /b the word i me’abberin /i is spelled b with an i alef /i . /b ,The Gemara asks: b Is this so? Didn’t Rabbi Yoḥa say: Rabbi Oshaya the Distinguished had twelve students, and I spent eighteen days among them, and I learned the heart of each and every one, /b i.e., the nature and character of each student, b and the /b extent of the b wisdom of each and every one? /b How could Rabbi Yoḥa say that he learned only one matter?,The Gemara answers: It is possible that b he learned the heart of each and every one and the wisdom of each and every one, /b but b he did not learn /b substantive b tradition. /b And b if you wish, say /b instead: b From /b the students b themselves he learned /b many things; b from /b Rabbi Oshaya b himself he did not learn /b anything beyond that one matter. b And if you wish, say /b instead: Rabbi Yoḥa meant to b say /b that he learned only one matter b in our Mishna /b from Rabbi Oshaya, but he learned other matters from him based on i baraitot /i and other sources., b And Rabbi Yoḥa said /b about that period: b When we were studying Torah with Rabbi Oshaya, /b it was so crowded with students that b we would sit four in each /b square b cubit. /b Similarly, b Rabbi /b Yehuda HaNasi b said: When we were studying Torah with Rabbi Elazar ben Shamua, we would sit six in each /b square b cubit. /b , b Rabbi Yoḥa said /b about his teacher: b Rabbi Oshaya the Distinguished /b was as great b in his generation as Rabbi Meir /b was b in his generation: Just as /b with regard to b Rabbi Meir, in his generation his colleagues were unable to fully grasp /b the profundity of b his thinking /b due to the subtlety of his great mind, b so /b it was with b Rabbi Oshaya; his colleagues were unable to fully grasp /b the profundity of b his thinking. /b ,Similarly, b Rabbi Yoḥa said: The hearts, /b i.e., the wisdom, b of /b the b early /b Sages were b like the doorway to the Entrance Hall /b of the Temple, which was twenty by forty cubits, b and /b the hearts b of /b the b later /b Sages b were like the doorway to the Sanctuary, /b which was ten by twenty cubits. b And we, /b i.e., our hearts, b are like /b the b eye of a fine needle. /b ,He explains: The term b early /b Sages is referring to b Rabbi Akiva, /b and the term b later /b Sages is referring to his student, b Rabbi Elazar ben Shamua. Some say /b that the term b early /b Sages refers to b Rabbi Elazar ben Shamua /b and that the term the b later /b Sages refers to b Rabbi Oshaya the Distinguished. And we are like /b the b eye of a fine needle. /b ,On the topic of the steady decline of the generations, b Abaye said: And we, /b as far as our capabilities are concerned, b are like a peg in the wall with regard to /b Torah b study. /b Just as a peg enters a wall with difficulty, our studies penetrate our minds only with difficulty. b Rava said: And we are like a finger in wax [ i kira /i ] with regard to logical reasoning. /b A finger is not easily pushed into wax, and it extracts nothing from the wax. b Rav Ashi said: We are like a finger in a pit with regard to forgetfulness. /b Just as a finger easily enters a large pit, similarly, we quickly forget our studies.,The Gemara continues the discussion relating to study and comprehension, and cites that which b Rav Yehuda said that Rav said: /b With regard to b the people of Judea, who were particular in their speech /b and always made certain that it was both precise and refined, b their Torah /b knowledge b endured for them; /b with regard to b the people of the Galilee, who were not particular in their speech, their Torah /b knowledge b did not endure for them. /b ,The Gemara asks: b Is /b this b matter at all dependent on /b being b particular /b with one’s language? b Rather, /b with regard to b the people of Judea, who were precise in their language and /b who b would formulate mnemonics /b for their studies, b their Torah /b knowledge b endured for them; /b with regard to b the people of the Galilee, who were not precise in their language and /b who b would not formulate mnemonics, their Torah /b knowledge b did not endure for them. /b ,Furthermore, with regard to b the people of Judea, /b who b studied from one teacher, their Torah /b knowledge b endured for them, /b as their teacher provided them with a consistent approach; however, with regard to b the people of the Galilee, who did not study from one teacher, /b but rather from several teachers, b their Torah /b knowledge b did not endure for them, /b as it was a combination of the approaches and opinions of a variety of Sages., b Ravina said: /b With regard to b the people of Judea, who would /b publicly b disclose the tractate /b to be studied in the coming term so that everyone could prepare and study it in advance ( i ge’onim /i ), b their Torah /b knowledge b endured for them; /b with regard to b the people of the Galilee, who would not disclose the tractate /b to be studied in the coming term, b their Torah /b knowledge b did not endure for them. /b ,The Gemara relates that King b David would disclose the tractate /b to be studied in advance, whereas b Saul would not disclose the tractate /b to be studied. b With regard to David, who would disclose the tractate, it is written: “Those who fear You will see me and be glad” /b (Psalms 119:74), since all were prepared and could enjoy his Torah. b With regard to Saul, who would not disclose the tractate /b to be studied, b it is written: “And wherever he turned himself /b |
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332. Pseudo Clementine Literature, Recognitions, 10.71 (4th cent. CE - 5th cent. CE) Tagged with subjects: •houses of worship Found in books: Scopello (2008) 316 | 10.71. So great grace of His power did the Holy Spirit show on that day, that all, from the least to the greatest, with one voice confessed the Lord; and not to delay you with many words, within seven days, more than ten thousand men, believing in God, were baptized and consecrated by sanctification: so that Theophilus, who was more exalted than all the men of power in that city, with all eagerness of desire consecrated the great palace of his house under the name of a church, and a chair was placed in it for the Apostle Peter by all the people; and the whole multitude assembling daily to hear the word, believed in the healthful doctrine which was avouched by the efficacy of cures. |
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| 333. Servius, Commentary On The Aeneid, 1.292, 2.116, 7.188, 11.832-11.833 (4th cent. CE - 5th cent. CE) Tagged with subjects: •domus augusta (house of augustus) •pompeii, house of the vettii •interior spaces, palaces and houses of wealthy Found in books: Jenkyns (2013) 293; Mueller (2002) 59; Rutledge (2012) 59 |
| 334. Scriptores Historiae Augustae, Al. Sev., 49.6 (4th cent. CE - 5th cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 371 |
| 335. Macrobius, Saturnalia, 3.14.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •pompeii, “house of the triclinium,” fresco of female diner •murals, “house of the triclinium” Found in books: Cosgrove (2022) 181 |
| 336. Marinus, Vita Proclus, 10, 19, 28-30, 36-37, 6-7 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 288 |
| 337. Rufinus of Aquileia, In Suam Et Eusebii Caesariensis Latinam Ab Eo Factam Historiam, a b c d\n0 2(11).23 2(11).23 2(11) 23 (4th cent. CE - 5th cent. CE) Tagged with subjects: •cult personnel (egyptian and greco-egyptian), gate-keeper of the house of life •dream interpreters/interpretation (egypt), and house of life •religion (egyptian and greco-egyptian), house of life •temple medicine (egypt), house of life and medicine Found in books: Renberg (2017) 723 |
| 338. Scriptores Historiae Augustae, Tyranni Triginta, 25.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sallust, house of Found in books: Rutledge (2012) 189 |
| 339. Gregory of Nazianzus, Carmina De Se Ipso, 38-44, 37 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Cosgrove (2022) 184 |
| 340. Augustine, Confessions, 1.8.13 (4th cent. CE - 5th cent. CE) Tagged with subjects: •house of sutoria primigenia at pompeii •house of the arches at pompeii Found in books: Mackey (2022) 266, 269 |
| 341. Scriptores Historiae Augustae, Pescennius Niger, 12.4-12.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sallust, house of Found in books: Rutledge (2012) 189 |
