1. Septuagint, Tobit, 1.6, 13.10-13.13 (th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Burnt House • House • House, Jerusalem • House, Temple
Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 147; Stuckenbruck (2007), 1 Enoch 91-108, 115; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 89, 90
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1.6 But I alone went often to Jerusalem for the feasts, as it is ordained for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar.
13.10 Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever. 13.11 Many nations will come from afar to the name of the Lord God,bearing gifts in their hands, gifts for the King of heaven. Generations of generations will give you joyful praise. 13.12 Cursed are all who hate you;blessed for ever will be all who love you. 13.13 Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous.'' None |
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2. Hebrew Bible, Deuteronomy, 6.4-6.7, 6.9, 6.13, 6.16, 18.4, 23.2, 26.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Bath-house • Burnt House • House • House of • House v, • House, Courtyard • Households, and Temple • Households, responsibilities of • Qumran, house of prostration • Temple, as metaphor for household • architecture, house-churches • house-church, architecture • household relations, children and parents • proseuche (prayer house)
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 50; Esler (2000), The Early Christian World, 711; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 147; Levine (2005), The Ancient Synagogue, The First Thousand Years, 167, 643; Neusner (2001), The Theology of Halakha, 72, 335; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 198; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 119; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 118, 128; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 269; deSilva (2022), Ephesians, 296
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6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.6 וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 6.7 וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃
6.9 וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃
6.13 אֶת־יְהוָה אֱלֹהֶיךָ תִּירָא וְאֹתוֹ תַעֲבֹד וּבִשְׁמוֹ תִּשָּׁבֵעַ׃
6.16 לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃
18.4 רֵאשִׁית דְּגָנְךָ תִּירֹשְׁךָ וְיִצְהָרֶךָ וְרֵאשִׁית גֵּז צֹאנְךָ תִּתֶּן־לּוֹ׃
23.2 לֹא־יָבֹא פְצוּעַ־דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל יְהוָה׃
23.2 לֹא־תַשִּׁיךְ לְאָחִיךָ נֶשֶׁךְ כֶּסֶף נֶשֶׁךְ אֹכֶל נֶשֶׁךְ כָּל־דָּבָר אֲשֶׁר יִשָּׁךְ׃
26.15 הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן־הַשָּׁמַיִם וּבָרֵךְ אֶת־עַמְּךָ אֶת־יִשְׂרָאֵל וְאֵת הָאֲדָמָה אֲשֶׁר נָתַתָּה לָנוּ כַּאֲשֶׁר נִשְׁבַּעְתָּ לַאֲבֹתֵינוּ אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃'' None | sup>
6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6.6 And these words, which I command thee this day, shall be upon thy heart; 6.7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.
6.9 And thou shalt write them upon the door-posts of thy house, and upon thy gates.
6.13 Thou shalt fear the LORD thy God; and Him shalt thou serve, and by His name shalt thou swear.
6.16 Ye shall not try the LORD your God, as ye tried Him in Massah.
18.4 The first-fruits of thy corn, of thy wine, and of thine oil, and the first of the fleece of thy sheep, shalt thou give him.
23.2 He that is crushed or maimed in his privy parts shall not enter into the assembly of the LORD.
26.15 Look forth from Thy holy habitation, from heaven, and bless Thy people Israel, and the land which Thou hast given us, as Thou didst swear unto our fathers, a land flowing with milk and honey.’'' None |
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3. Hebrew Bible, Exodus, 12.2, 12.4, 12.27, 15.17, 15.18, 20.4, 25.1-31.18, 25.8, 26.33, 40 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • David, his House • David, the king, House, dynasty, progeny of • Four Room House • House • House, Temple • Households, Passover • Households, and Temple • Shammai, House of • Temple, as metaphor for household • cosmos, Gods house/temple
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 63; Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 159; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 3; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 53; Neusner (2001), The Theology of Halakha, 352; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 119, 124, 153; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 48, 49; Schiffman (1983), Testimony and the Penal Code, 59; Stuckenbruck (2007), 1 Enoch 91-108, 108; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 90, 121, 126, 168; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 143
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12.2 הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה׃
12.2 כָּל־מַחְמֶצֶת לֹא תֹאכֵלוּ בְּכֹל מוֹשְׁבֹתֵיכֶם תֹּאכְלוּ מַצּוֹת׃
12.4 וְאִם־יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל־בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ עַל־הַשֶּׂה׃
12.4 וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה׃
12.27 וַאֲמַרְתֶּם זֶבַח־פֶּסַח הוּא לַיהוָה אֲשֶׁר פָּסַח עַל־בָּתֵּי בְנֵי־יִשְׂרָאֵל בְּמִצְרַיִם בְּנָגְפּוֹ אֶת־מִצְרַיִם וְאֶת־בָּתֵּינוּ הִצִּיל וַיִּקֹּד הָעָם וַיִּשְׁתַּחֲוּוּ׃
15.17 תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃
15.18 יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃
20.4 לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ
25.8 וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃
26.33 וְנָתַתָּה אֶת־הַפָּרֹכֶת תַּחַת הַקְּרָסִים וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת אֵת אֲרוֹן הָעֵדוּת וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים׃' ' None | sup>
12.2 ’This month shall be unto you the beginning of months; it shall be the first month of the year to you.
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.
12.27 that ye shall say: It is the sacrifice of the LORD’s passover, for that He passed over the houses of the children of Israel in Egypt, when He smote the Egyptians, and delivered our houses.’ And the people bowed the head and worshipped.
15.17 Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established.
15.18 The LORD shall reign for ever and ever.
20.4 Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth;
25.8 And let them make Me a sanctuary, that I may dwell among them.
26.33 And thou shalt hang up the veil under the clasps, and shalt bring in thither within the veil the ark of the testimony; and the veil shall divide unto you between the holy place and the most holy.' ' None |
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4. Hebrew Bible, Genesis, 2.24, 6.2, 6.4, 28.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • House • Religion (ancient Near Eastern), Semitic cult steles housing divinities • household • household relations, wives and husbands • “serving” one’s house or bed
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 57; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 156; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 300; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 70, 71; Stuckenbruck (2007), 1 Enoch 91-108, 345; deSilva (2022), Ephesians, 287
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2.24 עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃
6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃
6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃
6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃' ' None | sup>
2.24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.
6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.
6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
28.20 And Jacob vowed a vow, saying: ‘If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on,'' None |
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5. Hebrew Bible, Numbers, 12.7, 19.20 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Cosmos, As house • House • House community • Households, Passover
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 75; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 209; Neusner (2001), The Theology of Halakha, 349, 351; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 35, 52, 53, 116, 117, 118, 126, 248
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12.7 לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃' ' None | sup>
12.7 My servant Moses is not so; he is trusted in all My house;
19.20 But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from the midst of the assembly, because he hath defiled the sanctuary of the LORD; the water of sprinkling hath not been dashed against him: he is unclean.' ' None |
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6. Hebrew Bible, Proverbs, 11.28 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • House • house of the Lord
Found in books: Estes (2020), The Tree of Life, 115; Stuckenbruck (2007), 1 Enoch 91-108, 263
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11.28 בּוֹטֵחַ בְּעָשְׁרוֹ הוּא יִפֹּל וְכֶעָלֶה צַדִּיקִים יִפְרָחוּ׃'' None | sup>
11.28 He that trusteth in his riches shall fall; But the righteous shall flourish as foliage.'' None |
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7. Hebrew Bible, Psalms, 2.2, 102.26, 118.22 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • David, the king, House, dynasty, progeny of • House • House of • house of wine as Sinai
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 50; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 253; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 52; Stuckenbruck (2007), 1 Enoch 91-108, 205; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 91, 118, 119, 219, 236
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2.2 יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃
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2.26 לְפָנִים הָאָרֶץ יָסַדְתָּ וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם׃
118.22 אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה׃' ' None | sup>
2.2 The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed:
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2.26 of old Thou didst lay the foundation of the earth; And the heavens are the work of Thy hands.
118.22 The stone which the builders rejected Is become the chief corner-stone.' ' None |
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8. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Four Room House • House
Found in books: Ganzel and Holtz (2020), Contextualizing Jewish Temples, 3; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 168
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9. Hebrew Bible, 1 Kings, 8.6 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • House • House v,
Found in books: Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 126; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 71
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8.6 וַיָּבִאוּ הַכֹּהֲנִים אֶת־אֲרוֹן בְּרִית־יְהוָה אֶל־מְקוֹמוֹ אֶל־דְּבִיר הַבַּיִת אֶל־קֹדֶשׁ הַקֳּדָשִׁים אֶל־תַּחַת כַּנְפֵי הַכְּרוּבִים׃
8.6 לְמַעַן דַּעַת כָּל־עַמֵּי הָאָרֶץ כִּי יְהוָה הוּא הָאֱלֹהִים אֵין עוֹד׃'' None | sup>
8.6 And the priests brought in the ark of the covet of the LORD unto its place, into the Sanctuary of the house, to the most holy place, even under the wings of the cherubim.'' None |
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10. Hebrew Bible, 1 Samuel, 28.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Book of Two Houses (BoTH) • David, his House
Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 63; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 527
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28.3 וּשְׁמוּאֵל מֵת וַיִּסְפְּדוּ־לוֹ כָּל־יִשְׂרָאֵל וַיִּקְבְּרֻהוּ בָרָמָה וּבְעִירוֹ וְשָׁאוּל הֵסִיר הָאֹבוֹת וְאֶת־הַיִּדְּעֹנִים מֵהָאָרֶץ׃'' None | sup>
28.3 Now Shemu᾽el was dead, and all Yisra᾽el had mourned him, and buried him in Rama in his own city. And Sha᾽ul had put away the mediums and the wizards, out of the land.'' None |
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11. Hebrew Bible, 2 Samuel, 7.11-7.14, 7.16, 12.20 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • David, his House • David, the king, House, dynasty, progeny of • House • House v, • Religion (ancient Near Eastern), Semitic cult steles housing divinities • Saul, king of Israel, his House • house of prostration
Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 65; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 71; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 45, 48, 49, 52, 85, 91, 98; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 118, 120; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 71; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 571, 575, 581
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7.11 וּלְמִן־הַיּוֹם אֲשֶׁר צִוִּיתִי שֹׁפְטִים עַל־עַמִּי יִשְׂרָאֵל וַהֲנִיחֹתִי לְךָ מִכָּל־אֹיְבֶיךָ וְהִגִּיד לְךָ יְהוָה כִּי־בַיִת יַעֲשֶׂה־לְּךָ יְהוָה׃ 7.12 כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃ 7.13 הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃ 7.14 אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃
7.16 וְנֶאְמַן בֵּיתְךָ וּמַמְלַכְתְּךָ עַד־עוֹלָם לְפָנֶיךָ כִּסְאֲךָ יִהְיֶה נָכוֹן עַד־עוֹלָם׃' ' None | sup>
7.11 and as since the time that I commanded judges to be over my people Yisra᾽el; but I will give thee rest from all thy enemies, and the Lord tells thee that he will make thee a house. 7.12 And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom. 7.13 He shall build a house for my name, and I will make firm the throne of his kingdom for ever. 7.14 I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:
7.16 And thy house and thy kingdom shall be established for ever before thee: thy throne shall be firm for ever.
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.' ' None |
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12. Hebrew Bible, Habakkuk, 2.12 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • House • House, Eschatological Reward • Onias IV, ‘House of Peleg’
Found in books: Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 107; Stuckenbruck (2007), 1 Enoch 91-108, 262, 420
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2.12 הוֹי בֹּנֶה עִיר בְּדָמִים וְכוֹנֵן קִרְיָה בְּעַוְלָה׃'' None | sup>
2.12 Woe to him that buildeth a town with blood, And establisheth a city by iniquity!'' None |
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13. Hebrew Bible, Isaiah, 2.2-2.3, 54.5, 56.7, 60.13, 66.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Book of Two Houses (BoTH) • House • House of the Sun • House, Jerusalem • House, Temple • academies, rabbinic, vs. study-houses • assembly-house (bet vaad), and synagogue • assembly-house (bet vaad), vs. study-house • house of prayer • house of the Lord • house of wine as Sinai • household • household relations, and mutual submission • household relations, wives and husbands • sages, in assembly-house • study-house (bet midrash), vs. assembly-house
Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 6; Estes (2020), The Tree of Life, 117; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 253; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 378; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 334; Rubenstein (2003), The Culture of the Babylonian Talmud. 24; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 98; Stuckenbruck (2007), 1 Enoch 91-108, 115, 138; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 89, 90, 91, 119, 121; deSilva (2022), Ephesians, 283
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2.2 בַּיּוֹם הַהוּא יַשְׁלִיךְ הָאָדָם אֵת אֱלִילֵי כַסְפּוֹ וְאֵת אֱלִילֵי זְהָבוֹ אֲשֶׁר עָשׂוּ־לוֹ לְהִשְׁתַּחֲוֺת לַחְפֹּר פֵּרוֹת וְלָעֲטַלֵּפִים׃
2.2 וְהָיָה בְּאַחֲרִית הַיָּמִים נָכוֹן יִהְיֶה הַר בֵּית־יְהוָה בְּרֹאשׁ הֶהָרִים וְנִשָּׂא מִגְּבָעוֹת וְנָהֲרוּ אֵלָיו כָּל־הַגּוֹיִם׃ 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׃
54.5 כִּי בֹעֲלַיִךְ עֹשַׂיִךְ יְהוָה צְבָאוֹת שְׁמוֹ וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל אֱלֹהֵי כָל־הָאָרֶץ יִקָּרֵא׃
56.7 וַהֲבִיאוֹתִים אֶל־הַר קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃
60.13 כְּבוֹד הַלְּבָנוֹן אֵלַיִךְ יָבוֹא בְּרוֹשׁ תִּדְהָר וּתְאַשּׁוּר יַחְדָּו לְפָאֵר מְקוֹם מִקְדָּשִׁי וּמְקוֹם רַגְלַי אֲכַבֵּד׃
66.1 כֹּה אָמַר יְהוָה הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי־זֶה בַיִת אֲשֶׁר תִּבְנוּ־לִי וְאֵי־זֶה מָקוֹם מְנוּחָתִי׃'
66.1 שִׂמְחוּ אֶת־יְרוּשָׁלִַם וְגִילוּ בָהּ כָּל־אֹהֲבֶיהָ שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל־הַמִּתְאַבְּלִים עָלֶיהָ׃ ' None | sup>
2.2 And it shall come to pass in the end of days, That the mountain of the LORD’S house Shall be established as the top of the mountains, And shall be exalted above the hills; And all nations shall flow unto it. 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.
54.5 For thy Maker is thy husband, The LORD of hosts is His name; And the Holy One of Israel is thy Redeemer, The God of the whole earth shall He be called.