| 342. Claudianus, In Rufinium Libri Ii, 2.191 (4th cent. CE - 5th cent. CE) Tagged with subjects: •house, ‘house of proclus’ (athens) Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 127 |
| 343. Himerius, Orations, 64.3 (4th cent. CE - 4th cent. CE) Tagged with subjects: •house, house of socrates Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 189 |
| 344. Hilary of Poitiers, Tractatus Mysteriorum, 19.186-19.188 (4th cent. CE - 4th cent. CE) Tagged with subjects: •marius, house of •pompeii, house of Found in books: Clark (2007) 265 |
| 345. Scriptores Historiae Augustae, Hadrian, 17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 57 |
| 346. Itinerarium Hierosolymitanum, Itinerarium Burdigalense, 592 (4th cent. CE - 4th cent. CE) Tagged with subjects: •caiaphas, house of caiaphas Found in books: Mendez (2022) 35 |
| 347. Scriptores Historiae Augustae, Carus, 19.1-19.2 (4th cent. CE - 5th cent. CE) Tagged with subjects: •sallust, house of Found in books: Rutledge (2012) 188 |
| 348. Synesius of Cyrene, Letters, 136 (4th cent. CE - 5th cent. CE) Tagged with subjects: •house, ‘house of proclus’ (athens) Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 23 |
| 349. Synesius of Cyrene, Letters, 136 (4th cent. CE - 5th cent. CE) Tagged with subjects: •house, ‘house of proclus’ (athens) Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 23 |
| 350. Zosimus, New History, 5.5 (5th cent. CE - 5th cent. CE) Tagged with subjects: •house, ‘house of proclus’ (athens) Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 127 |
| 351. Jerome, Letters, 101.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •house of pilate Found in books: Klein and Wienand (2022) 142 |
| 352. Jerome, Commentary On Isaiah, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •house of the sun Found in books: Piotrkowski (2019) 334 |
| 353. Jerome, On Illustrious Men, 15 (5th cent. CE - 5th cent. CE) Tagged with subjects: •house, possession of Found in books: Lampe (2003) 21 |
| 354. Jerome, Letters, 101.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •house of pilate Found in books: Klein and Wienand (2022) 142 |
| 355. Proclus, In Platonis Timaeum Commentarii, 1.26.13, 1.84.20, 1.84.28 (5th cent. CE - 5th cent. CE) Tagged with subjects: •house, ‘house of proclus’ (athens) Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 33 |
| 356. Jerome, Letters, 101.2 (5th cent. CE - 5th cent. CE) Tagged with subjects: •house of pilate Found in books: Klein and Wienand (2022) 142 |
| 357. Anon., Avot Derabbi Nathan B, 10 (6th cent. CE - 8th cent. CE) Tagged with subjects: •house of boethus Found in books: Piotrkowski (2019) 345 |
| 358. Procopius, De Bellis, 3.2.24 (6th cent. CE - 6th cent. CE) Tagged with subjects: •sallust, house of Found in books: Rutledge (2012) 188 |
| 359. Maximus The Confessor, Quaestiones Ad Thalassium , 1145 (6th cent. CE - 7th cent. CE) Tagged with subjects: •house of dice Found in books: Keddie (2019) 64 |
| 360. Epigraphy, Ig Iv Ii/Iii, 1296-1298, 1416, 1526, 1544-1547, 1299 Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 147 |
| 361. Julian (Emperor), In Constantium Imperatorem 2, None Tagged with subjects: •house, house of socrates Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 189 |
| 362. Velleius Paterculus, Roman History, 1.11.5, 2.1.1-2.1.2, 2.45, 2.81.3, 2.126.1 Tagged with subjects: •golden house of nero •houses, location of poor •houses, location of wealthy •augustus, palatine hill house of •domus augusta (house of augustus) Found in books: Fertik (2019) 63; Jenkyns (2013) 80, 184; Mueller (2002) 17 |
| 363. Valerius Maximus, Memorable Deeds And Sayings, None Tagged with subjects: •nan Found in books: Roller (2018) 57 |
364. Vergil, Georgics, 1.163, 1.388-1.389, 1.498-1.499, 2.461-2.474, 4.360-4.367, 4.374, 4.385 Tagged with subjects: •house of fabius ululitremulus (pompeii), house of the tragic poet (pompeii) •houses, location of wealthy •augustus, houses of •houses, interiors of wealthy •interior spaces, palaces and houses of wealthy •houses, tecta (house/roof) •tecta (house/roof) Found in books: Jenkyns (2013) 78, 150, 276, 285, 305; Johnson and Parker (2009) 299| 1.163. tardaque Eleusinae matris volventia plaustra 1.388. Tum cornix plena pluviam vocat inproba voce 1.389. et sola in sicca secum spatiatur harena. 1.498. Di patrii, Indigetes, et Romule Vestaque mater, 1.499. quae Tuscum Tiberim et Romana Palatia servas, 2.461. Si non ingentem foribus domus alta superbis 2.462. mane salutantum totis vomit aedibus undam, 2.463. nec varios inhiant pulchra testudine postis 2.464. inlusasque auro vestes Ephyreiaque aera, 2.465. alba neque Assyrio fucatur lana veneno 2.466. nec casia liquidi corrumpitur usus olivi: 2.467. at secura quies et nescia fallere vita, 2.468. dives opum variarum, at latis otia fundis— 2.469. speluncae vivique lacus et frigida Tempe 2.470. mugitusque boum mollesque sub arbore somni— 2.471. non absunt; illic saltus ac lustra ferarum 2.472. et patiens operum exiguoque adsueta iuventus, 2.473. sacra deum sanctique patres; extrema per illos 2.474. iustitia excedens terris vestigia fecit. 4.360. flumina, qua iuvenis gressus inferret. At illum 4.361. curvata in montis faciem circumstetit unda 4.362. accepitque sinu vasto misitque sub amnem. 4.363. Iamque domum mirans genetricis et umida regna 4.364. speluncisque lacus clausos lucosque sotes 4.365. ibat et ingenti motu stupefactus aquarum 4.366. omnia sub magna labentia flumina terra 4.367. spectabat diversa locis, Phasimque Lycumque 4.374. Postquam est in thalami pendentia pumice tecta 4.385. ter flamma ad summum tecti subiecta reluxit. | |
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365. Vergil, Aeneis, 1.448-1.449, 1.453-1.464, 1.505-1.506, 1.520, 1.631-1.632, 1.637-1.642, 1.723, 1.725-1.727, 1.730, 2.257-2.259, 2.479-2.491, 2.494-2.499, 2.501, 2.507-2.508, 2.512-2.517, 4.391-4.392, 4.430, 4.457-4.458, 7.12-7.13, 7.170-7.172, 7.631, 8.22-8.25, 8.99, 10.253 Tagged with subjects: •houses, interiors of wealthy •houses, tecta (house/roof) •interior spaces, palaces and houses of wealthy •tecta (house/roof) •houses, location of wealthy •milo, query of, house of •golden house of nero •augustus, houses of Found in books: Griffiths (1975) 326; Jenkyns (2013) 41, 276, 285, 286, 288, 289, 291, 292, 293, 296, 315, 320 | 1.448. So Venus spoke, and Venus' son replied: 1.449. “No voice or vision of thy sister fair 1.453. art thou bright Phoebus' sister? Or some nymph, 1.454. the daughter of a god? Whate'er thou art, 1.455. thy favor we implore, and potent aid 1.456. in our vast toil. Instruct us of what skies, 1.457. or what world's end, our storm-swept lives have found! 1.458. Strange are these lands and people where we rove, 1.459. compelled by wind and wave. Lo, this right hand 1.461. Then Venus: “Nay, I boast not to receive 1.462. honors divine. We Tyrian virgins oft 1.463. bear bow and quiver, and our ankles white 1.464. lace up in purple buskin. Yonder lies 1.505. they took to sea. A woman wrought this deed. 1.506. Then came they to these lands where now thine eyes 1.520. in slumber lie. of ancient Troy are we— 1.631. For while he waits the advent of the Queen, 1.632. he scans the mighty temple, and admires 1.637. now told upon men's lips the whole world round. 1.638. There Atreus' sons, there kingly Priam moved, 1.639. and fierce Pelides pitiless to both. 1.640. Aeneas paused, and, weeping, thus began: 1.641. “Alas, Achates, what far region now, 1.642. what land in all the world knows not our pain? 1.723. haply to learn what their friends' fate might be, 1.725. had brought them hither; for a chosen few 1.726. from every ship had come to sue for grace, 1.730. with soul serene these lowly words essayed: 2.257. the woeful sacrilege. Calchas ordained 2.258. that they should build a thing of monstrous size 2.259. of jointed beams, and rear it heavenward, 2.479. Then like the ravening wolves, some night of cloud, 2.480. when cruel hunger in an empty maw 2.481. drives them forth furious, and their whelps behind 2.482. wait famine-throated; so through foemen's steel 2.483. we flew to surest death, and kept our way 2.484. traight through the midmost town . The wings of night 2.485. brooded above us in vast vault of shade. 2.486. But who the bloodshed of that night can tell? 2.487. What tongue its deaths shall number, or what eyes 2.488. find meed of tears to equal all its woe? 2.489. The ancient City fell, whose throne had stood 2.490. age after age. Along her streets were strewn 2.491. the unresisting dead; at household shrines 2.494. oft out of vanquished hearts fresh valor flamed, 2.495. and the Greek victor fell. Anguish and woe 2.496. were everywhere; pale terrors ranged abroad, 2.498. Androgeos, followed by a thronging band 2.499. of Greeks, first met us on our desperate way; 2.501. thus, all unchallenged, hailed us as his own : 2.507. into a foeman's snare; struck dumb was he 2.508. and stopped both word and motion; as one steps, 2.512. o trembling did Androgeos backward fall. 2.513. At them we flew and closed them round with war; 2.514. and since they could not know the ground, and fear 2.515. had whelmed them quite, we swiftly laid them low. 2.516. Thus Fortune on our first achievement smiled; 2.517. and, flushed with victory, Cormbus cried: 4.391. to thine own honor speak not, Iook upon 4.392. Iulus in his bloom, thy hope and heir 4.430. Finding Aeneas, thus her plaint she poured: 4.457. is left me of a husband! Shall I wait 4.458. till fell Pygmalion, my brother, raze 7.12. And with far-trembling glory smites the sea. 7.13. Close to the lands of Circe soon they fare, 7.170. eldest of names divine; the Nymphs he called, 7.171. and river-gods unknown; his voice invoked 7.172. the night, the omen-stars through night that roll. 7.631. and filled each cunning nostril with the scent 8.23. Thus Latium 's cause moved on. Meanwhile the heir 8.24. of great Laomedon, who knew full well 8.25. the whole wide land astir, was vexed and tossed 8.99. whence flowing rills be born, and chiefly thou, 10.253. that Tuscan city of Alpheus sprung. |
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| 366. Epigraphy, I.Esna, 15.6 Tagged with subjects: •joy, of animals, houses and day itself •rejoicing, of animals, houses and day itself Found in books: Griffiths (1975) 169 |
| 367. Theodosius, De Situ Terrae Sanctae, None Tagged with subjects: •nan Found in books: Klein and Wienand (2022) 147 |
| 368. Papyri, P.Berl., 14472, 29065 Tagged with subjects: •nan Found in books: Renberg (2017) 742 |
| 369. Papyri, P.Cair.Masp., 1.67002 Tagged with subjects: •aphrodito, houses of Found in books: Ruffini (2018) 11 |
| 370. Papyri, P.Leid., None Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan |
| 371. Papyri, P.Lond., 5.1674 Tagged with subjects: •aphrodito, houses of Found in books: Ruffini (2018) 11 |
| 372. Anon., Tchacos 3 Gospel of Judas, 38.12, 38.13, 38.14-39.3, 38.24, 38.25, 38.26, 39.8, 39.9, 39.10, 39.11, 39.18, 39.19, 39.20, 40.22 Tagged with subjects: •nan Found in books: Scopello (2008) 317 |
| 373. Papyri, P.Murabba'T, 45 Tagged with subjects: •house of boethus Found in books: Piotrkowski (2019) 98 |
| 374. Papyri, P.Oxy., 11.32, 11.34, 11.60, 11.68, 11.83-11.84 Tagged with subjects: •nan Found in books: Griffiths (1975) 152 |
| 375. Papyri, P.Ups.8, 1.1, 1.79, 1.81 Tagged with subjects: •saqqâra (individual structures and complexes), house of osiris-apis (pr-wsı҆r-ḥp) •saqqâra (individual structures and complexes), house of thoth (pr-ḏḥwty/per-thoth) Found in books: Renberg (2017) 396, 401, 418, 436 |
| 376. Papyri, P.Zauzich, 8, 7 Tagged with subjects: •nan Found in books: Renberg (2017) 737 |
| 377. Julian (Emperor), Ad Themistium, None Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 15, 189 |
378. Strabo, Geography, 1.3.2, 5.4.8, 6.20, 8.3.30, 9.2.25, 9.5.16, 14.1.14, 16.2.45 Tagged with subjects: •house, possession of •house of the centenary, pompeii •treasure house of the corinthians at delphi •pompeii, house of lucretius fronto •interior spaces, palaces and houses of wealthy •house of dice Found in books: Gygax (2016) 101; Jenkyns (2013) 305; Keddie (2019) 63; Konig (2022) 135; Lampe (2003) 193; Rutledge (2012) 55 | 1.3.2. However, this is not all we have to say against him. of many places he tells us that nothing is known, when in fact they have every one been accurately described. Then he warns us to be very cautious in believing what we are told on such matters, and endeavours by long and tedious arguments to show the value of his advice; swallowing at the same time the most ridiculous absurdities himself concerning the Euxine and Adriatic. Thus he believed the Gulf of Issos to be the most easterly point of the Mediterranean, though Dioscurias, which is nearly at the bottom of the Pontus Euxinus, is, according to his own calculations, farther east by a distance of 3000 stadia. In describing the northern and farther parts of the Adriatic he cannot refrain from similar romancing, and gives credit to many strange narrations concerning what lies beyond the Pillars of Hercules, informing us of an Isle of Kerne there, and other places now nowhere to be found, which we shall speak of presently. Having remarked that the ancients, whether out on piratical excursions, or for the purposes of commerce, never ventured into the high seas, but crept along the coast, and instancing Jason, who leaving his vessels at Colchis penetrated into Armenia and Media on foot, he proceeds to tell us that formerly no one dared to navigate either the Euxine or the seas by Libya, Syria, and Cilicia. If by formerly he means periods so long past that we possess no record of them, it is of little consequence to us whether they navigated those seas or not, but if [he speaks] of times of which we know any thing, and if we are to place any trust in the accounts which have come down to us, every one will admit that the ancients appear to have made longer journeys both by sea and land than their successors; witness Bacchus, Hercules, nay Jason himself, and again Ulysses and Menelaus, of whom Homer tells us. It seems most probable that Theseus and Pirithous are indebted to some long voyages for the credit they afterwards obtained of having visited the infernal regions; and in like manner the Dioscuri gained the appellation of guardians of the sea, and the deliverers of sailors. The sovereignty of the seas exercised by Minos, and the navigation carried on by the Phoenicians, is well known. A little after the period of the Trojan war they had penetrated beyond the Pillars of Hercules, and founded cities as well there as to the midst of the African coast. Is it not correct to number amongst the ancients Aeneas, Antenor, the Heneti, and all the crowd of warriors, who, after the destruction of Troy, wandered over the face of the whole earth? For at the conclusion of the war both the Greeks and Barbarians found themselves deprived, the one of their livelihood at home, the other of the fruits of their expedition; so that when Troy was overthrown, the victors, and still more the vanquished, who had survived the conflict, were compelled by want to a life of piracy; and we learn that they became the founders of many cities along the sea-coast beyond Greece, besides several inland settlements. 5.4.8. Next after Neapolis comes the Heracleian Fortress, with a promontory which runs out into the sea and so admirably catches the breezes of the southwest wind that it makes the settlement a healthful place to live in. Both this settlement and the one next after it, Pompaia (past which flows the River Sarnus), were once held by the Osci; then, by the Tyrrheni and the Pelasgi; and after that, by the Samnitae; but they, too, were ejected from the places. Pompaia, on the River Sarnus — a river which both takes the cargoes inland and sends them out to sea — is the port-town of Nola, Nuceria, and Acherrae (a place with name like that of the settlement Cremona). Above these places lies Mt. Vesuvius, which, save for its summit, has dwellings all round, on farm-lands that are absolutely beautiful. As for the summit, a considerable part of it is flat, but all of it is unfruitful, and looks ash-coloured, and it shows pore-like cavities in masses of rock that are soot-coloured on the surface, these masses of rock looking as though they had been eaten out by fire; and hence one might infer that in earlier times this district was on fire and had craters of fire, and then, because the fuel gave out, was quenched. Perhaps, too, this is the cause of the fruitfulness of the country all round the mountain; just as at Catana, it is said, that part of the country which had been covered with ash-dust from the hot ashes carried up into the air by the fire of Aetna made the land suited to the vine; for it contains the substance that fattens both the soil which is burnt out and that which produces the fruits; so then, when it acquired plenty of fat, it