56.7 Even them will I bring to My holy mountain, And make them joyful in My house of prayer; Their burnt-offerings and their sacrifices Shall be acceptable upon Mine altar; For My house shall be called A house of prayer for all peoples.
60.13 The glory of Lebanon shall come unto thee, The cypress, the plane-tree and the larch together; To beautify the place of My sanctuary, And I will make the place of My feet glorious.
66.1 Thus saith the LORD: The heaven is My throne, and the earth is My footstool; where is the house that ye may build unto Me? And where is the place that may be My resting-place?' ' None |
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14. Hebrew Bible, Jeremiah, 7.11 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • House • house of prayer
Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 98; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 91
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7.11 הַמְעָרַת פָּרִצִים הָיָה הַבַּיִת הַזֶּה אֲשֶׁר־נִקְרָא־שְׁמִי עָלָיו בְּעֵינֵיכֶם גַּם אָנֹכִי הִנֵּה רָאִיתִי נְאֻם־יְהוָה׃'' None | sup>
7.11 Is this house, whereupon My name is called, become a den of robbers in your eyes? Behold, I, even I, have seen it, saith the LORD.'' None |
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15. Hebrew Bible, Lamentations, 2.19 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • David, the king, House, dynasty, progeny of • House
Found in books: Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 78; Stuckenbruck (2007), 1 Enoch 91-108, 333
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2.19 קוּמִי רֹנִּי בליל בַלַּיְלָה לְרֹאשׁ אַשְׁמֻרוֹת שִׁפְכִי כַמַּיִם לִבֵּךְ נֹכַח פְּנֵי אֲדֹנָי שְׂאִי אֵלָיו כַּפַּיִךְ עַל־נֶפֶשׁ עוֹלָלַיִךְ הָעֲטוּפִים בְּרָעָב בְּרֹאשׁ כָּל־חוּצוֹת׃'' None | sup>
2.19 Arise, cry out in the night, At the beginning of the watches; Pour out thy heart like water Before the face of the Lord; Lift up thy hands toward Him For the life of thy young children, That faint for hunger At the head of every street.’'' None |
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16. Hesiod, Theogony, 454 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • 'house' (oikos), Hestia and • Hestia, hearth/household, as divine personification of
Found in books: Brule (2003), Women of Ancient Greece, 13; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 123
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454 Ἱστίην Δήμητρα καὶ Ἥρην χρυσοπέδιλον'' None | sup>
454 With splendid gifts, and through him she became'' None |
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17. Homer, Iliad, 6.249-6.250 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • household • household, autonomy of
Found in books: Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 22; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 303
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6.249 πλησίον ἀλλήλων δεδμημένοι, ἔνθα δὲ γαμβροὶ 6.250 κοιμῶντο Πριάμοιο παρʼ αἰδοίῃς ἀλόχοισιν·'' None | sup>
6.249 built each hard by the other; therein the sons of Priam were wont to sleep beside their wedded wives; and for his daughters over against them on the opposite side within the court were twelve roofed chambers of polished stone, built each hard by the other; ' "6.250 therein slept Priam's sons-in-law beside their chaste wives—there his bounteous mother came to meet him, leading in Laodice, fairest of her daughters to look upon; and she clasped him by the hand and spake and addressed him:My child, why hast thou left the fierce battle and come hither? "' None |
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18. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • 'house' (oikos), Alcinous' offer to Odysseus • Households • Julian house • household
Found in books: Brule (2003), Women of Ancient Greece, 63; Cairns (1989), Virgil's Augustan Epic. 157; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 165; Vlassopoulos (2021), Historicising Ancient Slavery, 75
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19. Hebrew Bible, Ezekiel, 16.1-16.4 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • household • household codes
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 170; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 378
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16.1 וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃
16.1 וָאַלְבִּישֵׁךְ רִקְמָה וָאֶנְעֲלֵךְ תָּחַשׁ וָאֶחְבְּשֵׁךְ בַּשֵּׁשׁ וַאֲכַסֵּךְ מֶשִׁי׃ 16.2 בֶּן־אָדָם הוֹדַע אֶת־יְרוּשָׁלִַם אֶת־תּוֹעֲבֹתֶיהָ׃ 16.2 וַתִּקְחִי אֶת־בָּנַיִךְ וְאֶת־בְּנוֹתַיִךְ אֲשֶׁר יָלַדְתְּ לִי וַתִּזְבָּחִים לָהֶם לֶאֱכוֹל הַמְעַט מתזנתך מִתַּזְנוּתָיִךְ׃ 16.3 וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה לִירוּשָׁלִַם מְכֹרֹתַיִךְ וּמֹלְדֹתַיִךְ מֵאֶרֶץ הַכְּנַעֲנִי אָבִיךְ הָאֱמֹרִי וְאִמֵּךְ חִתִּית׃ 16.3 מָה אֲמֻלָה לִבָּתֵךְ נְאֻם אֲדֹנָי יְהוִה בַּעֲשׂוֹתֵךְ אֶת־כָּל־אֵלֶּה מַעֲשֵׂה אִשָּׁה־זוֹנָה שַׁלָּטֶת׃ 16.4 וְהֶעֱלוּ עָלַיִךְ קָהָל וְרָגְמוּ אוֹתָךְ בָּאָבֶן וּבִתְּקוּךְ בְּחַרְבוֹתָם׃ 16.4 וּמוֹלְדוֹתַיִךְ בְּיוֹם הוּלֶּדֶת אֹתָךְ לֹא־כָרַּת שָׁרֵּךְ וּבְמַיִם לֹא־רֻחַצְתְּ לְמִשְׁעִי וְהָמְלֵחַ לֹא הֻמְלַחַתְּ וְהָחְתֵּל לֹא חֻתָּלְתְּ׃'' None | sup>
16.1 Again the word of the LORD came unto me, saying: 16.2 ’Son of man, cause Jerusalem to know her abominations, 16.3 and say: Thus saith the Lord GOD unto Jerusalem: Thine origin and thy nativity is of the land of the Canaanite; the Amorite was thy father, and thy mother was a Hittite. 16.4 And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water for cleansing; thou was not salted at all, nor swaddled at all.'' None |
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20. Euripides, Alcestis, 163-169 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Hestia, hearth/household, as divine personification of • hearth as symbolic centre of house
Found in books: Parker (2005), Polytheism and Society at Athens, 14; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 122, 128
| sup>
163 yet will I check thee therefrom, nor shall this temple of the Nereid avail thee aught, no! neither its altar or shrine, but thou shalt die. But if or god or man should haply wish to save thee, thou must atone for thy proud thoughts of happier days now past'164 yet will I check thee therefrom, nor shall this temple of the Nereid avail thee aught, no! neither its altar or shrine, but thou shalt die. But if or god or man should haply wish to save thee, thou must atone for thy proud thoughts of happier days now past 165 by humbling thyself and crouching prostrate at my knees, by sweeping out my halls, and by learning, as thou sprinklest water from a golden ewer, where thou now art. Here is no Hector, no Priam with his gold, but a city of Hellas. ' None |
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21. Hebrew Bible, 1 Chronicles, 17.15, 22.7-22.10 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Book of Two Houses (BoTH) • David, his House • House • Saul, king of Israel, his House
Found in books: Bezzel and Pfeiffer (2021), Prophecy and Hellenism, 56; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 118, 219; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 533
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17.15 כְּכֹל הַדְּבָרִים הָאֵלֶּה וּכְכֹל הֶחָזוֹן הַזֶּה כֵּן דִּבֶּר נָתָן אֶל־דָּוִיד׃
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׃' ' None | sup>
17.15 According to all these words, and according to all this vision, so did Nathan speak unto David.
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.'' None |
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22. Hebrew Bible, Ecclesiastes, 2.14 (5th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Hillel, School (House) of • House • Shammai, School (House) of
Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 61; Stuckenbruck (2007), 1 Enoch 91-108, 205
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2.14 הֶחָכָם עֵינָיו בְּרֹאשׁוֹ וְהַכְּסִיל בַּחֹשֶׁךְ הוֹלֵךְ וְיָדַעְתִּי גַם־אָנִי שֶׁמִּקְרֶה אֶחָד יִקְרֶה אֶת־כֻּלָּם׃'' None | sup>
2.14 The wise man, his eyes are in his head; But the fool walketh in darkness. And I also perceived that one event happeneth to them all.'' None |
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23. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • hearth as symbolic centre of house • household • household head of • household multiple family
Found in books: Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 143; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 148; Parker (2005), Polytheism and Society at Athens, 14
| 776a τῷ κλήρῳ τὴν ἑτέραν οἷον νεοττῶν ἐγγέννησιν καὶ τροφήν, χωρισθέντα ἀπὸ πατρὸς καὶ μητρὸς τὸν γάμον ἐκεῖ ποιεῖσθαι καὶ τὴν οἴκησιν καὶ τὴν τροφὴν αὑτοῦ καὶ τῶν τέκνων. ἐν γὰρ ταῖς φιλίαις ἐὰν μὲν πόθος ἐνῇ τις, κολλᾷ καὶ συνδεῖ πάντα ἤθη· κατακορὴς δὲ συνουσία καὶ οὐκ ἴσχουσα τὸν διὰ χρόνου πόθον ἀπορρεῖν ἀλλήλων ποιεῖ ὑπερβολαῖς πλησμονῆς. ὧν δὴ χάριν μητρὶ καὶ πατρὶ καὶ τοῖς τῆς γυναικὸς οἰκείοις παρέντας χρὴ τὰς αὑτῶν οἰκήσεις, οἷον'776b εἰς ἀποικίαν ἀφικομένους, αὐτοὺς ἐπισκοποῦντάς τε ἅμα καὶ ἐπισκοπουμένους οἰκεῖν, γεννῶντάς τε καὶ ἐκτρέφοντας παῖδας, καθάπερ λαμπάδα τὸν βίον παραδιδόντας ἄλλοις ἐξ ἄλλων, θεραπεύοντας ἀεὶ θεοὺς κατὰ νόμους. ' None | 776a in his allotment, to be, as it were, the nest and home of his chicks, and make therein his marriage and the dwelling and home of himself and his children. For in friendships the presence of some degree of longing seems to cement various dispositions and bind them together; but unabated proximity, since it lacks the longing due to an interval, causes friends to fall away from one another owing to an excessive surfeit of each other’s company. Therefore the married pair must leave their own houses to their parents and the bride’s relations,'776b and act themselves as if they had gone off to a colony, visiting and being visited in their home, begetting and rearing children, and so handing on life, like a torch, from one generation to another, and ever worshipping the gods as the laws direct. Next, as regards possessions, what should a man possess to form a reasonable amount of substance? As to most chattels, it is easy enough both to see what they should be and to acquire them; but servants present all kinds of difficulties. The reason is that our language about them is partly right and partly wrong; ' None |
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24. Thucydides, The History of The Peloponnesian War, 2.15.5 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Enneacrunus fountain house (Athens) • fountain houses
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 55
sup>
2.15.5 καὶ τῇ κρήνῃ τῇ νῦν μὲν τῶν τυράννων οὕτω σκευασάντων Ἐννεακρούνῳ καλουμένῃ, τὸ δὲ πάλαι φανερῶν τῶν πηγῶν οὐσῶν Καλλιρρόῃ ὠνομασμένῃ, ἐκεῖνοί τε ἐγγὺς οὔσῃ τὰ πλείστου ἄξια ἐχρῶντο, καὶ νῦν ἔτι ἀπὸ τοῦ ἀρχαίου πρό τε γαμικῶν καὶ ἐς ἄλλα τῶν ἱερῶν νομίζεται τῷ ὕδατι χρῆσθαι:'' None | sup>
2.15.5 There are also other ancient temples in this quarter. The fountain too, which, since the alteration made by the tyrants, has been called Enneacrounos, or Nine Pipes, but which, when the spring was open, went by the name of Callirhoe, or Fairwater, was in those days, from being so near, used for the most important offices. Indeed, the old fashion of using the water before marriage and for other sacred purposes is still kept up. '' None |
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25. Xenophon, Memoirs, 2.2.4-2.2.5 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • 'house' (oikos), and marriage • 'house' (oikos), marital love in • 'house' (oikos), wife's role in • Pompeii, House of the Menander • household • marriage, and 'house' • wife, in 'house'
Found in books: Brule (2003), Women of Ancient Greece, 154, 155, 157; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 287; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 253
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2.2.4 καὶ μὴν οὐ τῶν γε ἀφροδισίων ἕνεκα παιδοποιεῖσθαι τοὺς ἀνθρώπους ὑπολαμβάνεις, ἐπεὶ τούτου γε τῶν ἀπολυσόντων μεσταὶ μὲν αἱ ὁδοί, μεστὰ δὲ τὰ οἰκήματα. φανεροὶ δʼ ἐσμὲν καὶ σκοπούμενοι ἐξ ὁποίων ἂν γυναικῶν βέλτιστα ἡμῖν τέκνα γένοιτο· αἷς συνελθόντες τεκνοποιούμεθα. 2.2.5 καὶ ὁ μέν γε ἀνὴρ τήν τε συντεκνοποιήσουσαν ἑαυτῷ τρέφει καὶ τοῖς μέλλουσιν ἔσεσθαι παισὶ προπαρασκευάζει πάντα, ὅσα ἂν οἴηται συνοίσειν αὐτοῖς πρὸς τὸν βίον, καὶ ταῦτα ὡς ἂν δύνηται πλεῖστα· ἡ δὲ γυνὴ ὑποδεξαμένη τε φέρει τὸ φορτίον τοῦτο, βαρυνομένη τε καὶ κινδυνεύουσα περὶ τοῦ βίου καὶ μεταδιδοῦσα τῆς τροφῆς, ᾗ καὶ αὐτὴ τρέφεται, καὶ σὺν πολλῷ πόνῳ διενεγκοῦσα καὶ τεκοῦσα τρέφει τε καὶ ἐπιμελεῖται, οὔτε προπεπονθυῖα οὐδὲν ἀγαθὸν οὔτε γιγνῶσκον τὸ βρέφος ὑφʼ ὅτου εὖ πάσχει, οὐδὲ σημαίνειν δυνάμενον ὅτου δεῖται, ἀλλʼ αὐτὴ στοχαζομένη τά τε συμφέροντα καὶ τὰ κεχαρισμένα πειρᾶται ἐκπληροῦν, καὶ τρέφει πολὺν χρόνον καὶ ἡμέρας καὶ νυκτὸς ὑπομένουσα πονεῖν, οὐκ εἰδυῖα εἴ τινα τούτων χάριν ἀπολήψεται.'' None | sup>
2.2.4 of course you don’t suppose that lust provokes men to beget children, when the streets and the stews are full of means to satisfy that? We obviously select for wives the women who will bear us the best children, and then marry them to raise a family. 2.2.5 The man supports the woman who is to share with him the duty of parentage and provides for the expected children whatever he thinks will contribute to their benefit in life, and accumulates as much of it as he can. The woman conceives and bears her burden in travail, risking her life, and giving of her own food; and, with much labour, having endured to the end and brought forth her child, she rears and cares for it, although she has not received any good thing, and the babe neither recognises its benefactress nor can make its wants known to her: still she guesses what is good for it and what it likes, and seeks to supply these things, and rears it for a long season, enduring toil day and night, nothing knowing what return she will get. '' None |
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26. Xenophon, On Household Management, 7.24, 9.11, 9.14 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • 'house' (oikos), city mirrored in • 'house' (oikos), management • 'house' (oikos), wife's role in • household relations, slaves and slaveowners • household relations, wives and husbands • wife, in 'house' • women, in Senate House
Found in books: Brule (2003), Women of Ancient Greece, 170, 173; Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 351; deSilva (2022), Ephesians, 276, 300
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7.24 And knowing that he had created in the woman and had imposed on her the nourishment of the infants, he meted out to her a larger portion of affection for new-born babes than to the man.