was suited to burning out, as is the case with all sulphur-like substances, and then when it had been evaporated and quenched and reduced to ash-dust, it passed into a state of fruitfulness. Next after Pompaia comes Surrentum, a city of the Campani, whence the Athenaeum juts forth into the sea, which some call the Cape of the Sirenussae. There is a sanctuary of Athene, built by Odysseus, on the tip of the Cape. It is only a short voyage from here across to the island of Capreae; and after doubling the cape you come to desert, rocky isles, which are called the Sirens. On the side of the Cape toward Surrentum people show you a kind of temple, and offerings dedicated there long ago, because the people in the neighbourhood hold the place in honour. Here, then, the gulf that is called the Crater comes to an end, being marked off by two capes that face the south, namely, Misenum and Athenaeum. And the whole of the gulf is garnished, in part by the cities which I have just mentioned, and in part by the residences and plantations, which, since they intervene in unbroken succession, present the appearance of a single city. 8.3.30. It remains for me to tell about Olympia, and how everything fell into the hands of the Eleians. The sanctuary is in Pisatis, less than three hundred stadia distant from Elis. In front of the sanctuary is situated a grove of wild olive trees, and the stadium is in this grove. Past the sanctuary flows the Alpheius, which, rising in Arcadia, flows between the west and the south into the Triphylian Sea. At the outset the sanctuary got fame on account of the oracle of the Olympian Zeus; and yet, after the oracle failed to respond, the glory of the sanctuary persisted none the less, and it received all that increase of fame of which we know, on account both of the festal assembly and of the Olympian Games, in which the prize was a crown and which were regarded as sacred, the greatest games in the world. The sanctuary was adorned by its numerous offerings, which were dedicated there from all parts of Greece. Among these was the Zeus of beaten gold dedicated by Cypselus the tyrant of Corinth. But the greatest of these was the image of Zeus made by Pheidias of Athens, son of Charmides; it was made of ivory, and it was so large that, although the temple was very large, the artist is thought to have missed the proper symmetry, for he showed Zeus seated but almost touching the roof with his head, thus making the impression that if Zeus arose and stood erect he would unroof the temple. Certain writers have recorded the measurements of the image, and Callimachus has set them forth in an iambic poem. Panaenus the painter, who was the nephew and collaborator of Pheidias, helped him greatly in decorating the image, particularly the garments, with colors. And many wonderful paintings, works of Panaenus, are also to be seen round the temple. It is related of Pheidias that, when Panaenus asked him after what model he was going to make the likeness of Zeus, he replied that he was going to make it after the likeness set forth by Homer in these words: Cronion spoke, and nodded assent with his dark brows, and then the ambrosial locks flowed streaming from the lord's immortal head, and he caused great Olympus to quake. A noble description indeed, as appears not only from the brows but from the other details in the passage, because the poet provokes our imagination to conceive the picture of a mighty personage and a mighty power worthy of a Zeus, just as he does in the case of Hera, at the same time preserving what is appropriate in each; for of Hera he says, she shook herself upon the throne, and caused lofty Olympus to quake. What in her case occurred when she moved her whole body, resulted in the case of Zeus when he merely nodded with his brows, although his hair too was somewhat affected at the same time. This, too, is a graceful saying about the poet, that he alone has seen, or else he alone has shown, the likenesses of the gods. The Eleians above all others are to be credited both with the magnificence of the sanctuary and with the honor in which it was held. In the times of the Trojan war, it is true, or even before those times, they were not a prosperous people, since they had been humbled by the Pylians, and also, later on, by Heracles when Augeas their king was overthrown. The evidence is this: The Eleians sent only forty ships to Troy, whereas the Pylians and Nestor sent ninety. But later on, after the return of the Heracleidae, the contrary was the case, for the Aitolians, having returned with the Heracleidae under the leadership of Oxylus, and on the strength of ancient kinship having taken up their abode with the Epeians, enlarged Coele Elis, and not only seized much of Pisatis but also got Olympia under their power. What is more, the Olympian Games are an invention of theirs; and it was they who celebrated the first Olympiads, for one should disregard the ancient stories both of the founding of the sanctuary and of the establishment of the games — some alleging that it was Heracles, one of the Idaean Dactyli, who was the originator of both, and others, that it was Heracles the son of Alcmene and Zeus, who also was the first to contend in the games and win the victory; for such stories are told in many ways, and not much faith is to be put in them. It is nearer the truth to say that from the first Olympiad, in which the Eleian Coroebus won the stadium-race, until the twenty-sixth Olympiad, the Eleians had charge both of the sanctuary and of the games. But in the times of the Trojan War, either there were no games in which the prize was a crown or else they were not famous, neither the Olympian nor any other of those that are now famous. In the first place, Homer does not mention any of these, though he mentions another kind — funeral games. And yet some think that he mentions the Olympian Games when he says that Augeas deprived the driver of four horses, prize-winners, that had come to win prizes. And they say that the Pisatans took no part in the Trojan War because they were regarded as sacred to Zeus. But neither was the Pisatis in which Olympia is situated subject to Augeas at that time, but only the Eleian country, nor were the Olympian Games celebrated even once in Eleia, but always in Olympia. And the games which I have just cited from Homer clearly took place in Elis, where the debt was owing: for a debt was owing to him in goodly Elis, four horses, prize-winners. And these were not games in which the prize was a crown (for the horses were to run for a tripod), as was the case at Olympia. After the twenty-sixth Olympiad, when they had got back their homeland, the Pisatans themselves went to celebrating the games because they saw that these were held in high esteem. But in later times Pisatis again fell into the power of the Eleians, and thus again the direction of the games fell to them. The Lacedemonians also, after the last defeat of the Messenians, cooperated with the Eleians, who had been their allies in battle, whereas the Arcadians and the descendants of Nestor had done the opposite, having joined with the Messenians in war. And the Lacedemonians cooperated with them so effectually that the whole country as far as Messene came to be called Eleia, and the name has persisted to this day, whereas, of the Pisatans, the Triphylians, and the Cauconians, not even a name has survived. Further, the Eleians settled the inhabitants of sandy Pylus itself in Lepreum, to gratify the Lepreatans, who had been victorious in a war, and they broke up many other settlements, and also exacted tribute of as many a they saw inclined to act independently. 9.2.25. The Thespiae of today is by Antimachus spelled Thespeia; for there are many names of places which are used in both ways, both in the singular and in the plural, just as there are many which are used both in the masculine and in the feminine, whereas there are others which are used in either one or the other number only. Thespiae is a city near Mt. Helicon, lying somewhat to the south of it; and both it and Helicon are situated on the Crisaean Gulf. It has a seaport Creusa, also called Creusis. In the Thespian territory, in the part lying towards Helicon, is Ascre, the native city of Hesiod; it is situated on the right of Helicon, on a high and rugged place, and is about forty stadia distant from Thespiae. This city Hesiod himself has satirized in verses which allude to his father, because at an earlier time his father changed his abode to this place from the Aeolian Cyme, saying: And he settled near Helicon in a wretched village, Ascre, which is bad in winter, oppressive in summer, and pleasant at no time. Helicon is contiguous to Phocis in its northerly parts, and to a slight extent also in its westerly parts, in the region of the last harbor belonging to Phocis, the harbor which, from the fact in the case, is called Mychus (inmost depth); for, speaking generally, it is above this harbor of the Crisaean Gulf that Helicon and Ascre, and also Thespiae and its seaport Creusa, are situated. This is also considered the deepest recess of the Crisaean Gulf, and in general of the Corinthian Gulf. The length of the coastline from the harbor Mychus to Creusa is ninety stadia; and the length from Creusa as far as the promontory called Holmiae is one hundred and twenty; and hence Pagae and Oinoe, of which I have already spoken, are situated in the deepest recess of the gulf. Now Helicon, not far distant from Parnassus, rivals it both in height and in circuit; for both are rocky and covered with snow, and their circuit comprises no large extent of territory. Here are the sanctuary of the Muses and Hippu-crene and the cave of the nymphs called the Leibethrides; and from this fact one might infer that those who consecrated Helicon to the Muses were Thracians, the same who dedicated Pieris and Leibethrum and Pimpleia to the same goddesses. The Thracians used to be called Pieres, but, now that they have disappeared, the Macedonians hold these places. It has been said that Thracians once settled in this part of Boeotia, having overpowered the Boeotians, as did also Pelasgians and other barbarians. Now in earlier times Thespiae was well known because of the Eros of Praxiteles, which was sculptured by him and dedicated by Glycera the courtesan (she had received it as a gift from the artist) to the Thespians, since she was a native of the place. Now in earlier times travellers would go up to Thespeia, a city otherwise not worth seeing, to see the Eros; and at present it and Tanagra are the only Boeotian cities that still endure; but of all the rest only ruins and names are left. 9.5.16. The poet next enumerates the cities subject to Philoctetes. Now Methone is different from the Thracian Methone, which was razed to the ground by Philip. I have mentioned heretofore the change of the names of these places, and of certain places in the Peloponnesus. And the other places enumerated by the poet are Thaumacia and Olizon and Meliboea, which are on the next stretch of seacoast. off the country of the Magnetans lie numerous islands, but the only notable ones are Sciathos, Peparethos, and Icos, and also Halonnesos and Scyros, all having cities of the same name. But Scyros is the most notable, because of the family relation between Lycomedes and Achilles, and of the birth and nurture there of Neoptolemus the son of Achilles. In later times, when Philip had waxed powerful and saw that the Athenians dominated the sea and ruled over the islands, both these and the rest, he caused the islands that were near him to be most famous; for, since he was fighting for the hegemony, he always attacked those places which were close to him, and, just as he added to Macedonia most parts of the Magnetan country and of Thrace and of the rest of the land all round, so he also seized the islands off Magnesia and made those which were previously well-known to nobody objects of contention and hence well-known. Now Scyros is chiefly commended by the place it occupies in the ancient legends, but there are other things which cause it to be widely mentioned, as, for instance, the excellence of the Scyrian goats, and the quarries of the Scyrian variegated marble, which is comparable to the Carystian marble, and to the Docimaean or Synnadic, and to the Hierapolitic. For at Rome are to be seen monolithic columns and great slabs of the variegated marble; and with this marble the city is being adorned both at public and at private expense; and it has caused the quarries of white marble to be of little worth. 14.1.14. The distance from the Trogilian promontory to Samos is forty stadia. Samos faces the south, both it and its harbor, which latter has a naval station. The greater part of it is on level ground, being washed by the sea, but a part of it reaches up into the mountain that lies above it. Now on the right, as one sails towards the city, is the Poseidium, a promontory which with Mt. Mycale forms the seven-stadia strait; and it has a temple of Poseidon; and in front of it lies an isle called Narthecis; and on the left is the suburb near the Heraion, and also the Imbrasus River, and the Heraion, an ancient sanctuary and large temple, which is now a picture gallery. Apart from the number of the paintings placed inside, there are other picture galleries and some little temples [naiskoi] full of ancient art. And the area open to the sky is likewise full of most excellent statues. of these, three of colossal size, the work of Myron, stood upon one base; Antony took these statues away, but Augustus Caesar restored two of them, those of Athena and Heracles, to the same base, although he transferred the Zeus to the Capitolium, having erected there a small chapel for that statue. 16.2.45. In the Gadaris, also, there is a lake of noxious water. If beasts drink it, they lose their hair, hoofs, and horns. At the place called Taricheae, the lake supplies the best fish for curing. On its banks grow trees which bear a fruit like the apple. The Egyptians use the asphaltus for embalming the bodies of the dead. |
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| 379. Sozomenus, Ecclesiastical History, 1.2 Tagged with subjects: •house of pilate Found in books: Klein and Wienand (2022) 142 |
| 380. Ostraka, O.Cair., 7.74 Tagged with subjects: •joy, of animals, houses and day itself •rejoicing, of animals, houses and day itself •saqqâra (individual structures and complexes), house of thoth (pr-ḏḥwty/per-thoth) Found in books: Griffiths (1975) 169; Renberg (2017) 737 |
| 381. Julian (Emperor), Ad Athenienses, None Tagged with subjects: •nan Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 189 |
| 382. Epigraphy, Rhodes & Osborne Ghi, 27, 37, 4, 48, 58, 52 Tagged with subjects: •nan Found in books: Papazarkadas (2011) 88 |
| 383. Damaskios, Fr., 102 Tagged with subjects: •house, ‘house of proclus’ (athens) Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 255 |
| 384. Epigraphy, Ig I , 1, 1032, 1050, 1082, 139, 237, 243, 248, 252, 256, 258, 31, 369, 375, 395, 402, 418-419, 44, 46, 462-463, 466, 78, 84 Tagged with subjects: •nan Found in books: Papazarkadas (2011) 58, 59, 88, 196 |
| 385. Anon., Tanhuma Beshallah, 1.16-1.18 Tagged with subjects: •hearth as symbolic centre of house Found in books: Parker (2005) 13 |
| 386. Epigraphy, Id, 1730, 1761, 1802, 1961, 1987, 2328-2329, 2378 Tagged with subjects: •nan Found in books: Benefiel and Keegan (2016) 53, 54 |
| 387. Epigraphy, I.Eleusis, 176-177, 191 Tagged with subjects: •nan Found in books: Papazarkadas (2011) 147 |
| 388. Epigraphy, Epigr. Tou Oropou, 277, 290 Tagged with subjects: •nan Found in books: Papazarkadas (2011) 309 |
| 389. Epigraphy, Demos Rhamnountos Ii, 180, 182, 1 Tagged with subjects: •nan Found in books: Papazarkadas (2011) 88 |
| 390. Epigraphy, Cil, None Tagged with subjects: •nan Found in books: Poulsen and Jönsson (2021) 314 |
391. Anon., 4 Ezra, 6.49-6.52 Tagged with subjects: •beth shean house of kyrios leontis Found in books: Sneed (2022) 135 | 6.49. "Then thou didst keep in existence two living creatures; the name of one thou didst call Behemoth and the name of the other Leviathan. 6.50. And thou didst separate one from the other, for the seventh part where the water had been gathered together could not hold them both. 6.51. And thou didst give Behemoth one of the parts which had been dried up on the third day, to live in it, where there are a thousand mountains; 6.52. but to Leviathan thou didst give the seventh part, the watery part; and thou hast kept them to be eaten by whom thou wilt, and when thou wilt. |
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| 392. Epigraphy, Agora Xvi, 329, 160 Tagged with subjects: •nan Found in books: Papazarkadas (2011) 147 |