9.11 In appointing the housekeeper, we chose the woman whom on consideration we judged to be the most temperate in eating and wine drinking and sleeping Mem. I. v. 1; Cyropaedia, I. vi. 8. and the most modest with men, the one, too, who seemed to have the best memory, to be most careful not to offend us by neglecting her duties, and to think most how she could earn some reward by obliging us.
9.14 When all this was done, Socrates , I told my wife that all these measures were futile, unless she saw to it herself that our arrangement was strictly adhered to in every detail. I explained that in well-ordered cities the citizens are not satisfied with passing good laws; they go further, and choose guardians of the laws, who act as overseers, commending the law-abiding and punishing law-breakers.'' None |
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27. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • herms, outside houses • household (oikos), family piety • household (oikos), shrines • household,
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 242; Kapparis (2021), Women in the Law Courts of Classical Athens, 19; Parker (2005), Polytheism and Society at Athens, 19
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28. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • herms, outside houses • household (oikos), family piety • household (oikos), shrines
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 249; Parker (2005), Polytheism and Society at Athens, 20
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29. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • household • household head of • household nuclear family • household, • housing • housing oikos
Found in books: Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 100, 171, 179, 180; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 165; Kapparis (2021), Women in the Law Courts of Classical Athens, 74, 75
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30. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Zeus, household god • household
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 651; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 135
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31. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristotle, household mgt. • household • household, codes • household, management
Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 720; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 153
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32. Anon., 1 Enoch, 5.4, 90.28-90.29 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • House • House, Eschatological Reward • House, Jerusalem • House, Temple • house of the Lord
Found in books: Estes (2020), The Tree of Life, 166; Stuckenbruck (2007), 1 Enoch 91-108, 115, 138, 261, 262; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 87
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5.4 But ye -ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words With your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace.
90.28 And I stood up to see till they folded up that old house; and carried off all the pillars, and all the beams and ornaments of the house were at the same time folded up with it, and they carried 90.29 it off and laid it in a place in the south of the land. And I saw till the Lord of the sheep brought a new house greater and loftier than that first, and set it up in the place of the first which had beer folded up: all its pillars were new, and its ornaments were new and larger than those of the first, the old one which He had taken away, and all the sheep were within it.'' None |
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33. Anon., Jubilees, 49.17 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Shammai, House of • household
Found in books: Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 150; Schiffman (1983), Testimony and the Penal Code, 59
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49.17 And it is not permissible to slay it during any period of the light, but during the period bordering on the evening,'' None |
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34. Cicero, On Duties, 1.138-1.139 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Julius Caesar, house of • Tullius Cicero, M., on the Roman house • house, reflective of identity and power • houses, location of poor • houses, location of wealthy
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 183, 184; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 64
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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.'' None | sup>
1.138 \xa0But since I\xa0am investigating this subject in all its phases (at least, that is my purpose), I\xa0must 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\x80\x94 the first of that family to be elected consul â\x80\x94 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 \xa0The 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\xa0good old house, alas! how different The owner who now owneth thee!" And in these times that may be said of many a house! <'' None |
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35. Septuagint, 1 Maccabees, 14.28 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • architecture, house-churches • house-church, architecture • proseuche (prayer house), Diaspora, Egypt
Found in books: Esler (2000), The Early Christian World, 711; Levine (2005), The Ancient Synagogue, The First Thousand Years, 42
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14.28 in Asaramel, in the great assembly of the priests and the people and the rulers of the nation and the elders of the country, the following was proclaimed to us:'' None |
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36. Septuagint, 2 Maccabees, 2.5 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • House • House v,
Found in books: Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 90; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 257
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2.5 And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.'"" None |
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37. Septuagint, Ecclesiasticus (Siracides), 33.25, 33.27 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • House • household relations, slaves and slaveowners
Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 345; deSilva (2022), Ephesians, 300
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33.25 Set your slave to work, and you will find rest;leave his hands idle, and he will seek liberty.
33.27 Put him to work, that he may not be idle,for idleness teaches much evil.'' None |
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38. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Alexander the Great, and Pindar’s house • Augustus, Palatine hill house of • Fulvius Flaccus, Marcus, house of • Julius Caesar, house of • M. Tullius Cicero,house on Palatine • Pompeius Magnus, Cn. (Pompey), retired to house after attempt on his life • Tullius Cicero, M., his house in Rome • house • house, and damnatio memoriae • houses, location of poor • houses, location of wealthy • houses/domus, and social power • houses/domus, as venue for gathering followers • houses/domus, demolition of • houses/domus, open lot remaining • houses/domus, private-to-public dynamic • houses/domus, symbolic effects of
Found in books: Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 211, 212; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 63; Jenkyns (2013), God, Space, and City in the Roman Imagination, 36, 184; Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 234, 243, 245, 247, 250, 255, 256, 260; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 153, 191; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 59
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39. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • M. Tullius Cicero,house on Palatine • Pompeius Magnus, Cn. (Pompey), retired to house after attempt on his life
Found in books: Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 212; Walters (2020), Imagery of the Body Politic in Ciceronian Rome, 59
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40. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Antony, Marc, his house • House for the Public • Lutatius Catulus, Q., his house • Penates (household gods) • Plutarch, on Pompey’s house • Pompey the Great, his house • Tarquin the Proud, his house • Tullius Cicero, M., his house in Rome • house • household gods (Penates) • interior spaces, palaces and houses of wealthy • residential housing
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 50, 201, 307; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 18; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 153, 187
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41. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Curia (Senate-House), during civil unrest • Julius Caesar, house of • houses, location of wealthy • housing
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 183, 190; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 351
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42. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Hillel, School (House) of • House • Shammai, School (house) of
Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 118; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 4
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43. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • David, the king, House, dynasty, progeny of • House
Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 115, 117, 118, 120, 127; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 85
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44. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • House • House, possession of • Residences (tenement houses)
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 221; Stuckenbruck (2007), 1 Enoch 91-108, 628
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45. Dionysius of Halycarnassus, Roman Antiquities, 5.39.4, 8.77-8.80, 8.79.3 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Antony, Marc, his house • Lutatius Catulus, Q., his house • Plutarch, on Pompey’s house • Pompey the Great, his house • Tarquin the Proud, his house • house • house, and damnatio memoriae • houses, location of wealthy • houses/domus, demolition of • houses/domus, open lot remaining • houses/domus, private-to-public dynamic
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 185; Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 243, 244; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 187, 190
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5.39.4 \xa0Then 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.
8.77 1. \xa0The following year, at the beginning of the seventy-fourth Olympiad (the one at which Astylus of Syracuse won the foot-race), when Leostratus was archon at Athens, and Quintus Fabius and Servius Cornelius had succeeded to the consulship, two patricians, young indeed in years, but the most distinguished of their body because of the prestige of their ancestors, men of great influence both on account of their bands of supporters and because of their wealth, and, for young men, inferior to none of mature age for their ability in civil affairs, namely, Caeso Fabius, brother of the then consul, and Lucius Valerius Publicola, brother to the man who overthrew the kings, being quaestors at the same time and therefore having authority to assemble the populace, denounced before them Spurius Cassius, the consul of the preceding year, who had dared to propose the laws concerning the distribution of land, charging him with having aimed at tyranny; and appointing a\xa0day, they summoned him to make his defence before the populace.,2. \xa0When a very large crowd has assembled upon the day appointed, the two quaestors called the multitude together in assembly, and recounting all his overt actions, showed that they were calculated for no good purpose. First, in the case of the Latins, who would have been content with being accounted worthy of a common citizenship with the Romans, esteeming it a great piece of good luck to get even so much, he had as consul not only bestowed on them the citizenship they asked for, but had furthermore caused a vote to be passed that they should be given also the third part of the spoils of war on the occasion of any joint campaign. Again, in the case of the Hernicans, who, having been subdued in war, ought to have been content not to be punished by the loss of some part of their territory, he had made them friends instead of subjects, and citizens instead of tributaries, and had ordered that they should receive the second third of any land and booty that the Romans might acquire from any source.,3. \xa0Thus the spoils were to be divided into three portions, the subjects of the Romans and aliens receiving two of them and the natives and domit race the third part. They pointed out that as a result of this procedure one or the other of two most absurd situations would come about in case they should choose to honour any other nation, in return for many great services, by granting the same privileges with which they had honoured not only the Latins, but also the Hernicans, who had never done them the least service. For, as there would be but one third left for them, they would either have no part to bestow upon their benefactors or, if they granted them the like favour, they would have nothing for themselves. 8.78 1. \xa0Besides this they went on to relate that Cassius, in proposing to give to the people the common possessions of the state without a decree of the senate or the consent of his colleague, had intended to get the law passed by force â\x80\x94 a\xa0law that was inexpedient and unjust, not for this reason alone, that, though the senate ought to have considered the measure first, and, in case they approved of it, it ought to have been a joint concession on the part of all the authorities, he was making it the favour of one man,,2. \xa0but also for the further reason â\x80\x94 the most outrageous of all â\x80\x94 that, though it was in name a grant of the public land to the citizens, it was in reality a deprivation, since the Romans, who had acquired it, were to receive but one third, while the Hernicans and the Latins, who had no claim to it at all, would get the other two thirds. They further charged that even when the tribunes opposed him and asked him to strike out the part of the law granting equal shares to the aliens, he had paid no heed to them, but continued to act in opposition to the tribunes, to his colleague, to the senate, and to all who consulted the best interests of the commonwealth.,3. \xa0After they had enumerated these charges and named as witnesses to their truth the whole body of the citizens, they then at length proceeded to present the secret evidences of his having aimed at tyranny, showing that the Latins and the Hernicans had contributed money to him and provided themselves with arms, and that the most daring young men from their cities were resorting to him, making secret plans, and serving him in many other ways besides. And to prove the truth of these charges they produced many witnesses, both residents of Rome and others from the cities in alliance with her, persons who were neither mean nor obscure.,4. \xa0In these the populace put confidence; and without either being moved now by the speech which the man delivered â\x80\x94 a\xa0speech which he had prepared with much care, â\x80\x94 or yielding to compassion when his three young sons contributed much to his appeal for sympathy and many others, both relations and friends, joined in bewailing his fate, or paying any regard to his exploits in war, by which he had attained to the greatest honour, they condemned him.,5. \xa0Indeed, they were so exasperated at the name of tyranny that they did not moderate their resentment even in the degree of his punishment, but sentenced him to death. For they were afraid that if a man who was the ablest general of his time should be driven from his country into exile, he might follow the example of Marcius in dividing his own people and uniting their enemies, and bring a relentless war upon his country. This being the outcome of his trial, the quaestors led him to the top of the precipice that overlooks the Forum and in the presence of all the citizens hurled him down from the rock. For this was the traditional punishment at that time among the Romans for those who were condemned to death.
8.79.3 \xa0And many other fathers, some for greater and others for lesser faults, have shown neither mercy nor compassion to their sons. For this reason I\xa0do not feel, as I\xa0said, that this account should be rejected as improbable. But the following considerations, which are arguments of no small weight and are not lacking in probability, draw me in the other direction and lead me to agree with the first tradition. In the first place, after the death of Cassius his house was razed to the ground and to this day its site remains vacant, except for that part of it on which the state afterwards built the temple of Tellus, which stands in the street leading to the Carinae; and again, his goods were confiscated by the state, which dedicated first-offerings for them in various temples, especially the bronze statues to Ceres, which by their inscriptions show of whose possessions they are the first-offerings. < 8.79 1. \xa0Such is the more probable of the accounts that have been handed down concerning this man; but I\xa0must not omit the less probable version, since this also has been believed by many and is recorded in histories of good authority. It is said, then, by some that while the plan of Cassius to make himself tyrant was as yet concealed from all the world, his father was the first to suspect him, and that after making the strictest inquiry into the matter he went to the senate; then, ordering his son to appear, he became both informer and accuser, and when the senate also had condemned him, he took him home and put him to death.,2. \xa0The harsh and inexorable anger of fathers against their offending sons, particularly among the Romans of that time, does not permit us to reject even this account. For earlier Brutus, who expelled the kings, condemned both his sons to die in accordance with the law concerning malefactors, and they were beheaded because they were believed to have been helping to bring about the restoration of the kings. And at a later time Manlius, when he was commander in the Gallic war and his son distinguished himself in battle, honoured him, indeed, for his bravery with the crowns given for superior valour, but at the same time accused him of disobedience in not staying in the fort in which he was posted but leaving it, contrary to the command of his general, in order to take part in the struggle; and he put him to death as a deserter.,3. \xa0And many other fathers, some for greater and others for lesser faults, have shown neither mercy nor compassion to their sons. For this reason I\xa0do not feel, as I\xa0said, that this account should be rejected as improbable. But the following considerations, which are arguments of no small weight and are not lacking in probability, draw me in the other direction and lead me to agree with the first tradition. In the first place, after the death of Cassius his house was razed to the ground and to this day its site remains vacant, except for that part of it on which the state afterwards built the temple of Tellus, which stands in the street leading to the Carinae; and again, his goods were confiscated by the state, which dedicated first-offerings for them in various temples, especially the bronze statues to Ceres, which by their inscriptions show of whose possessions they are the first-offerings.,4. \xa0But if his father had been at once the informer, the accuser and the executioner of his son, neither his house would have been razed nor his estate confiscated. For the Romans have no property of their own while their fathers are still living, but fathers are permitted to dispose both of the goods and the persons of their sons as they wish. Consequently the state would surely never have seen fit, because of the crimes of the son, to take away and confiscate the estate of his father who had given information of his plan to set up a tyranny. For these reasons, therefore, I\xa0agree rather with the former of the two accounts; but I\xa0have given both, to the end that my readers may adopt whichever one they please. 8.80 1. \xa0When the attempt was made by some to put to death the sons of Cassius also, the senators looked upon the custom as cruel and harmful; and having assembled, they voted that the penalty should be remitted in the case of the boys and that they should live in complete security, being punished by neither banishment, disfranchisement, nor any other misfortune. And from that time this custom has become established among the Romans and is observed down to our day, that the sons shall be exempt from all punishment for any crimes committed by their fathers, whether they happen to be the sons of tyrants, of parricides, or of traitors â\x80\x94 treason being among the Romans the greatest crime.,2. \xa0And those who attempted to abolish this custom in our times, after the end of the Marsic and civil wars, and took away from the sons of fathers who had been proscribed under Sulla the privilege of standing for the magistracies held by their fathers and of being members of the senate as long as their own domination lasted, were regarded as having done a thing deserving both the indignation of men and the vengeance of the gods. Accordingly, in the course of time a justifiable retribution dogged their steps as the avenger of their crimes, by which the perpetrators were reduced from the greatest height of glory they had once enjoyed to the lowest depths, and not even their posterity, except of the female line, now survives;,3. \xa0but the custom was restored to its original status by the man who brought about their destruction. Among some of the Greeks, however, this is not the practice, but certain of them think it proper to put to death the sons of tyrants together with their fathers; and others punish them with perpetual banishment, as if Nature would not permit virtuous sons to be the offspring of wicked fathers or evil sons of good fathers. But concerning these matters, I\xa0leave to the consideration of anyone who is so minded the question whether the practice prevalent among the Greeks is better or the custom of the Romans is superior; and I\xa0now return to the events that followed.'' None |
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46. Ovid, Fasti, 1.591, 1.607-1.616, 4.949-4.952, 4.954, 5.355-5.356, 6.639-6.647 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus, Augustus’ house on the Palatine • Augustus, Palatine hill house of • Augustus, houses of • House for the Public • House v, • Penates (household gods) • Rome, people of and Augustus as pater patriae, Augustus’s honorary house decorations from • Suetonius, on Augustus’s house • altar to Vesta in the house of Augustus • domus (household), Augusta • household gods (Penates) • housing
Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 12; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 191, 207, 210, 212; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 65; Jenkyns (2013), God, Space, and City in the Roman Imagination, 50, 78; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 360; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 288
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1.591 perlege dispositas generosa per atria ceras:
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
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,
5.355 cur tamen, ut dantur vestes Cerialibus albae, 5.356 sic haec est cultu versicolore decens?
6.639 disce tamen, veniens aetas, ubi Livia nunc est 6.640 porticus, immensae tecta fuisse domus; 6.641 urbis opus domus una fuit, spatiumque tenebat, 6.642 quo brevius muris oppida multa tenent, 6.643 haec aequata solo est, nullo sub crimine regni, 6.644 sed quia luxuria visa nocere sua, 6.645 sustinuit tantas operum subvertere moles 6.646 totque suas heres perdere Caesar opes, 6.647 sic agitur censura et sic exempla parantur,' ' None | sup>
1.591 Such titles were never bestowed on men before.
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,
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
5.355 And warns us to use life’s beauty while it’s in bloom: 5.356 The thorn is spurned when the rose has fallen.
6.639 And Livia, this day dedicated a magnificent shrine to you, 6.640 Concordia, that she offered to her dear husband. 6.641 Learn this, you age to come: where Livia’s Colonnade 6.642 Now stands, there was once a vast palace. 6.643 A site that was like a city: it occupied a space 6.644 Larger than that of many a walled town. 6.645 It was levelled to the soil, not because of its owner’s treason, 6.646 But because its excess was considered harmful. 6.647 Caesar counteced the demolition of such a mass,' ' None |
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47. Ovid, Metamorphoses, 15.865 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus, Palatine hill house of • Augustus, houses of • Penates (household gods) • Rome, people of and Augustus as pater patriae, Augustus’s honorary house decorations from • Suetonius, on Augustus’s house • household gods (Penates)
Found in books: Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 65; Jenkyns (2013), God, Space, and City in the Roman Imagination, 78
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15.865 et cum Caesarea tu, Phoebe domestice, Vesta,'' None | sup>
15.865 the city, you shall be its chosen king'' None |
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48. Philo of Alexandria, On The Special Laws, 3.171 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • household, codes • household, management • proseuche (prayer house), Diaspora, Egypt
Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 91; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 476
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3.171 Therefore let no woman busy herself about those things which are beyond the province of oeconomy, but let her cultivate solitude, and not be seen to be going about like a woman who walks the streets in the sight of other men, except when it is necessary for her to go to the temple, if she has any proper regard for herself; and even then let her not go at noon when the market is full, but after the greater part of the people have returned home; like a well-born woman, a real and true citizen, performing her vows and her sacrifices in tranquillity, so as to avert evils and to receive blessings. '' None |
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49. Philo of Alexandria, Against Flaccus, 43, 48, 122-123 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Bath house, public (see also Mikve) • proseuchai (prayer-houses,Synagogues) • proseuche (prayer house), Diaspora, Delos • proseuche (prayer house), Diaspora, Egypt • proseuche (prayer house), Diaspora, Halicarnassus
Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 91, 114; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 216; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 114
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43 what then did the governor of the country do? Knowing that the city had two classes of inhabitants, our own nation and the people of the country, and that the whole of Egypt was inhabited in the same manner, and that Jews who inhabited Alexandria and the rest of the country from the Catabathmos on the side of Libya to the boundaries of Ethiopia were not less than a million of men; and that the attempts which were being made were directed against the whole nation, and that it was a most mischievous thing to distress the ancient hereditary customs of the land; he, disregarding all these considerations, permitted the mob to proceed with the erection of the statues, though he might have given them a vast number of admonitory precepts instead of any such permission, either commanding them as their governor, or advising them as their friend. VII.
48 but the Jews, for they were not inclined to remain quiet under everything, although naturally entirely disposed towards peace, not only because contests for natural customs do among all men appear more important than those which are only for the sake of life, but also because they alone of all the people under the sun, if they were deprived of their houses of prayer, would at the same time be deprived of all means of showing their piety towards their benefactors, which they would have looked upon as worse than ten thousand deaths, inasmuch as if their synagogues were destroyed they would no longer have any sacred places in which they could declare their gratitude, might have reasonably said to those who opposed them:
122 And when they had spent the whole night in hymns and songs, they poured out through the gates at the earliest dawn, and hastened to the nearest point of the shore, for they had been deprived of their usual places for prayer, and standing in a clear and open space, they cried out, '123 "O most mighty King of all mortal and immortal beings, we have come to offer thanks unto thee, to invoke earth and sea, and the air and the heaven, and all the parts of the universe, and the whole world in which alone we dwell, being driven out by men and robbed of everything else in the world, and being deprived of our city, and of all the buildings both private and public within the city, and being made houseless and homeless by the treachery of our governor, the only men in the world who are so treated. ' None |
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50. Philo of Alexandria, On The Embassy To Gaius, 133-148, 155-157 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Households • Qumran, house of prostration • proseuchai (prayer-houses,Synagogues) • proseuche (prayer house) • proseuche (prayer house), Diaspora, Egypt • proseuche (prayer house), Diaspora, Rome
Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 46, 85, 88, 89, 90, 91, 106, 148, 170; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 216, 351; Vlassopoulos (2021), Historicising Ancient Slavery, 141
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133 I omit to mention the ornaments in honour of the emperor, which were destroyed and burnt with these synagogues, such as gilded shields, and gilded crowns, and pillars, and inscriptions, for the sake of which they ought even to have abstained from and spared the other things; but they were full of confidence, inasmuch as they did not fear any chastisement at the hand of Gaius, as they well knew that he cherished an indescribable hatred against the Jews, so that their opinion was that no one could do him a more acceptable service than by inflicting every description of injury on the nation which he hated; '134 and, as they wished to curry favour with him by a novel kind of flattery, so as to allow, and for the future to give the rein to, every sort of ill treatment of us without ever being called to account, what did they proceed to do? All the synagogues that they were unable to destroy by burning and razing them to the ground, because a great number of Jews lived in a dense mass in the neighbourhood, they injured and defaced in another manner, simultaneously with a total overthrow of their laws and customs; for they set up in every one of them images of Gaius, and in the greatest, and most conspicuous, and most celebrated of them they erected a brazen statue of him borne on a four-horse chariot. 135 And so excessive and impetuous was the rapidity of their zeal, that, as they had not a new chariot for four horses ready, they got a very old one out of the gymnasium, full of poison, mutilated in its ears, and in the hinder part, and in its pedestal, and in many other points, and as some say, one which had already been dedicated in honour of a woman, the eminent Cleopatra, who was the great grandmother of the last. 136 Now what amount of accusation he brought against those who had dedicated this chariot on this very account is notorious to every one; for what did it signify if it was a new one and belonging to a woman? Or what if it was an old one and belonging to a man? And what, in short, if it was wholly dedicated to the name of some one else? Was it not natural that those who were offering up a chariot of this sort on behalf of the emperor should be full of cautious fear, lest some one might lay an information against them before our emperor, who took such especial care that every thing which at all affected or related to himself should be done in the most dignified manner possible? 137 But these men expected to be most extravagantly praised, and to receive greater and more conspicuous advantages as rewards for their conduct, in thus dedicating the synagogues to Gaius as new pieces of consecrated ground, not because of the honour which was done to him by this proceeding, but because in this way they exhausted every possible means of insulting and injuring our nation. 138 And one may find undeniable and notorious proofs of this having been the case. For, in the first place, one may derive them from about ten kings or more who reigned in order, one after another, for three hundred years, and who never once had any images or statues of themselves erected in our synagogues, though there were many of their relations and kinsmen whom they considered, and registered as, and spoke of as gods. 139 And what would they not have done in the case of those whom they looked upon as men? a people who look upon dogs, and wolves, and lions, and crocodiles, and numerous other beasts, both terrestrial and aquatic, and numerous birds, as gods, and erect in their honour altars, and temples, and shrines, and consecrated precincts, throughout the whole of Egypt? XXI. 140 Perhaps some people who would not have opened their mouths then will say now: "They were accustomed to pay respect to the good deeds done by their governors rather than to their governors themselves, because the emperors are greater than the Ptolemies, both in their dignities and in their fortunes, and are justly entitled to receive higher honours." 141 Then, O ye most foolish of all mankind! that I may not be compelled to utter any thing disrespectful of blasphemous, why did you never think Tiberius, who was emperor before Gaius, who indeed was the cause that Gaius ever became emperor, who himself enjoyed the supreme power by land and sea for three and twenty years, and who never allowed any seed of war to smoulder or to raise its head, either in Greece or in the territory of the barbarians, and who bestowed peace and the blessings of peace up to the end of his life with a rich and most bounteous hand and mind upon the whole empire and the whole world; why, I say, did you not consider him worthy of similar honour? 142 Was he inferior in birth? No; he was of the most noble blood by both parents. Was he inferior in his education? Who, of all the men who flourished in his time, was either more prudent or more eloquent? Or in his age? What king or emperor ever lived to more prosperous old age than he? Moreover, he, even while he was still a young man, was called the old man as a mark of respect because of his exceeding wisdom. This man, though he was so wise, and so good, and so great, was passed over and disregarded by you. 143 Again, why did you not pay similar honour to him who exceeded the common race of human nature in every virtue, who, by reason of the greatness of his absolute power and his own excellence, was the first man to be called Augustus, not receiving the title after another by a succession of blood as a part of his inheritance, but who was himself the origin of his successors, having that title and honour? He who first became emperor, when all the affairs of the state were in disorder and confusion; 144 for the islands were in a state of war against the continents, and the continents were contending with the islands for the pre-eminence in honour, each having for their leaders and champions the most powerful and eminent of the Romans who were in office. And then again, great sections of Asia were contending against Europe, and Europe against Asia, for the chief power and dominion; the European and Asiatic nations rising up from the extremities of the earth, and waging terrible wars against one another over all the earth, and over every sea, with enormous armaments, so that very nearly the whole race of mankind would have been destroyed by mutual slaughter and made utterly to disappear, if it had not been for one man and leader, Augustus, by whose means they were brought to a better state, and therefore we may justly call him the averter of evil. 145 This is Caesar, who calmed the storms which were raging in every direction, who healed the common diseases which were afflicting both Greeks and barbarians, who descended from the south and from the east, and ran on and penetrated as far as the north and the west, in such a way as to fill all the neighbouring districts and waters with unexpected miseries. 146 This is he who did not only loosen but utterly abolish the bonds in which the whole of the habitable world was previously bound and weighed down. This is he who destroyed both the evident and the unseen wars which arose from the attacks of robbers. This is he who rendered the sea free from the vessels of pirates, and filled it with Merchantmen. 147 This is he who gave freedom to every city, who brought disorder into order, who civilized and made obedient and harmonious, nations which before his time were unsociable, hostile, and brutal. This is he who increased Greece by many Greeces, and who Greecised the regions of the barbarians in their most important divisions: the guardian of peace, the distributor to every man of what was suited to him, the man who proffered to all the citizens favours with the most ungrudging liberality, who never once in his whole life concealed or reserved for himself any thing that was good or excellent. XXII. 148 Now this man who was so great a benefactor to them for the space of three and forty years, during which he reigned over Egypt, they passed over in silence and neglect, never erecting any thing in their synagogues to do him honour; no image, no statue, no inscription.