| 393. Epigraphy, Ig Ii, 13285, 13352, 13373, 13426, 13440, 13446, 13481, 13493, 13504, 13530, 1209 Tagged with subjects: •nan Found in books: Papazarkadas (2011) 33 |
| 394. Epigraphy, Agora Xv, 59, 61, 42 Tagged with subjects: •nan Found in books: Papazarkadas (2011) 306 |
| 395. Egeria (Eucheria), Itinerarium, 21.2-21.6, 21.21, 25.8, 31.2 Tagged with subjects: •house of pilate •house, of baptism Found in books: Berglund Crostini and Kelhoffer (2022) 419; Klein and Wienand (2022) 147 |
| 396. Demosthenes, Orations, 10.97, 19.192-19.193, 24.144, 24.148, 45.74, 55.23, 59.45-59.47 Tagged with subjects: •houses, leasing of •pompeii, “house of the triclinium,” fresco of female diner •hearth as symbolic centre of house Found in books: Cosgrove (2022) 161; Papazarkadas (2011) 58, 313, 324; Parker (2005) 13, 14 |
| 398. Targums, Song of Songs Targum, 2.4, 2.6 Tagged with subjects: •house of wine as sinai •sinai, as house of wine Found in books: Lieber (2014) 112, 178 |
| 399. Chares Mytilenensis, Fragments, None Tagged with subjects: •pompeii, “house of the triclinium,” fresco of female diner Found in books: Cosgrove (2022) 161 |
| 401. Florus, Epit., a b c d\n0 1.14(=1.19).2 1.14(=1.19).2 1 14(=1 Tagged with subjects: •houses/domus, demolition of Found in books: Roller (2018) 244 |
| 404. Epigraphy, Ae, 1894.108, 1913.25, 1913.40, 1950.4 Tagged with subjects: •rome, house of the valerii (celio) Found in books: Benefiel and Keegan (2016) 136 |
| 405. Epigraphy, Ig Ii2, None Tagged with subjects: •nan Found in books: Papazarkadas (2011) 157 |
| 406. Epigraphy, Ig Iv, 1007 Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 310 |
| 407. Epigraphy, Ig Xii,6, 262 Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 308 |
| 408. Epigraphy, Seg, 3.672, 13.425, 21.530, 21.541, 21.642, 21.644, 22.508, 26.121, 28.103, 30.93, 32.118, 32.812, 33.932, 35.885, 36.230, 39.148, 45.206, 48.96, 50.162, 51.153-51.154, 52.104, 52.146, 54.115, 54.240, 54.712, 55.83-55.85 Tagged with subjects: •delos, house of dionysos •delos, house of kleopatra and dioskourides •delos, house of quintus tullius •houses, leasing of •piraeus, house (οἰκία) of Found in books: Benefiel and Keegan (2016) 53, 68; Papazarkadas (2011) 18, 57, 58, 59, 77, 124, 147, 157, 195, 306, 307, 309, 320 |
| 409. Semos of Delo, Fgrh 396, 3 Tagged with subjects: •adiabene royal house, conversion of Found in books: Cohen (2010) 343 |
| 410. Quintilian, Epist. Ad Tryphonem, 1.1.36 Tagged with subjects: •house of fabius ululitremulus (pompeii), house of the tragic poet (pompeii) Found in books: Johnson and Parker (2009) 299 |
| 411. Cicero, Verr. 2, 5.162 Tagged with subjects: •house of fabius ululitremulus (pompeii), house of the tragic poet (pompeii) Found in books: Johnson and Parker (2009) 299 |
| 412. Florus Lucius Annaeus, Epitome Bellorum Omnium Annorum Dcc, 1.9.4 Tagged with subjects: •houses, location of poor •houses, location of wealthy Found in books: Jenkyns (2013) 184 |
| 413. Arch., Att., 1.18.1, 2.3.4, 8.2.3 Tagged with subjects: •houses, location of wealthy Found in books: Jenkyns (2013) 124, 150 |
| 416. Pseudo-Callisthenes, Historia Alexandri Magni, 1.3 Tagged with subjects: •saqqâra (individual structures and complexes), house of thoth (pr-ḏḥwty/per-thoth) Found in books: Renberg (2017) 418 |
| 417. Papyri, Ray, Texts, None Tagged with subjects: •nan Found in books: Renberg (2017) 401 |
| 418. Ostaraka, O.Garstang, 1 Tagged with subjects: •saqqâra (individual structures and complexes), house of apis (i.e., house of osiris-apis?) Found in books: Renberg (2017) 742 |
| 419. Epigraphy, Jasnow/Zauzich, Thoth, None Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan |
| 420. Epigraphy, Frag. C02.1 723, None Tagged with subjects: •cult personnel (egyptian and greco-egyptian), gate-keeper of the house of life •dream interpreters/interpretation (egypt), and house of life •religion (egyptian and greco-egyptian), house of life •temple medicine (egypt), house of life and medicine Found in books: Renberg (2017) 723 |
| 421. Ostaraka, O.Dem.Hermitage, 1126-1129, 1131 Tagged with subjects: •nan Found in books: Renberg (2017) 401 |
| 422. Papyri, P.Strasbourg, Bibl. Nat. Hier., None Tagged with subjects: •saqqâra (individual structures and complexes), house of apis (i.e., house of osiris-apis?) Found in books: Renberg (2017) 742 |
| 423. Minucius Felix, Epigrams, 8.3-8.4, 10.2-10.4, 19.15, 32.1 Tagged with subjects: •nan Found in books: Lampe (2003) 369 |
| 425. Anon., Acta Nerei Et Achillei, 3 Tagged with subjects: •house, possession of Found in books: Lampe (2003) 64 |
| 426. Scholiast, Plat. Gorgias, 5 Tagged with subjects: •adiabene royal house, conversion of Found in books: Cohen (2010) 343 |
| 427. Marcian, Regulae, 1.4-1.5, 4.8, 5.6-5.7 Tagged with subjects: •shammai, house of, disputes with hillel ceased at yavneh Found in books: Cohen (2010) 66 |
| 428. Anon., The Apocalypse of John, 1.3-1.5, 4.17-4.18, 5.6-5.8, 6.11-6.12, 6.17-6.18 Tagged with subjects: •house of exile Found in books: Piotrkowski (2019) 392 |
| 429. Dead Sea Scrolls, 4Q255, 0 Tagged with subjects: •onias iv, ‘house of peleg’ Found in books: Salvesen et al (2020) 107 |
| 430. Epigraphy, Langner, 1145, 1408, 1411-1413, 2207, 76, 95, 2209 Tagged with subjects: •nan Found in books: Benefiel and Keegan (2016) 61 |
| 431. Pl., Frye Et Al. 1955, 16, 18-23, 25-28, 17 Tagged with subjects: •nan Found in books: Benefiel and Keegan (2016) 21 |
| 432. Epigraphy, Mdai(A) 29, 1904, 179-186, 21 Tagged with subjects: •nan Found in books: Benefiel and Keegan (2016) 170 |
| 433. Plutarch And Ps.-Plutarch, Mor., None Tagged with subjects: •nan Found in books: Gygax (2016) 101 |
| 434. Agaclytus, Fgrh 411, 1 Tagged with subjects: •treasure house of the corinthians at delphi Found in books: Gygax (2016) 101 |
| 435. Apellas, Fgrh 266, 5 Tagged with subjects: •treasure house of the corinthians at delphi Found in books: Gygax (2016) 101 |
| 436. Epigraphy, Jigre, 54, 57, 84, 38 Tagged with subjects: •nan Found in books: Piotrkowski (2019) 64 |
| 437. Photius, Bibliotheca (Library, Bibl.), a b c d\n0 15. ναύκραροι 15. ναύκραροι 15 ναύκραροι Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 58 |
| 438. Ps.-Tertullian, Testamentum Domini, 1.19 Tagged with subjects: •house, of baptism Found in books: Berglund Crostini and Kelhoffer (2022) 419 |
| 439. Papyri, Derveni Papyrus, 12-14, 11 Tagged with subjects: •nan Found in books: Ker and Wessels (2020) 3 |
| 440. Yannai, Qedushta Shir Ha-Shirim, 22, 48, 61, 75, 138 Tagged with subjects: •nan Found in books: Lieber (2014) 253 |
| 441. Nicobule, Fgrh 127, None Tagged with subjects: •pompeii, “house of the triclinium,” fresco of female diner Found in books: Cosgrove (2022) 161 |
| 443. Epigraphy, Ig Ii², 7.2712 Tagged with subjects: •pompeii, “house of publius,” fresco of singing diner •pompeii, “house of the triclinium,” fresco of female diner •murals, “house of the triclinium” Found in books: Cosgrove (2022) 161, 181, 182, 183, 184 |
| 444. Achilles Tatius, Leuc. Et Clit., 2.1.1-2.1.3 Tagged with subjects: •pompeii, “house of publius,” fresco of singing diner •pompeii, “house of the triclinium,” fresco of female diner •murals, “house of the triclinium” Found in books: Cosgrove (2022) 183 |
| 445. Quintilian, Or., 1.10.22-1.10.33 Tagged with subjects: •pompeii, “house of publius,” fresco of singing diner •pompeii, “house of the triclinium,” fresco of female diner •murals, “house of the triclinium” Found in books: Cosgrove (2022) 183 |
446. Anon., Letter of Aristeas, 1, 123, 126, 172, 174, 320, 33, 35, 41, 50, 96, 83 Tagged with subjects: •nan Found in books: Piotrkowski (2019) 86 | 83. I have given you this description of the presents because I thought it was necessary. The next point in the narrative is an account of our journey to Eleazar, but I will first of all give you a description of the whole country. When we arrived in the land of the Jews we saw the city situated |
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| 447. Ps.-Lucian, Amor, 44 Tagged with subjects: •pompeii, “house of publius,” fresco of singing diner Found in books: Cosgrove (2022) 184 |
| 448. Epigraphy, Ig, 11.1299, 14.11 Tagged with subjects: •house, possession of •delos, house of dionysos Found in books: Benefiel and Keegan (2016) 68; Lampe (2003) 366 |
| 449. Justinian, Codex Theodosianus, 11.2 Tagged with subjects: •house of pilate Found in books: Klein and Wienand (2022) 142 |
| 450. Epigraphy, Inscr. De Delos, 104 Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 57 |