155 How then did he look upon the great division of Rome which is on the other side of the river Tiber, which he was well aware was occupied and inhabited by the Jews? And they were mostly Roman citizens, having been emancipated; for, having been brought as captives into Italy, they were manumitted by those who had bought them for slaves, without ever having been compelled to alter any of their hereditary or national observances. 156 Therefore, he knew that they had synagogues, and that they were in the habit of visiting them, and most especially on the sacred sabbath days, when they publicly cultivate their national philosophy. He knew also that they were in the habit of contributing sacred sums of money from their first fruits and sending them to Jerusalem by the hands of those who were to conduct the sacrifices. 157 But he never removed them from Rome, nor did he ever deprive them of their rights as Roman citizens, because he had a regard for Judaea, nor did he never meditate any new steps of innovation or rigour with respect to their synagogues, nor did he forbid their assembling for the interpretation of the law, nor did he make any opposition to their offerings of first fruits; but he behaved with such piety towards our countrymen, and with respect to all our customs, that he, I may almost say, with all his house, adorned our temple with many costly and magnificent offerings, commanding that continued sacrifices of whole burnt offerings should be offered up for ever and ever every day from his own revenues, as a first fruit of his own to the most high God, which sacrifices are performed to this very day, and will be performed for ever, as a proof and specimen of a truly imperial disposition. ' None |
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51. Vitruvius Pollio, On Architecture, 6.5.1-6.5.2 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • House of the Tragic Poet • Iphigenia (painting, House of the Tragic Poet) • Petronius, on Trimalchio’s house • Pompeian houses, and Vitruvius • Pompeian houses, atria of • Pompeian houses, courtyards of • Pompeian houses, domestic art in • Pompeian houses, hosts and guests in • Pompeii, house of the Vettii • Trajan, his house on the Aventine • Trimalchio, his house • Tullius Cicero, M., on the Roman house • Vitruvius, on houses • access, to houses • house • house, access to • house, atrium • house, fauces • house, public versus private nature • house, reflective of identity and power • house, tablinum • satyr-mosaic emblema (House of the Tragic Poet) • wives, and Pompeiian houses
Found in books: Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 122; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 58, 60, 64, 116; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 49
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6.5.1 1. The aspects proper for each part being appropriated, we must determine the situation of the private rooms for the master of the house, and those which are for general use, and for the guests. 6.5.2 2. Those, however, who have to lay up stores that are the produce of the country, should have stalls and shops in their vestibules: under their houses they should have vaults (cryptæ), granaries (horrea), store rooms (apothecæ), and other apartments, suited rather to preserve such produce, than to exhibit a magnificent appearance.'' None |
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52. None, None, nan (1st cent. BCE - 1st cent. CE)
Tagged with subjects: • Apollo, painting of, in Augustus’ house • Augustus, houses of
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 22; Xinyue (2022), Politics and Divinization in Augustan Poetry, 4
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53. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • houses, and women’s status in Catullus • houses, location of wealthy • houses, of Republican upper class
Found in books: Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 130, 131; Jenkyns (2013), God, Space, and City in the Roman Imagination, 147
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54. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • House v, • night/nighttime, House of
Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 10; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 257
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55. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Alexander the Great, and Pindar’s house • Julio-Claudians, houses built by • Tullius Cicero, M., his house in Rome • elites, house of • house • house, and damnatio memoriae • houses, location of poor • houses, location of wealthy • houses/domus, open lot remaining • houses/domus, private-to-public dynamic
Found in books: Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 61; Jenkyns (2013), God, Space, and City in the Roman Imagination, 184, 185; Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 243, 245; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 190, 191
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56. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus, Augustus’ house on the Palatine • Augustus, houses of • Penates (household gods) • household gods (Penates)
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 210; Jenkyns (2013), God, Space, and City in the Roman Imagination, 78
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57. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus, Palatine hill house of • House of Catulus • House of Hortensius • Pompeii, house of the Vettii • Suetonius, on Augustus’s house • Vitruvius, on houses
Found in books: Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 66, 67; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 58
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58. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Augustus, Augustus’ house on the Palatine • interior spaces, palaces and houses of wealthy
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 213; Jenkyns (2013), God, Space, and City in the Roman Imagination, 294
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59. Anon., Didache, 12 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • architecture, house-churches • house-church, architecture • household • household codes
Found in books: Esler (2000), The Early Christian World, 710; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 166
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12 But let every one that comes in the name of the Lord be received, and afterward you shall prove and know him; for you shall have understanding right and left. If he who comes is a wayfarer, assist him as far as you are able; but he shall not remain with you, except for two or three days, if need be. But if he wills to abide with you, being an artisan, let him work and eat; 2 Thessalonians 3:10 but if he has no trade, according to your understanding see to it that, as a Christian, he shall not live with you idle. But if he wills not to do, he is a Christ-monger. Watch that you keep aloof from such. '' None |
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60. Clement of Rome, 1 Clement, 1.3, 21.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • House community • House, possession of • household codes
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 173; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 353, 399
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1.3 The church of God which sojourns at Rome, to the church of God sojourning at Corinth, to them that are called and sanctified by the will of God, through our Lord Jesus Christ: Grace unto you, and peace, from Almighty God through Jesus Christ, be multiplied. Owing, dear brethren, to the sudden and successive calamitous events which have happened to ourselves, we feel that we have been somewhat tardy in turning our attention to the points respecting which you consulted us; and especially to that shameful and detestable sedition, utterly abhorrent to the elect of God, which a few rash and self-confident persons have kindled to such a pitch of frenzy, that your venerable and illustrious name, worthy to be universally loved, has suffered grievous injury. For who ever dwelt even for a short time among you, and did not find your faith to be as fruitful of virtue as it was firmly established? Who did not admire the sobriety and moderation of your godliness in Christ? Who did not proclaim the magnificence of your habitual hospitality? And who did not rejoice over your perfect and well-grounded knowledge? For you did all things without respect of persons, and walked in the commandments of God, being obedient to those who had the rule over you, and giving all fitting honour to the presbyters among you. You enjoined young men to be of a sober and serious mind, you instructed your wives to do all things with a blameless, becoming, and pure conscience, loving their husbands as in duty bound; and you taught them that, living in the rule of obedience, they should manage their household affairs becomingly, and be in every respect marked by discretion.
21.7 Take heed, beloved, lest His many kindnesses lead to the condemnation of us all. For thus it must be unless we walk worthy of Him, and with one mind do those things which are good and well-pleasing in His sight. For the Scripture says in a certain place, The Spirit of the Lord is a candle searching the secret parts of the belly. Proverbs 20:27 Let us reflect how near He is, and that none of the thoughts or reasonings in which we engage are hid from Him. It is right, therefore, that we should not leave the post which His will has assigned us. Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than offend God. Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us; let us honour the aged among us; let us train up the young men in the fear of God; let us direct our wives to that which is good. Let them exhibit the lovely habit of purity in all their conduct; let them show forth the sincere disposition of meekness; let them make manifest the command which they have of their tongue, by their manner of speaking; let them display their love, not by preferring one to another, but by showing equal affection to all that piously fear God. Let your children be partakers of true Christian training; let them learn of how great avail humility is with God - how much the spirit of pure affection can prevail with Him - how excellent and great His fear is, and how it saves all those who walk in it with a pure mind. For He is a Searcher of the thoughts and desires of the heart: His breath is in us; and when He pleases, He will take it away. '' None |
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61. Josephus Flavius, Jewish Antiquities, 13.65-13.67, 13.70, 13.74-13.79, 13.285 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Bath house, public (see also Mikve) • House community • House of Boethus • House of Onias (Beth Ḥonio) • House v, • Onias IV, ‘House of Peleg’ • proseuche (prayer house) • proseuche (prayer house), Diaspora, Delos • proseuche (prayer house), Diaspora, Egypt
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 75; Levine (2005), The Ancient Synagogue, The First Thousand Years, 83, 85, 91, 111; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 64, 345; Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 107; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 114; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 66
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13.65 “πολλὰς καὶ μεγάλας ὑμῖν χρείας τετελεκὼς ἐν τοῖς κατὰ πόλεμον ἔργοις μετὰ τῆς τοῦ θεοῦ βοηθείας, καὶ γενόμενος ἔν τε τῇ κοίλῃ Συρίᾳ καὶ Φοινίκῃ, καὶ εἰς Λεόντων δὲ πόλιν τοῦ ̔Ηλιοπολίτου σὺν τοῖς ̓Ιουδαίοις καὶ εἰς ἄλλους τόπους ἀφικόμενος τοῦ ἔθνους, 13.66 καὶ πλείστους εὑρὼν παρὰ τὸ καθῆκον ἔχοντας ἱερὰ καὶ διὰ τοῦτο δύσνους ἀλλήλοις, ὃ καὶ Αἰγυπτίοις συμβέβηκεν διὰ τὸ πλῆθος τῶν ἱερῶν καὶ τὸ περὶ τὰς θρησκείας οὐχ ὁμόδοξον, ἐπιτηδειότατον εὑρὼν τόπον ἐν τῷ προσαγορευομένῳ τῆς ἀγρίας Βουβάστεως ὀχυρώματι βρύοντα ποικίλης ὕλης καὶ τῶν ἱερῶν ζῴων μεστόν,' "13.67 δέομαι συγχωρῆσαί μοι τὸ ἀδέσποτον ἀνακαθάραντι ἱερὸν καὶ συμπεπτωκὸς οἰκοδομῆσαι ναὸν τῷ μεγίστῳ θεῷ καθ' ὁμοίωσιν τοῦ ἐν ̔Ιεροσολύμοις αὐτοῖς μέτροις ὑπὲρ σοῦ καὶ τῆς σῆς γυναικὸς καὶ τῶν τέκνων, ἵν' ἔχωσιν οἱ τὴν Αἴγυπτον κατοικοῦντες ̓Ιουδαῖοι εἰς αὐτὸ συνιόντες κατὰ τὴν πρὸς ἀλλήλους ὁμόνοιαν ταῖς σαῖς ἐξυπηρετεῖν χρείαις:" "
13.74 Τοὺς δ' ἐν ̓Αλεξανδρείᾳ ̓Ιουδαίους καὶ Σαμαρεῖς, οἳ τὸ ἐν Γαριζεὶν προσεκύνουν ἱερόν, κατὰ τοὺς ̓Αλεξάνδρου χρόνους συνέβη στασιάσαι πρὸς ἀλλήλους, καὶ περὶ τῶν ἱερῶν ἐπ' αὐτοῦ Πτολεμαίου διεκρίνοντο, τῶν μὲν ̓Ιουδαίων λεγόντων κατὰ τοὺς Μωυσέος νόμους ᾠκοδομῆσθαι τὸ ἐν ̔Ιεροσολύμοις, τῶν δὲ Σαμαρέων τὸ ἐν Γαριζείν." "13.75 παρεκάλεσάν τε σὺν τοῖς φίλοις καθίσαντα τὸν βασιλέα τοὺς περὶ τούτων ἀκοῦσαι λόγους καὶ τοὺς ἡττηθέντας θανάτῳ ζημιῶσαι. τὸν μὲν οὖν ὑπὲρ τῶν Σαμαρέων λόγον Σαββαῖος ἐποιήσατο καὶ Θεοδόσιος, τοὺς δ' ὑπὲρ τῶν ̔Ιεροσολυμιτῶν καὶ ̓Ιουδαίων ̓Ανδρόνικος ὁ Μεσαλάμου." '13.76 ὤμοσαν δὲ τὸν θεὸν καὶ τὸν βασιλέα ἦ μὴν ποιήσεσθαι τὰς ἀποδείξεις κατὰ τὸν νόμον, παρεκάλεσάν τε τὸν Πτολεμαῖον, ὅπως ὃν ἂν λάβῃ παραβαίνοντα τοὺς ὅρκους ἀποκτείνῃ. ὁ μὲν οὖν βασιλεὺς πολλοὺς τῶν φίλων εἰς συμβουλίαν παραλαβὼν ἐκάθισεν ἀκουσόμενος τῶν λεγόντων.' "13.77 οἱ δ' ἐν τῇ ̓Αλεξανδρείᾳ τυγχάνοντες ̓Ιουδαῖοι σφόδρα ἠγωνίων περὶ τῶν ἀνδρῶν, οἷς ἀγανακτεῖν περὶ τοῦ ἐν τοῖς ̔Ιεροσολύμοις συνέβαινεν ἱεροῦ: χαλεπῶς γὰρ ἔφερον, εἰ τοῦτό τινες καταλύσουσιν οὕτως ἀρχαῖον καὶ διασημότατον τῶν κατὰ τὴν οἰκουμένην ὑπάρχον." "13.78 τοῦ δὲ Σαββαίου καὶ Θεοδοσίου συγχωρησάντων τῷ ̓Ανδρονίκῳ πρώτῳ ποιήσασθαι τοὺς λόγους, ἤρξατο τῶν ἀποδείξεων ἐκ τοῦ νόμου καὶ τῶν διαδοχῶν τῶν ἀρχιερέων, ὡς ἕκαστος παρὰ πατρὸς τὴν τιμὴν ἐκδεξάμενος ἦρξε τοῦ ναοῦ, καὶ ὅτι πάντες οἱ τῆς ̓Ασίας βασιλεῖς τὸ ἱερὸν ἐτίμησαν ἀναθήμασιν καὶ λαμπροτάταις δωρεαῖς, τοῦ δ' ἐν Γαριζεὶν ὡς οὐδὲ ὄντος οὐδεὶς λόγον οὐδ' ἐπιστροφὴν ἐποιήσατο." '13.79 ταῦτα λέγων ̓Ανδρόνικος καὶ πολλὰ τούτοις ὅμοια πείθει τὸν βασιλέα κρῖναι μὲν κατὰ τοὺς Μωυσέος νόμους οἰκοδομηθῆναι τὸ ἐν ̔Ιεροσολύμοις ἱερόν, ἀποκτεῖναι δὲ τοὺς περὶ τὸν Σαββαῖον καὶ Θεοδόσιον. καὶ τὰ μὲν γενόμενα τοῖς ἐν ̓Αλεξανδρείᾳ ̓Ιουδαίοις κατὰ Πτολεμαῖον τὸν Φιλομήτορα ταῦτα ἦν.
13.285 Κλεοπάτρα γὰρ ἡ βασίλισσα πρὸς τὸν υἱὸν στασιάζουσα Πτολεμαῖον τὸν Λάθουρον ἐπιλεγόμενον κατέστησεν ἡγεμόνας Χελκίαν καὶ ̓Ανανίαν υἱοὺς ὄντας ̓Ονίου τοῦ οἰκοδομήσαντος τὸν ναὸν ἐν τῷ ̔Ηλιοπολίτῃ νομῷ πρὸς τὸν ἐν τοῖς ̔Ιεροσολύμοις, ὡς καὶ πρόσθεν δεδηλώκαμεν.' ' None | sup>
13.65 “Having done many and great things for you in the affairs of the war, by the assistance of God, and that in Celesyria and Phoenicia, I came at length with the Jews to Leontopolis, and to other places of your nation, 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; 13.67 I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages;
13.74 4. Now it came to pass that the Alexandrian Jews, and those Samaritans who paid their worship to the temple that was built in the days of Alexander at Mount Gerizzim, did now make a sedition one against another, and disputed about their temples before Ptolemy himself; the Jews saying that, according to the laws of Moses, the temple was to be built at Jerusalem; and the Samaritans saying that it was to be built at Gerizzim. 13.75 They desired therefore the king to sit with his friends, and hear the debates about these matters, and punish those with death who were baffled. Now Sabbeus and Theodosius managed the argument for the Samaritans, and Andronicus, the son of Messalamus, for the people of Jerusalem; 13.76 and they took an oath by God and the king to make their demonstrations according to the law; and they desired of Ptolemy, that whomsoever he should find that transgressed what they had sworn to, he would put him to death. Accordingly, the king took several of his friends into the council, and sat down, in order to hear what the pleaders said. 13.77 Now the Jews that were at Alexandria were in great concern for those men, whose lot it was to contend for the temple at Jerusalem; for they took it very ill that any should take away the reputation of that temple, which was so ancient and so celebrated all over the habitable earth. 13.78 Now when Sabbeus and Tlteodosius had given leave to Andronicus to speak first, he began to demonstrate out of the law, and out of the successions of the high priests, how they every one in succession from his father had received that dignity, and ruled over the temple; and how all the kings of Asia had honored that temple with their donations, and with the most splendid gifts dedicated thereto. But as for that at Gerizzm, he made no account of it, and regarded it as if it had never had a being. 13.79 By this speech, and other arguments, Andronicus persuaded the king to determine that the temple at Jerusalem was built according to the laws of Moses, and to put Sabbeus and Theodosius to death. And these were the events that befell the Jews at Alexandria in the days of Ptolemy Philometor.
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.' ' None |
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62. Josephus Flavius, Jewish War, 5.430, 5.432-5.433, 6.390, 7.148-7.150 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Burnt House • House • House v, • Pompeii, house of the Dancing Faun • proseuche (prayer house), Diaspora, Egypt
Found in books: Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 45; Levine (2005), The Ancient Synagogue, The First Thousand Years, 148; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 279; Stuckenbruck (2007), 1 Enoch 91-108, 390; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 216, 257
sup>5.433 ἐτύπτοντο δὲ γέροντες ἀντεχόμενοι τῶν σιτίων, καὶ κόμης ἐσπαράττοντο γυναῖκες συγκαλύπτουσαι τὰ ἐν χερσίν. οὐδέ τις ἦν οἶκτος πολιᾶς ἢ νηπίων, ἀλλὰ συνεπαίροντες τὰ παιδία τῶν ψωμῶν ἐκκρεμάμενα κατέσειον εἰς ἔδαφος.' "
7.148 πολλαὶ δὲ καὶ νῆες εἵποντο. λάφυρα δὲ τὰ μὲν ἄλλα χύδην ἐφέρετο, διέπρεπε δὲ πάντων τὰ ἐγκαταληφθέντα τῷ ἐν ̔Ιεροσολύμοις ἱερῷ, χρυσῆ τε τράπεζα τὴν ὁλκὴν πολυτάλαντος καὶ λυχνία χρυσῆ μὲν ὁμοίως πεποιημένη, τὸ δ' ἔργον ἐξήλλακτο τῆς κατὰ τὴν ἡμετέραν χρῆσιν συνηθείας." "7.149 ὁ μὲν γὰρ μέσος ἦν κίων ἐκ τῆς βάσεως πεπηγώς, λεπτοὶ δ' ἀπ' αὐτοῦ μεμήκυντο καυλίσκοι τριαίνης σχήματι παραπλησίαν τὴν θέσιν ἔχοντες, λύχνον ἕκαστος αὐτῶν ἐπ' ἄκρον κεχαλκευμένος: ἑπτὰ δ' ἦσαν οὗτοι τῆς παρὰ τοῖς ̓Ιουδαίοις ἑβδομάδος τὴν τιμὴν ἐμφανίζοντες." ' None | sup>5.433 the old men, who held their food fast, were beaten; and if the women hid what they had within their hands, their hair was torn for so doing; nor was there any commiseration shown either to the aged or to infants, but they lifted up children from the ground as they hung upon the morsels they had gotten, and shook them down upon the floor.
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;' ' None |
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63. Mishnah, Avot, 1.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • House • House, Temple • House, of instruction
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 73; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 153; Stuckenbruck (2007), 1 Enoch 91-108, 108
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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:
1.1 שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת:'' None | sup>
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.'' None |
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64. Mishnah, Beitzah, 2.6-2.7 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Hillel, Hillel, House of • House of Shammai • Shammai, Shammai, House of
Found in books: Katzoff (2019), On Jews in the Roman World: Collected Studies. 232; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 99, 102
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2.6 שְׁלשָׁה דְבָרִים רַבָּן גַּמְלִיאֵל מַחֲמִיר כְּדִבְרֵי בֵית שַׁמַּאי, אֵין טוֹמְנִין אֶת הַחַמִּין מִיּוֹם טוֹב לַשַּׁבָּת, וְאֵין זוֹקְפִין אֶת הַמְּנוֹרָה בְיוֹם טוֹב, וְאֵין אוֹפִין פִּתִּין גְּרִיצִין אֶלָּא רְקִיקִין. אָמַר רַבָּן גַּמְלִיאֵל, מִימֵיהֶן שֶׁל בֵּית אַבָּא לֹא הָיוּ אוֹפִין פִּתִּין גְּרִיצִין, אֶלָּא רְקִיקִין. אָמְרוּ לוֹ, מַה נַּעֲשֶׂה לְבֵית אָבִיךָ, שֶׁהָיוּ מַחֲמִירִין עַל עַצְמָן וּמְקִלִּין לְכָל יִשְׂרָאֵל, לִהְיוֹת אוֹפִין פִּתִּין גְּרִיצִין וְחֹרִי: 2.7 אַף הוּא אָמַר שְׁלֹשָׁה דְבָרִים לְהָקֵל, מְכַבְּדִין בֵּין הַמִּטּוֹת, וּמַנִּיחִין אֶת הַמֻּגְמָר בְּיוֹם טוֹב, וְעוֹשִׂין גְּדִי מְקֻלָּס בְּלֵילֵי פְסָחִים. וַחֲכָמִים אוֹסְרִין:'' None | sup>
2.6 In three cases Rabban Gamaliel was strict like the words of Beth Shammai.One may not cover up hot food on Yom Tov for Shabbat; And one may not join together a lamp on a festival; And one may not bake on Yom thick loaves but only wafer-cakes. Rabban Gamaliel said: “In all their days, my father’s house never baked large loaves but only wafer-cakes.” They said to him: “What can we do with regards to your father’s house, for they were strict in respect to themselves but were lenient towards Israel to let them bake both large loaves and even charcoal-roasted loaves.” 2.7 Also he declared three decisions of a lenient character:One may sweep up on a festival between the couches, And put spices on the coals on a festival; And roast a kid whole on the night of Passover. But the sages forbid them.'' None |
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65. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • David, the king, House, dynasty, progeny of • House of Hillel
Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 150; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 85
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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:'' None | sup>
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.”'' None |
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66. Mishnah, Ketuvot, 7.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • house of study • houses of study
Found in books: Ben-Eliyahu (2019), Identity and Territory : Jewish Perceptions of Space in Antiquity. 26; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 185
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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:'' None | sup>
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.'' None |
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67. Mishnah, Miqvaot, 8.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Anath’s house • Bath house, public (see also Mikve)
Found in books: Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 273; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 124
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8.1 אֶרֶץ יִשְׂרָאֵל טְהוֹרָה, וּמִקְוְאוֹתֶיהָ טְהוֹרִים. מִקְוְאוֹת הָעַמִּים שֶׁבְּחוּצָה לָאָרֶץ, כְּשֵׁרִים לְבַעֲלֵי קְרָיִין, אֲפִלּוּ נִתְמַלְּאוּ בְקִילוֹן. שֶׁבְּאֶרֶץ יִשְׂרָאֵל, שֶׁחוּץ לַמַּפְתֵּחַ, כְּשֵׁרִים אַף לְנִדּוֹת. מִלִּפְנִים מִן הַמַּפְתֵּחַ, כְּשֵׁרִים לְבַעֲלֵי קְרָיִין, וּפְסוּלִים לְכָל הַטְּמֵאִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַקְּרוֹבִים לָעִיר וְלַדֶּרֶךְ, טְמֵאִים, מִפְּנֵי הַכְּבִיסָה. וְהָרְחוֹקִים, טְהוֹרִים:'' None | sup>
8.1 The land of Israel is clean and its mikvaot are clean. The mikvaot of the nations outside the land are valid for those who had a seminal emission even though they have been filled by a pump-beam; Those in the land of Israel: when outside the entrance to the city are valid even for menstruants, and those within the entrance to the city are valid for those who had a seminal emission but invalid for all others who are unclean. Rabbi Eliezer says: those which are near to a city or to a road are unclean because of laundering; but those at a distance are clean.'' None |
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68. Mishnah, Negaim, 7.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Anath’s house • Bath-house • Households, cleanness/impurity
Found in books: Neusner (2001), The Theology of Halakha, 254; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 32
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7.1 אֵלּוּ בֶהָרוֹת טְהוֹרוֹת. שֶׁהָיוּ בוֹ קֹדֶם לְמַתַּן תּוֹרָה, בְּנָכְרִי וְנִתְגַּיֵּר, בְּקָטָן וְנוֹלַד, בְּקֶמֶט וְנִגְלָה, בָּרֹאשׁ וּבַזָּקָן, בַּשְּׁחִין וּבַמִּכְוָה וְקֶדַח וּבַמּוֹרְדִין. חָזַר הָרֹאשׁ וְהַזָּקָן וְנִקְרְחוּ, הַשְּׁחִין וְהַמִּכְוָה וְהַקֶּדַח וְנַעֲשׂוּ צָרֶבֶת, טְהוֹרִים. הָרֹאשׁ וְהַזָּקָן עַד שֶׁלֹּא הֶעֱלוּ שֵׂעָר, הֶעֱלוּ שֵׂעָר וְנִקְרְחוּ, הַשְּׁחִין וְהַמִּכְוָה וְהַקֶּדַח עַד שֶׁלֹּא נַעֲשׂוּ צָרֶבֶת, נַעֲשׂוּ צָרֶבֶת וְחָיוּ, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב מְטַמֵּא, שֶׁתְּחִלָּתָן וְסוֹפָן טָמֵא. וַחֲכָמִים מְטַהֲרִים:'' None | sup>
7.1 The following bright spots are clean:Those that one had before the Torah was given, Those that a non-Jew had when he converted; Or a child when it was born, Or those that were in a crease and were subsequently uncovered. If they were on the head or the beard, on a boil, a burn or a blister that is festering, and subsequently the head or the beard became bald, and the boil, burn or blister turned into a scar, they are clean. If they were on the head or the beard before they grew hair, and they then grew hair and subsequently became bald, or if they were on the body before the boil, burn or blister before they were festering and then these formed a scar or were healed: Rabbi Eliezer ben Jacob said that they are unclean since at the beginning and at the end they were unclean, But the sages say: they are clean.'' None |
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69. Mishnah, Shabbat, 1.4 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Babylonian sources, study-house in • Hillel, House of • Shammai, House of • academies, rabbinic, vs. study-houses • study-house (bet midrash), in Babylonian vs. Palestinian sources • study-house (bet midrash), vs. private home
Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 197; Rubenstein (2003), The Culture of the Babylonian Talmud. 26
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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:'' None | sup>
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.'' None |
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70. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • David, the king, House, dynasty, progeny of • academies, rabbinic, vs. study-houses • law, in heavenly court vs. study-house • study-house (bet midrash), vs. temple
Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 28; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 85
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3.8 עַל כָּל צָרָה שֶׁלֹּא תָבֹא עַל הַצִּבּוּר, מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים. מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְשָׁמִים. אָמַר לָהֶם, צְאוּ וְהַכְנִיסוּ תַנּוּרֵי פְסָחִים, בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל, וְלֹא יָרְדוּ גְשָׁמִים. מֶה עָשָׂה, עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו, רִבּוֹנוֹ שֶׁל עוֹלָם, בָּנֶיךָ שָׂמוּ פְנֵיהֶם עָלַי, שֶׁאֲנִי כְבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן, עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ. הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בוֹרוֹת שִׁיחִין וּמְעָרוֹת. הִתְחִילוּ לֵירֵד בְּזָעַף. אָמַר, לֹא כָךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן, בְּרָכָה וּנְדָבָה. יָרְדוּ כְתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים. בָּאוּ וְאָמְרוּ לוֹ, כְּשֵׁם שֶׁהִתְפַּלַלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן. אָמַר לָהֶן, צְאוּ וּרְאוּ אִם נִמְחֵת אֶבֶן הַטּוֹעִים. שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטָח, אִלְמָלֵא חוֹנִי אַתָּה, גּוֹזְרַנִי עָלֶיךָ נִדּוּי. אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ. וְעָלֶיךָ הַכָּתוּב אוֹמֵר (משלי כג), יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ:'' None | sup>
3.8 For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain which can fill cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for the rain to fall pray now for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25).'' None |
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71. Mishnah, Terumot, 1.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Bath-house • Hillel, House of, heave-offering, separation of • Shammai, House of, heave-offering, separation of
Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 50; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 24
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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:'' None | sup>
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.'' None |
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72. Mishnah, Yadayim, 4.6 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Hillel, House of • study house
Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 39; Hayes (2022), The Literature of the Sages: A Re-Visioning, 325
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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:'' None | sup>
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.'' None |
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73. New Testament, 1 Peter, 2.5, 2.17, 3.1-3.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • House • Household/Station codes (Haustafeln) • household • household codes
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 171; Damm (2018), Religions and Education in Antiquity, 123; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 166, 168; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 138; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 92, 119, 238
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2.5 καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους θεῷ διὰ Ἰησοῦ Χριστοῦ·
2.17 πάντας τιμήσατε, τὴν ἀδελφότητα ἀγαπᾶτε,τὸν θεὸν φοβεῖσθε, τὸν βασιλέατιμᾶτε.
3.1 Ὁμοίως γυναῖκες ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, ἵνα εἴ τινες ἀπειθοῦσιν τῷ λόγῳ διὰ τῆς τῶν γυναικῶν ἀναστροφῆς ἄνευ λόγου κερδηθήσονται 3.2 ἐποπτεύσαντες τὴν ἐν φόβῳ ἁγνὴν ἀναστροφὴν ὑμῶν. 3.3 ὧν ἔστω οὐχ ὁ ἔξωθεν ἐμπλοκῆς τριχῶν καὶ περιθέσεως χρυσίων ἢ ἐνδύσεως ἱματίων κόσμος, 3.4 ἀλλʼ ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος ἐν τῷ ἀφθάρτῳ τοῦ ἡσυχίου καὶ πραέως πνεύματος, ὅ ἐστιν ἐνώπιον τοῦ θεοῦ πολυτελές. 3.5 οὕτως γάρ ποτε καὶ αἱ ἅγιαι γυναῖκες αἱ ἐλπίζουσαι εἰς θεὸν ἐκόσμουν ἑαυτάς, ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, 3.6 ὡς Σάρρα ὑπήκουεν τῷ Ἀβραάμ,κύριοναὐτὸν καλοῦσα· ἧς ἐγενήθητε τέκνα ἀγαθοποιοῦσαι καὶμὴ φοβούμεναιμηδεμίανπτόησιν. 3.7 Οἱ ἄνδρες ὁμοίως συνοικοῦντες κατὰ γνῶσιν, ὡς ἀσθενεστέρῳ σκεύει τῷ γυναικείῳ ἀπονέμοντες. τιμήν, ὡς καὶ συνκληρονόμοι χάριτος ζωῆς, εἰς τὸ μὴ ἐγκόπτεσθαι τὰς προσευχὰς ὑμῶν.'' None | sup>
2.5 You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.
2.17 Honor all men. Love the brotherhood. Fear God. Honor the king. ' "
3.1 In like manner, wives, be in subjection to your own husbands; so that, even if any don't obey the Word, they may be won by the behavior of their wives without a word; " '3.2 seeing your pure behavior in fear. 3.3 Let your beauty be not just the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on fine clothing; 3.4 but in the hidden person of the heart, in the incorruptible adornment of a gentle and quiet spirit, which is in the sight of God very precious. 3.5 For this is how the holy women before, who hoped in God, also adorned themselves, being in subjection to their own husbands: 3.6 as Sarah obeyed Abraham, calling him lord, whose children you now are, if you do well, and are not put in fear by any terror. 3.7 You husbands, in like manner, live with your wives according to knowledge, giving honor to the woman, as to the weaker vessel, as being also joint heirs of the grace of life; that your prayers may not be hindered. '' None |
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74. New Testament, 1 Corinthians, 1.16, 4.15, 6.12, 6.15-6.16, 7.7-7.9, 7.12-7.16, 7.31, 9.19, 11.17-11.34, 12.13, 14.23, 14.34-14.35, 15.54, 16.9, 16.15, 16.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aristobulus, household of • Guest house • House • House community • House of Shammai • House v, • House, Courtyard • House, possession of • Residences (tenement houses) • architecture, house-churches • house church • house of prayer • house, church • house, of Israel • house-church, architecture • household • household code • household codes • household relations, and mutual submission • household relations, slaves and slaveowners • household relations, wives and husbands • household, Christian • household, codes • household, divine • household, of living God • houses of worship • women, household mission • women, households
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 400, 500; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 181; Esler (2000), The Early Christian World, 435, 707, 708, 709, 711; Katzoff (2019), On Jews in the Roman World: Collected Studies. 217; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158, 192, 193, 237, 354, 359; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 131, 166; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72, 73, 284, 287, 306, 381, 756, 767; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 143; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 316; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 92, 94, 119, 124, 238; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 3, 84, 256, 257, 279; deSilva (2022), Ephesians, 279, 288, 289, 308
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1.16 λοιπὸν οὐκ οἶδα εἴ τινα ἄλλον ἐβάπτισα.