| 451. Anon., Itinerarium Antonini Placentini, 22-25, 27, 5-7, 4 Tagged with subjects: •nan Found in books: Klein and Wienand (2022) 142 |
| 452. Cyril of Jerusalem, Cat. Lect., 16.4 Tagged with subjects: •caiaphas, house of caiaphas Found in books: Mendez (2022) 35 |
| 453. Philostorgius, Hist., 16.2 Tagged with subjects: •house, ‘house of proclus’ (athens) Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 127 |
| 454. Ep., Ep., 10.118 Tagged with subjects: •antiocheia on orontes, plintheion (block of houses) Found in books: Marek (2019) 504 |
| 455. Eunapius, Vitae Sophistarum Et Philosophorum, 7.3 Tagged with subjects: •house, house of socrates Found in books: Tanaseanu-Döbler and von Alvensleben (2020) 189 |
| 456. Lysias, Orations, 1.27, 7.7 Tagged with subjects: •hearth as symbolic centre of house •houses, leasing of Found in books: Papazarkadas (2011) 18; Parker (2005) 14 |
| 457. Epigraphy, Ml, 62, 84, 73 Tagged with subjects: •nan Found in books: Papazarkadas (2011) 88, 306 |
| 458. Baur, Rostovtzeff And Bellinger 1933, 214-259, 261-275, 392, 260 Tagged with subjects: •nan Found in books: Benefiel and Keegan (2016) 25 |
| 459. Epigraphy, Ilcv, 1592 Tagged with subjects: •rome, house of the valerii (celio) Found in books: Benefiel and Keegan (2016) 140 |
| 460. Epigraphy, Mdai(A) 32, 1907, 118 Tagged with subjects: •delos, house of kleopatra and dioskourides Found in books: Benefiel and Keegan (2016) 170 |
461. Babylonian Talmud, Avodah Zarah, None Tagged with subjects: •nan Found in books: Cohen (2010) 343| 10b. ולימא ליה מימר [בהדיא] אמר שמעי (בי) חשובי רומי ומצערו ליה ולימא ליה בלחש משום דכתיב (קהלת י, כ) כי עוף השמים יוליך את הקול,הוה ליה ההוא ברתא דשמה גירא קעבדה איסורא שדר ליה גרגירא שדר ליה כוסברתא שדר ליה כרתי שלח ליה חסא,כל יומא הוה שדר ליה דהבא פריכא במטראתא וחיטי אפומייהו אמר להו אמטיו חיטי לרבי אמר [ליה רבי] לא צריכנא אית לי טובא אמר ליהוו למאן דבתרך דיהבי לבתראי דאתו בתרך ודאתי מינייהו ניפוק עלייהו,ה"ל ההיא נקרתא דהוה עיילא מביתיה לבית רבי כל יומא הוה מייתי תרי עבדי חד קטליה אבבא דבי רבי וחד קטליה אבבא דביתיה א"ל בעידנא דאתינא לא נשכח גבר קמך,יומא חד אשכחיה לר' חנינא בר חמא דהוה יתיב אמר לא אמינא לך בעידנא דאתינא לא נשכח גבר קמך א"ל לית דין בר איניש א"ל אימא ליה לההוא עבדא דגני אבבא דקאים וליתי,אזל ר' חנינא בר חמא אשכחיה דהוה קטיל אמר היכי אעביד אי איזיל ואימא ליה דקטיל אין משיבין על הקלקלה אשבקיה ואיזיל קא מזלזלינן במלכותא בעא רחמי עליה ואחייה ושדריה אמר ידענא זוטי דאית בכו מחיה מתים מיהו בעידנא דאתינא לא נשכח איניש קמך,כל יומא הוה משמש לרבי מאכיל ליה משקי ליה כי הוה בעי רבי למיסק לפוריא הוה גחין קמי פוריא א"ל סק עילואי לפורייך אמר לאו אורח ארעא לזלזולי במלכותא כולי האי אמר מי ישימני מצע תחתיך לעולם הבא,א"ל אתינא לעלמא דאתי א"ל אין א"ל והכתיב (עובדיה א, יח) לא יהיה שריד לבית עשו בעושה מעשה עשו,תניא נמי הכי לא יהיה שריד לבית עשו יכול לכל ת"ל לבית עשו בעושה מעשה עשו,א"ל והכתיב (יחזקאל לב, כט) שמה אדום מלכיה וכל נשיאיה א"ל מלכיה ולא כל מלכיה כל נשיאיה ולא כל שריה,תניא נמי הכי מלכיה ולא כל מלכיה כל נשיאיה ולא כל שריה מלכיה ולא כל מלכיה פרט לאנטונינוס בן אסוירוס כל נשיאיה ולא כל שריה פרט לקטיעה בר שלום,קטיעה בר שלום מאי הוי דההוא קיסרא דהוה סני ליהודאי אמר להו לחשיבי דמלכותא מי שעלה לו נימא ברגלו יקטענה ויחיה או יניחנה ויצטער אמרו לו יקטענה ויחיה,אמר להו קטיעה בר שלום חדא דלא יכלת להו לכולהו דכתיב (זכריה ב, י) כי כארבע רוחות השמים פרשתי אתכם מאי קאמר אלימא דבדרתהון בד' רוחות האי כארבע רוחות לארבע רוחות מבעי ליה אלא כשם שא"א לעולם בלא רוחות כך א"א לעולם בלא ישראל ועוד קרו לך מלכותא קטיעה,א"ל מימר שפיר קאמרת מיהו כל דזכי (מלכא) שדו ליה לקמוניא חלילא כד הוה נקטין ליה ואזלין אמרה ליה ההיא מטרוניתא ווי ליה לאילפא דאזלא בלא מכסא נפל על רישא דעורלתיה קטעה אמר יהבית מכסי חלפית ועברית כי קא שדו ליה אמר כל נכסאי לר"ע וחביריו יצא ר"ע ודרש (שמות כט, כח) והיה לאהרן ולבניו מחצה לאהרן ומחצה לבניו,יצתה בת קול ואמרה קטיעה בר שלום מזומן לחיי העוה"ב בכה רבי ואמר יש קונה עולמו בשעה אחת ויש קונה עולמו בכמה שנים,אנטונינוס שמשיה לרבי אדרכן שמשיה לרב כי שכיב אנטונינוס א"ר נתפרדה חבילה כי שכיב אדרכן אמר רב | 10b. The Gemara asks: b But /b why not b let him say /b his advice b explicitly? /b Why did Rabbi Yehuda HaNasi answer in such a circumspect way, which could have been interpreted incorrectly? The Gemara answers: Rabbi Yehuda HaNasi b said /b to himself: If I answer openly, b the important Romans /b might b hear me and will cause /b me b anguish. /b The Gemara asks: b But /b why not b let him say /b his advice b quietly? /b The Gemara explains: Rabbi Yehuda HaNasi was still worried that they might hear what he had said, b because it is written: /b “Curse not the king, no, not in your thought, and curse not the rich in your bedchamber, b for a bird of the air shall carry the voice” /b (Ecclesiastes 10:20).,The Gemara relates: Antoninus b had a certain daughter whose name was Gira, /b who b performed a prohibited action, /b i.e., she engaged in promiscuous intercourse. Antoninus b sent a rocket plant [ i gargira /i ] to /b Rabbi Yehuda HaNasi, to allude to the fact that Gira had acted promiscuously [ i gar /i ]. Rabbi Yehuda HaNasi b sent him coriander [ i kusbarta /i ], /b which Antoninus understood as a message to kill [ i kos /i ] his daughter [ i barta /i ], as she was liable to receive the death penalty for her actions. Antoninus b sent him leeks [ i karti /i ] /b to say: I will be cut off [ i karet /i ] if I do so. Rabbi Yehuda HaNasi then b sent him lettuce [ i ḥasa /i ], /b i.e., Antoninus should have mercy [ i ḥas /i ] on her.,The Gemara relates: b Every day /b Antoninus b would send to /b Rabbi Yehuda HaNasi b crushed gold in large sacks, with wheat in the opening of /b the sacks. b He /b would b say to /b his servants: b Bring /b this b wheat to Rabbi /b Yehuda HaNasi, and they did not realize that the bags actually contained gold. b Rabbi /b Yehuda HaNasi b said to /b Antoninus: b I do not need /b gold, as b I have plenty. /b Antoninus b said: /b The gold b should be for those who will come after you, who will give it to the last ones who come after you. And those who descend from them will bring forth /b the gold that I now give you, and will be able to pay taxes to the Romans from this money.,The Gemara relates anther anecdote involving Antoninus. Antoninus b had a certain /b underground b cave /b from which there was a tunnel b that went from his house to the house of Rabbi /b Yehuda HaNasi. b Every day he would bring two servants /b to serve him. b He would kill one at the entrance of the house of Rabbi /b Yehuda HaNasi, b and would kill /b the other b one at the entrance of his house, /b so that no living person would know that he had visited Rabbi Yehuda HaNasi. b He said to /b Rabbi Yehuda HaNasi: b When I come /b to visit, b let no man be found before you. /b , b One day, /b Antoninus b found that Rabbi Ḥanina bar Ḥama was sitting /b there. b He said: Did I not tell you /b that b when I come /b to visit, b let no man be found before you? /b Rabbi Yehuda HaNasi b said to him: This is not a human being; /b he is like an angel, and you have nothing to fear from him. Antoninus b said to /b Rabbi Ḥanina bar Ḥama: b Tell that servant who is sleeping at the entrance that he should rise and come. /b , b Rabbi Ḥanina bar Ḥama went /b and b found that /b the servant Antoninus referred to b had been killed. He said /b to himself: b How shall I act? If I go and tell /b Antoninus b that he was killed, /b this is problematic, as one should b not report distressing /b news. If b I leave him and go, /b then I would be b treating the king with disrespect. He prayed for /b God to have b mercy and revived /b the servant, b and he sent him /b to Antoninus. Antoninus b said: I know /b that even b the least among you /b can b revive the dead; but when I come /b to visit b let no man be found before you, /b even one as great as Rabbi Ḥanina bar Ḥama.,The Gemara relates: b Every day /b Antoninus b would minister to Rabbi /b Yehuda HaNasi; b he would feed him /b and b give him to drink. When Rabbi /b Yehuda HaNasi b wanted to ascend to his bed, /b Antoninus b would bend down in front of the bed /b and b say to him: Ascend upon me to your bed. /b Rabbi Yehuda HaNasi b said /b in response: It is b not proper conduct to treat the king with this much disrespect. /b Antoninus b said: Oh, that I were set as a mattress under you in the World-to-Come! /b ,On another occasion, Antoninus b said to /b Rabbi Yehuda HaNasi: Will b I enter the World-to-Come? /b Rabbi Yehuda HaNasi b said to him: Yes. /b