4.15 ἐὰν γὰρ μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλʼ οὐ πολλοὺς πατέρας, ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα.
6.12 Πάντα μοι ἔξεστιν· ἀλλʼ οὐ πάντα συμφέρει. πάντα μοι ἔξεστιν· ἀλλʼ οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος.
6.15 οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστίν; ἄρας οὖν τὰ μέλη τοῦ χριστοῦ ποιήσω πόρνης μέλη; μὴ γένοιτο. 6.16 ἢ οὐκ οἴδατε ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστιν;Ἔσονταιγάρ, φησίν,οἱ δύο εἰς σάρκα μίαν.
7.7 θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν· ἀλλὰ ἕκαστος ἴδιον ἔχει χάρισμα ἐκ θεοῦ, ὁ μὲν οὕτως, ὁ δὲ οὕτως. 7.8 Λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς κἀγώ· 7.9 εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν, κρεῖττον γάρ ἐστιν γαμεῖν ἢ πυροῦσθαι.
7.12 Τοῖς δὲ λοιποῖς λέγω ἐγώ, οὐχ ὁ κύριος· εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον, καὶ αὕτη συνευδοκεῖ οἰκεῖν μετʼ αὐτοῦ, μὴ ἀφιέτω αὐτήν· 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;
7.31 καὶ οἱ χρώμενοι τὸν κόσμον ὡς μὴ καταχρώμενοι· παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου.
9.19 Ἐλεύθερος γὰρ ὢν ἐκ πάντων πᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα τοὺς πλείονας κερδήσω·
11.17 Τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖσσον ἀλλὰ εἰς τὸ ἧσσον συνέρχεσθε. 11.18 πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω. 11.19 δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι· ἵνα καὶ οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. 11.20 Συνερχομένων οὖν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν κυριακὸν δεῖπνον φαγεῖν, 11.21 ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει. 11.22 μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ. 11.23 ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 11.24 Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25 Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.26 ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. 11.27 ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου. 11.28 δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω· 11.29 ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῷ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα. 11.30 διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί. 11.31 εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα· 11.32 κρινόμενοι δὲ ὑπὸ τοῦ κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. 11.33 ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε. 11.34 εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε. Τὰ δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι.
12.13 καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν.
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.
15.54 ὅταν δὲ τὸ θνητὸν τοῦτο ἐνδύσηται τὴν ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος Κατεπόθη ὁ θάνατος εἰς νῖκος.
16.9 θύρα γάρ μοι ἀνέῳγεν μεγάλη καὶ ἐνεργής, καὶ ἀντικείμενοι πολλοί.
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6.15 Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί· οἴδατε τὴν οἰκίαν Στεφανᾶ, ὅτι ἐστὶν ἀπαρχὴ τῆς Ἀχαίας καὶ εἰς διακονίαν τοῖς ἁγίοις ἔταξαν ἑαυτούς·
16.19 Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι τῆς Ἀσίας. ἀσπάζεται ὑμᾶς ἐν κυρίῳ πολλὰ Ἀκύλας καὶ Πρίσκα σὺν τῇ κατʼ οἶκον αὐτῶν ἐκκλησίᾳ.' ' None | sup>
1.16 (I alsobaptized the household of Stephanas; besides them, I don't know whetherI baptized any other.)" 4.15 For though you have ten thousand tutors in Christ, yetnot many fathers. For in Christ Jesus, I became your father through thegospel.
6.12 "All things are lawful for me," but not all thingsare expedient. "All things are lawful for me," but I will not bebrought under the power of anything.' "
6.15 Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be!" '6.16 Or don\'t you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh."
7.7 Yet I wish that all men were like me. However each man has his own giftfrom God, one of this kind, and another of that kind. 7.8 But I sayto the unmarried and to widows, it is good for them if they remain evenas I am.' "7.9 But if they don't have self-control, let them marry. Forit's better to marry than to burn." 7.12 But to the rest I -- not the Lord -- say, if any brother hasan unbelieving wife, and she is content to live with him, let him notleave her. 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?
7.31 and those who use the world, as not using it to the fullest. Forthe mode of this world passes away.
9.19 For though I was free fromall, I brought myself under bondage to all, that I might gain the more.' "
11.17 But in giving you this command, I don't praise you, that youcome together not for the better but for the worse." '11.18 For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19 For there also mustbe factions among you, that those who are approved may be revealedamong you.' "11.20 When therefore you assemble yourselves together, itis not possible to eat the Lord's supper." '11.21 For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken.' "11.22 What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you." '11.23 For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24 When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 11.25 In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me."' "11.26 For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes." "11.27 Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord." '11.28 But let a man examine himself, and so let him eat of thebread, and drink of the cup.' "11.29 For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body." '11.30 For this cause many among you are weakand sickly, and not a few sleep.' "11.31 For if we discerned ourselves,we wouldn't be judged." '11.32 But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 11.33 Therefore, my brothers, when you come together to eat, wait one foranother. 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.
12.13 For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit.' "
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.
15.54 But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory."
16.9 for a greatand effective door has opened to me, and there are many adversaries.
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6.15 Now I beg you, brothers (you know the house of Stephanas,that it is the first fruits of Achaia, and that they have setthemselves to minister to the saints),
16.19 The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.' " None |
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75. New Testament, 1 Thessalonians, 1.1, 1.2-3.13, 4.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aristobulus, household of • House community • House v, • House, possession of • Household/Station codes (Haustafeln) • Residences (tenement houses) • household • household relations, children and parents
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 359; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381, 689; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 64; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 84; deSilva (2022), Ephesians, 295
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1.1 ΠΑΥΛΟΣ ΚΑΙ ΣΙΛΟΥΑΝΟΣ ΚΑΙ ΤΙΜΟΘΕΟΣ τῇ ἐκκλησίᾳ Θεσσαλονικέων ἐν θεῷ πατρὶ καὶ κυρίῳ Ἰησοῦ Χριστῷ· χάρις ὑμῖν καὶ εἰρήνη.
4.17 ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα.' ' None | sup>
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.
4.17 then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. ' ' None |
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76. New Testament, 1 Timothy, 1.1-1.5, 1.9-1.10, 2.2, 2.8-2.12, 2.15, 3.1-3.5, 3.9, 3.12, 3.15, 4.1-4.3, 4.7, 4.12, 4.14, 5.1-5.22, 6.1-6.4, 6.9-6.10, 6.17-6.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • House • House community • House v, • House, possession of • family, household • house church • household • household codes • household, Christian • household, codes • household, head of • household, management • household, of living God
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 169, 170, 171; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 99, 158, 354, 374; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 166; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 73, 74, 122, 281, 284, 286, 287, 443, 460, 463, 482, 491, 492, 493, 494, 495, 496, 498, 543, 559, 560, 561, 562, 563, 564, 565, 566, 567, 568, 569, 570, 571; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 76, 81; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 139, 148, 149, 150, 151, 154, 155; Stuckenbruck (2007), 1 Enoch 91-108, 263; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 116; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 186; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 84
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1.1 ΠΑΥΛΟΣ ἀπόστολος Χριστοῦ Ἰησοῦ κατʼ ἐπιταγὴν θεοῦ σωτῆρος ἡμῶν καὶ Χριστοῦ Ἰησοῦ τῆς ἐλπίδος ἡμῶν Τιμοθέῳ γνησίῳ τέκνῳ ἐν πίστει· 1.2 χάρις, ἔλεος, εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ κυρίου ἡμῶν. 1.3 Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ, πορευόμενος εἰς Μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν 1.4 μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις,αἵτινες ἐκζητήσεις παρέχουσι μᾶλλον ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει, 1.5 — τὸ δὲ τέλος τῆς παραγγελίας ἐστὶν ἀγάπη ἐκ καθαρᾶς καρδίας καὶ συνειδήσεως ἀγαθῆς καὶ πίστεως ἀνυποκρίτου,
1.9 εἰδὼς τοῦτο ὅτι δικαίῳ νόμος οὐ κεῖται, ἀνόμοις δὲ καὶ ἀνυποτάκτοις, ἀσεβέσι καὶ ἁμαρτωλοῖς, ἀνοσίοις καὶ βεβήλοις, πατρολῴαις καὶ μητρολῴαις, ἀνδροφόνοις,
1.10 πόρνοις, ἀρσενοκοίταις, ἀνδραποδισταῖς, ψεύσταις, ἐπιόρκοις, καὶ εἴ τι ἕτερον τῇ ὑγιαινούσῃ διδασκαλίᾳ ἀντίκειται,
2.2 ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι.
2.8 Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν. 2.9 Ὡσαύτως γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ, 2.10 ἀλλʼ ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, διʼ ἔργων ἀγαθῶν. 2.11 Γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ· 2.12 διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλʼ εἶναι ἐν ἡσυχίᾳ.
2.15 σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐνπίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης.
3.1 πιστὸς ὁ λόγος. Εἴ τις ἐπισκοπῆς ὀρέγεται, καλοῦ ἔργου ἐπιθυμεῖ. 3.2 δεῖ οὖν τὸν ἐπίσκοπον ἀνεπίλημπτον εἶναι, μιᾶς γυναικὸς ἄνδρα, νηφάλιον, σώφρονα, κόσμιον, φιλόξενον, διδακτικόν, 3.3 μὴ πάροινον, μὴ πλήκτην, ἀλλὰ ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον, 3.4 τοῦ ἰδίου οἴκου καλῶς προϊστάμενον, τέκνα ἔχοντα ἐν ὑποταγῇ μετὰ πάσης σεμνότητος·?̔ 3.5 εἰ δέ τις τοῦ ἰδίου οἴκου προστῆναι οὐκ οἶδεν, πῶς ἐκκλησίας θεοῦ ἐπιμελήσεται;̓
3.9 ἔχοντας τὸ μυστήριον τῆς πίστεως ἐν καθαρᾷ συνειδήσει.
3.12 διάκονοι ἔστωσαν μιᾶς γυναικὸς ἄνδρες, τέκνων καλῶς προϊστάμενοι καὶ τῶν ἰδίων οἴκων·
3.15 ἐὰν δὲ βραδύνω, ἵνα εἰδῇς πῶς δεῖ ἐν οἴκῳ θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν ἐκκλησία θεοῦ ζῶντος, στύλος καὶ ἑδραίωμα τῆς ἀληθείας·
4.1 Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων 4.2 ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν, 4.3 κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν.
4.7 τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν·
4.12 μηδείς σου τῆς νεότητος καταφρονείτω, ἀλλὰ τύπος γίνου τῶν πιστῶν ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἁγνίᾳ.
4.14 μὴ ἀμέλει τοῦ ἐν σοὶ χαρίσματος, ὃ ἐδόθη σοι διὰ προφητείας μετὰ ἐπιθέσεως τῶν χειρῶν τοῦ πρεσβυτερίου.
5.1 Πρεσβυτέρῳ μὴ ἐπιπλήξῃς, ἀλλὰ παρακάλει ὡς πατέρα, νεωτέρους ὡς ἀδελφούς, 5.2 πρεσβυτέρας ὡς μητέρας, νεωτέρας ὡς ἀδελφὰς ἐν πάσῃ ἁγνίᾳ. 5.3 Χήρας τίμα τὰς ὄντως χήρας. 5.4 εἰ δέ τις χήρα τέκνα ἢ ἔκγονα ἔχει, μανθανέτωσαν πρῶτον τὸν ἴδιον οἶκον εὐσεβεῖν καὶ ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις, τοῦτο γάρ ἐστιν ἀπόδεκτον ἐνώπιον τοῦ θεοῦ. 5.5 ἡ δὲ ὄντως χήρα καὶ μεμονωμένηἤλπικεν ἐπὶ τὸν θεὸνκαὶ προσμένει ταῖς δεήσεσιν καὶ ταῖς προσευχαῖς νυκτὸς καὶ ἡμέρας· 5.6 ἡ δὲ σπαταλῶσα ζῶσα τέθνηκεν. 5.7 καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν· 5.8 εἰ δέ τις τῶν ἰδίων καὶ μάλιστα οἰκείων οὐ προνοεῖ, τὴν πίστιν ἤρνηται καὶ ἔστιν ἀπίστου χείρων. 5.9 Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, ἑνὸς ἀνδρὸς γυνή,
5.10 ἐν ἔργοις καλοῖς μαρτυρουμένη, εἰ ἐτεκνοτρόφησεν, εἰ ἐξενοδόχησεν, εἰ ἁγίων πόδας ἔνιψεν, εἰ θλιβομένοις ἐπήρκεσεν, εἰ παντὶ ἔργῳ ἀγαθῷ ἐπηκολούθησεν.
5.11 νεωτέρας δὲ χήρας παραιτοῦ· ὅταν γὰρ καταστρηνιάσωσιν τοῦ χριστοῦ, γαμεῖν θέλουσιν,
5.12 ἔχουσαι κρίμα ὅτι τὴν πρώτην πίστιν ἠθέτησαν·
5.13 ἅμα δὲ καὶ ἀργαὶ μανθάνουσιν, περιερχόμεναι τὰς οἰκίας, οὐ μόνον δὲ ἀργαὶ ἀλλὰ καὶ φλύαροι καὶ περίεργοι, λαλοῦσαι τὰ μὴ δέοντα.
5.14 βούλομαι οὖν νεῶτέρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ λοιδορίας χάριν·
5.15 ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ Σατανᾶ.