Antoninus b said to him: But isn’t it written: “And there shall not be any remaining of the house of Esau” /b (Obadiah 1:18)? Rabbi Yehuda HaNasi answered: The verse is stated b with regard to /b those who b perform actions /b similar to those b of /b the wicked b Esau, /b not to people like you., b This is also taught /b in a i baraita /i : From the verse: b “And there shall not be any remaining of the house of Esau,” /b one b might /b have thought that this applies b to everyone /b descended from Esau, irrespective of an individual’s actions. Therefore, b the verse states: “of the house of Esau,” /b to indicate that the verse is stated only b with regard to /b those who continue in the way of Esau, and b perform actions /b similar to those b of Esau. /b ,Antoninus b said to /b Rabbi Yehuda HaNasi: b But isn’t it written /b in the description of the netherworld: b “There is Edom, her kings and all her leaders” /b (Ezekiel 32:29)? Rabbi Yehuda HaNasi b said to him: /b The verse states: b “Her kings,” but not: All of her kings, /b and likewise it states: b “All her leaders,” but not: All of her officers. /b Some of them will merit the World-to-Come., b This is also taught /b in a i baraita /i : The verse states: b “Her kings,” but not: All of her kings, /b and: b “All her leaders,” but not: All of her officers. /b The inference learned from the wording of the verse: b “Her kings,” but not: All of her kings, /b serves b to exclude Antoninus the son of Asveirus; /b and the inference from the wording: b “All her leaders,” but not: All of her officers, /b serves b to exclude /b the Roman officer b Ketia, son of Shalom. /b ,The Gemara asks: b What is it /b that occurred involving b Ketia, son of Shalom? As there was a certain /b Roman b emperor who hated the Jews. He said to the important /b members b of the kingdom: /b If b one had an ulcerous sore [ i nima /i ] rise on his foot, should he cut it off and live, or leave it and suffer? They said to him: He should cut it off and live. /b The ulcerous sore was a metaphor for the Jewish people, whom the emperor sought to eliminate as the cause of harm for the Roman Empire., b Ketia, son of Shalom, said to them: /b It is unwise to do so, for two reasons. b One /b is b that you cannot /b destroy b all of them, as it is written: “For I have spread you abroad as the four winds of the heaven, /b says the Lord” (Zechariah 2:10). He clarified: b What is it saying? Shall we say that /b the verse means that God has b scattered them to the four winds /b of the world? If so, b this /b phrase: b “As the four winds,” /b is inaccurate, since b it should have /b said: b To the four winds. Rather, /b this is what the verse is saying: b Just as the world cannot /b exist b without winds, so too, the world cannot /b exist b without the Jewish people, /b and they will never be destroyed. b And furthermore, /b if you attempt to carry out the destruction of the Jews, b they will call you the severed kingdom, /b as the Roman Empire would be devoid of Jews, but Jews would exist in other locations.,The emperor b said to /b Ketia: b You have spoken well /b and your statement is correct; b but they throw anyone who defeats the king /b in argument b into a house full of ashes [ i lekamonya ḥalila /i ], /b where he would die. b When they were seizing /b Ketia b and going /b to take him to his death, b a certain matron [ i matronita /i ] said to him: Woe to the ship that goes without /b paying the b tax. /b Ketia b bent down over his foreskin, severed it, /b and b said: I gave my tax; I /b will b pass and enter. When they threw him /b into the house of ashes, b he said: All of my property /b is given b to Rabbi Akiva and his colleagues. /b How was this inheritance to be divided? The Gemara relates: b Rabbi Akiva went out and taught /b that the verse: b “And it shall be for Aaron and his sons” /b (Exodus 29:28), means b half to Aaron and half to his sons. /b Here too, as Rabbi Akiva is mentioned separately, he should receive half, while his colleagues receive the other half.,The Gemara returns to the story of Ketia. b A Divine Voice emerged and said: Ketia, son of Shalom, is destined for life in the World-to-Come. /b When b Rabbi /b Yehuda HaNasi heard this, b he wept, saying: There is /b one who b acquires his /b share in the b World /b -to-Come b in one moment, and there is /b one who b acquires his /b share in the b World /b -to-Come only b after many years /b of toil.,The Gemara relates: b Antoninus would attend to Rabbi /b Yehuda HaNasi, and similarly the Persian king b Adrakan would attend to Rav. When Antoninus died, Rabbi /b Yehuda HaNasi b said: The bundle is separated. When Adrakan died, Rav /b likewise b said: /b |
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| 462. Hippolytus, Aiedea, 233-237, 232 Tagged with subjects: •nan Found in books: Brule (2003) 114 |
| 463. Stobaeus, Song of Songs, None Tagged with subjects: •pericles, marriages of women in 'house' Found in books: Brule (2003) 114 |
| 464. Various, Anthologia Planudea, None Tagged with subjects: •nan Found in books: Rutledge (2012) 55 |
| 465. Scriptores Historiae Augustae, Gordiani Tres, 2.3, 3.6-3.8, 32.1 Tagged with subjects: •sallust, house of Found in books: Rutledge (2012) 188 |
| 466. Plutarch, Tiberius Gracchus, 1 Tagged with subjects: •pompeii, house of the vettii Found in books: Rutledge (2012) 58 |
| 467. Papyri, P.Demmemphis, 9 Tagged with subjects: •saqqâra (individual structures and complexes), house of osiris-apis (pr-wsı҆r-ḥp) Found in books: Renberg (2017) 397 |
| 468. Papyri, P.Dembologna, 3173, 3171 Tagged with subjects: •nan Found in books: Renberg (2017) 400 |
| 469. Epigraphy, Agora Xix, None Tagged with subjects: •nan Found in books: Papazarkadas (2011) 313 |
| 470. Epigraphy, Lambert 1997A (Rationes Centesimarum), None Tagged with subjects: •nan Found in books: Papazarkadas (2011) 157 |
| 471. Xenophon, [Ath. Pol.], 1.17-1.18 Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 88, 317 |
| 472. Didymus, Or., 13.44-13.51 Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 18 |
| 473. Harpocration, Lex., None Tagged with subjects: •houses, leasing of Found in books: Papazarkadas (2011) 18 |
474. Anon., Midrash On Song of Songs, 2.15-2.16, 8.19 Tagged with subjects: •house of wine as sinai •sinai, as house of wine Found in books: Lieber (2014) 112, 178 | 2.15. "R’ Huna explained the verse as referring to the kingdoms. Just as a rose placed among the thorns, when a north wind blows and bends it to the north and the thorn pricks it, nevertheless its heart remains aligned upward, so too Israel - even though they are sucked dry by crop taxes and monetary taxes their heart is still aligned toward their Father in Heaven, as it says “My eyes are always to God…” (Psalms 25:15) R’ Ibo explained the verse as referring to the future redemption. Just as this rose placed among the thorns is hard for its owner to pick, and what does he do? He brings fire, burns all around it and afterwards picks it. So too “…the Lord has commanded concerning Jacob [that] his adversaries shall be round about him…” (Lamentations 1:17) Like Chalamish in relation to Gavoh, Yericho in relation to No’adan, Susitan in relation to Tiveria, Castera in relation to Chaifa, Lod in relation to Ono, this is what is written “This is Jerusalem; in the midst of the nations I have placed it…” (Ezekiel 5:5) In the future when the end comes, what will the Holy One do? He will bring fire and burn everything outside of it, as it is written “And the peoples shall be as the burnings of lime…” (Isaiah 33:12) What is written there? “The Lord alone guided them…” (Deuteronomy 32:12)" |
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| 475. Emporos, Emporos Fr., 31 Tagged with subjects: •obsequens, octavius quartio, house of Found in books: Ker and Wessels (2020) 304 |
| 476. Cato, Brut., 63.65-63.67 Tagged with subjects: •night/nighttime, house of Found in books: Ker and Wessels (2020) 10 |
| 477. Emporos, Fr., None Tagged with subjects: •nan Found in books: Ker and Wessels (2020) 10 |
| 478. Tib., Epig., 1.2 Tagged with subjects: •night/nighttime, house of Found in books: Ker and Wessels (2020) 10 |
| 479. Epigraphy, Tad, None Tagged with subjects: •house of boethus Found in books: Piotrkowski (2019) 98 |
| 480. Pseudo-Tertullian, Carmen Adversus Marcionitas, 4.4, 4.33 Tagged with subjects: •house, possession of Found in books: Lampe (2003) 91, 245 |