5.16 εἴ τις πιστὴ ἔχει χήρας, ἐπαρκείτω αὐταῖς, καὶ μὴ βαρείσθω ἡ ἐκκλησία, ἵνα ταῖς ὄντως χήραις ἐπαρκέσῃ.
5.17 Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ·
5.18 λέγει γὰρ ἡ γραφήΒοῦν ἀλοῶντα οὐ φιμώσεις·καὶ Ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ.
5.19 κατὰ πρεσβυτέρου κατηγορίαν μὴ παραδέχου, ἐκτὸς εἰ μὴἐπὶ δύο ἢ τριῶν μαρτύρων· 5.20 τοὺς δὲ ἁμαρτάνοντας ἐνώπιον πάντων ἔλεγχε, ἵνα καὶ οἱ λοιποὶ φόβον ἔχωσιν. 5.21 Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων, ἵνα ταῦτα φυλάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν. 5.22 Χεῖρας ταχέως μηδενὶ ἐπιτίθει, μηδὲ κοινωνει ἁμαρτίαις ἀλλοτρίαις· σεαυτὸν ἁγνὸν τήρει.
6.1 Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ θεοῦ καὶ ἡ διδασκαλία βλασφημῆται. 6.2 οἱ δὲ πιστοὺς ἔχοντες δεσπότας μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν· ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσιν καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι. 6.3 Ταῦτα δίδασκε καὶ παρακάλει. εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις, τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατʼ εὐσέβειαν διδασκαλίᾳ, 6.4 τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί,
6.9 οἱ δὲ βουλόμενοι πλουτεῖν ἐμπίπτουσιν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας πολλὰς ἀνοήτους καὶ βλαβεράς, αἵτινες βυθίζουσι τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν·
6.10 ῥίζα γὰρ πάντων τῶν κακῶν ἐστὶν ἡ φιλαργυρία, ἧς τινὲς ὀρεγόμενοι ἀπεπλανήθησαν ἀπὸ τῆς πίστεως καὶ ἑαυτοὺς περιέπειραν ὀδύναις πολλαῖς.
6.17 Τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι παράγγελλε μὴ ὑψηλοφρονεῖν μηδὲ ἠλπικέναι ἐπὶ πλού του ἀδηλότητι, ἀλλʼ ἐπὶ θεῷ τῷ παρέχοντι ἡμῖν πάντα πλουσίως εἰς ἀπόλαυσιν,
6.18 ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις καλοῖς, εὐμεταδότους εἶναι, κοινωνικούς,' ' None | sup>
1.1 Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and Christ Jesus our hope; 1.2 to Timothy, my true child in faith: Grace, mercy, and peace, from God our Father and Christ Jesus our Lord. 1.3 As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine, ' "1.4 neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith -- " '1.5 but the end of the charge is love, out of a pure heart and a good conscience and unfeigned faith;
1.9 as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
1.10 for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine;
2.2 for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence.
2.8 I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. 2.9 In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing; 2.10 but (which becomes women professing godliness) with good works. 2.11 Let a woman learn in quietness with all subjection. ' "2.12 But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. " 2.15 but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety.
3.1 This is a faithful saying: if a man seeks the office of an overseer, he desires a good work. 3.2 The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.3 not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 3.4 one who rules his own house well, having children in subjection with all reverence; ' "3.5 (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) " 3.9 holding the mystery of the faith in a pure conscience.
3.12 Let deacons be husbands of one wife, ruling their children and their own houses well.
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.
4.1 But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, 4.2 through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3 forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. ' "
4.7 But refuse profane and old wives' fables. Exercise yourself toward godliness. "
4.12 Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity. ' "
4.14 Don't neglect the gift that is in you, which was given to you by prophecy, with the laying on of the hands of the elders. " "
5.1 Don't rebuke an older man, but exhort him as a father; the younger men as brothers; " '5.2 the elder women as mothers; the younger as sisters, in all purity. 5.3 Honor widows who are widows indeed. 5.4 But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to repay their parents, for this is acceptable in the sight of God. 5.5 Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day. 5.6 But she who gives herself to pleasure is dead while she lives. 5.7 Also command these things, that they may be without reproach. ' "5.8 But if anyone doesn't provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever. " '5.9 Let no one be enrolled as a widow under sixty years old, having been the wife of one man, ' "
5.10 being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints' feet, if she has relieved the afflicted, and if she has diligently followed every good work. " 5.11 But refuse younger widows, for when they have grown wanton against Christ, they desire to marry;
5.12 having condemnation, because they have rejected their first pledge.
5.13 Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not.
5.14 I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling.
5.15 For already some have turned aside after Satan. ' "
5.16 If any man or woman who believes has widows, let them relieve them, and don't let the assembly be burdened; that it might relieve those who are widows indeed. " 5.17 Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching.
5.18 For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages."' "
5.19 Don't receive an accusation against an elder, except at the word of two or three witnesses. " '5.20 Those who sin, reprove in the sight of all, that the rest also may be in fear. 5.21 I charge you in the sight of God, and Christ Jesus, and the elect angels, that you observe these things without prejudice, doing nothing by partiality. ' "5.22 Lay hands hastily on no one, neither be a participant in other men's sins. Keep yourself pure. " 6.1 Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed. 6.2 Those who have believing masters, let them not despise them, because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things. ' "6.3 If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, " '6.4 he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions,
6.9 But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction.
6.10 For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows.
6.17 Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy;
6.18 that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; ' ' None |
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77. New Testament, 2 Timothy, 1.13, 2.22, 2.24, 3.3, 3.6, 3.15, 4.3-4.4, 4.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • house church • house of prayer • household • household codes • household relations, and mutual submission • household relations, wives and husbands • household, codes • household, management • household, of living God
Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72, 74, 122, 195, 281, 286, 287, 440, 443, 565, 570; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 139, 143, 148, 149, 150, 152, 154, 155; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 186; deSilva (2022), Ephesians, 279
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1.13 ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων ὧν παρʼ ἐμοῦ ἤκουσας ἐν πίστει καὶ ἀγάπῃ τῇ ἐν Χριστῷ Ἰησοῦ·
2.22 τὰς δὲ νεωτερικὰς ἐπιθυμίας φεῦγε, δίωκε δὲ δικαιοσύνην, πίστιν, ἀγάπην, εἰρήνην μετὰ τῶν ἐπικαλουμένων τὸν κύριον ἐκ καθαρᾶς καρδίας.
2.24 δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι, ἀλλὰ ἤπιον εἶναι πρὸς πάντας, διδακτικόν, ἀνεξίκακον,
3.3 ἄστοργοι, ἄσπονδοι, διάβολοι, ἀκρατεῖς, ἀνήμεροι, ἀφιλάγαθοι,
3.6 ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοιτες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις,
3.15 καὶ ὅτι ἀπὸ βρέφους ἱερὰ γράμματα οἶδας, τὰ δυνάμενά σε σοφίσαι εἰς σωτηρίαν διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ·
4.3 ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους κνηθόμενοι τὴν ἀκοήν, 4.4 καὶ ἀπὸ μὲν τῇς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται.' ' None | sup>
1.13 Hold the pattern of sound words which you have heard from me, in faith and love which is in Christ Jesus.
2.22 Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. ' "
2.24 The Lord's servant must not quarrel, but be gentle towards all, able to teach, patient, " 3.3 without natural affection, unforgiving, slanderers, without self-control, fierce, no lovers of good,
3.6 For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts,
3.15 From infancy, you have known the sacred writings which are able to make you wise for salvation through faith, which is in Christ Jesus.
4.3 For the time will come when they will not listen to the sound doctrine, but, having itching ears, will heap up for themselves teachers after their own lusts; 4.4 and will turn away their ears from the truth, and turn aside to fables. ' ' None |
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78. New Testament, Acts, 2.14-2.21, 2.30-2.32, 2.44, 2.46, 3.10-3.11, 4.32, 7.55-7.56, 10.48, 12.6-12.10, 12.12-12.13, 13.14, 16.13-16.15, 16.31-16.34, 17.5-17.12, 17.18, 18.2-18.4, 18.6-18.8, 18.24-18.27, 19.9, 20.7, 20.13 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • House • House church • House community • House of Dice • House v, • House, Courtyard • House, possession of • Residences (tenement houses) • architecture, house-churches • house church • house of prayer • house, church • house, of Jacob • house, private • house-church, architecture • household • household code • household relations, and mutual submission • household relations, wives and husbands • proseuche (prayer house) • proseuche (prayer house), Diaspora, Black Sea region • proseuche (prayer house), Diaspora, Delos • proseuche (prayer house), Diaspora, Egypt • proseuche (prayer house), Diaspora, Halicarnassus • proseuche (prayer house), Diaspora, Philippi • women, households
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 115, 215, 400; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223, 330; Esler (2000), The Early Christian World, 707, 708, 710; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 238; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 46, 158, 191, 369, 370; Levine (2005), The Ancient Synagogue, The First Thousand Years, 1, 114, 117, 316, 418, 501; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72, 381, 756; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 139, 143, 145, 147; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 92, 94, 120; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 3, 256, 257, 279; deSilva (2022), Ephesians, 279
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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 2.19
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.
2.44 πάντες δὲ οἱ πιστεύσαντες ἐπὶ τὸ αὐτὸ εἶχον ἅπαντα κοινά,
2.46 καθʼ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές τε κατʼ οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας,
3.10 ἐπεγίνωσκον δὲ αὐτὸν ὅτι οὗτος ἦν ὁ πρὸς τὴν ἐλεημοσύνην καθήμενος ἐπὶ τῇ Ὡραίᾳ Πύλῃ τοῦ ἱεροῦ, καὶ ἐπλήσθησαν θάμβους καὶ ἐκστάσεως ἐπὶ τῷ συμβεβηκότι αὐτῷ. 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.
7.55 ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ, 7.56 καὶ εἶπεν Ἰδοὺ θεωρῶ τοὺς οὐρανοὺς διηνοιγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ.
10.48 προσέταξεν δὲ αὐτοὺς ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς.
12.6 Ὅτε δὲ ἤμελλεν προσαγαγεῖν αὐτὸν ὁ Ἡρῴδης, τῇ νυκτὶ ἐκείνῃ ἦν ὁ Πέτρος κοιμώμενος μεταξὺ δύο στρατιωτῶν δεδεμένος ἁλύσεσιν δυσίν, φύλακές τε πρὸ τῆς θύρας ἐτήρουν τὴν φυλακήν. 12.7 καὶ ἰδοὺ ἄγγελος Κυρίου ἐπέστη, καὶ φῶς ἔλαμψεν ἐν τῷ οἰκήματι· πατάξας δὲ τὴν πλευρὰν τοῦ Πέτρου ἤγειρεν αὐτὸν λέγων Ἀνάστα ἐν τάχει· καὶ ἐξέπεσαν αὐτοῦ αἱ ἁλύσεις ἐκ τῶν χειρῶν. 12.8 εἶπεν δὲ ὁ ἄγγελος πρὸς αὐτόν Ζῶσαι καὶ ὑπόδησαι τὰ σανδάλιά σου· ἐποίησεν δὲ οὕτως. καὶ λέγει αὐτῷ Περιβαλοῦ τὸ ἱμάτιόν σου καὶ ἀκολούθει μοι· 12.9 καὶ ἐξελθὼν ἠκολούθει, καὶ οὐκ ᾔδει ὅτι ἀληθές ἐστιν τὸ γινόμενον διὰ τοῦ ἀγγέλου, ἐδόκει δὲ ὅραμα βλέπειν. 12.10 διελθόντες δὲ πρώτην φυλακὴν καὶ δευτέραν ἦλθαν ἐπὶ τὴν πύλην τὴν σιδηρᾶν τὴν φέρουσαν εἰς τὴν πόλιν, ἥτις αὐτομάτη ἠνοίγη αὐτοῖς, καὶ ἐξελθόντες προῆλθον ῥύμην μίαν, καὶ εὐθέως ἀπέστη ὁ ἄγγελος ἀπʼ αὐτοῦ.
12.12 συνιδών τε ἦλθεν ἐπὶ τὴν οἰκίαν τῆς Μαρίας τῆς μητρὸς Ἰωάνου τοῦ ἐπικαλουμένου Μάρκου, οὗ ἦσαν ἱκανοὶ συνηθροισμένοι καὶ προσευχόμενοι. 12.13 κρούσαντος δὲ αὐτοῦ τὴν θύραν τοῦ πυλῶνος προσῆλθε παιδίσκη ὑπακοῦσαι ὀνόματι Ῥόδη,
13.14 Αὐτοὶ δὲ διελθόντες ἀπὸ τῆς Πέργης παρεγένοντο εἰς Ἀντιόχειαν τὴν Πισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν τῇ ἡμέρᾳ τῶν σαββάτων ἐκάθισαν.
16.13 τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν. 16.14 καί τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως Θυατείρων σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ Παύλου. 16.15 ὡς δὲ ἐβαπτίσθη καὶ ὁ οἶκος αὐτῆς, παρεκάλεσεν λέγουσα Εἰ κεκρίκατέ με πιστὴν τῷ κυρίῳ εἶναι, εἰσελθόντες εἰς τὸν οἶκόν μου μένετε· καὶ παρεβιάσατο ἡμᾶς.
16.31 οἱ δὲ εἶπαν Πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου. 16.32 καὶ ἐλάλησαν αὐτῷ τὸν λόγον τοῦ θεοῦ σὺν πᾶσι τοῖς ἐν τῇ οἰκίᾳ αὐτοῦ. 16.33 καὶ παραλαβὼν αὐτοὺς ἐν ἐκείνῃ τῇ ὥρᾳ τῆς νυκτὸς ἔλουσεν ἀπὸ τῶν πληγῶν, καὶ ἐβαπτίσθη αὐτὸς καὶ οἱ αὐτοῦ ἅπαντες παραχρῆμα, 16.34 ἀναγαγών τε αὐτοὺς εἰς τὸν οἶκον παρέθηκεν τράπεζαν, καὶ ἠγαλλιάσατο πανοικεὶ πεπιστευκὼς τῷ θεῷ.
17.5 Ζηλώσαντες δὲ οἱ Ἰουδαῖοι καὶ προσλαβόμενοι τῶν ἀγοραίων ἄνδρας τινὰς πονηροὺς καὶ ὀχλοποιήσαντες ἐθορύβουν τὴν πόλιν, καὶ ἐπιστάντες τῇ οἰκίᾳ Ἰάσονος ἐζήτουν αὐτοὺς προαγαγεῖν εἰς τὸν δῆμον· 17.6 μὴ εὑρόντες δὲ αὐτοὺς ἔσυρον Ἰάσονα καί τινας ἀδελφοὺς ἐπὶ τοὺς πολιτάρχας, βοῶντες ὅτι Οἱ τὴν οἰκουμένην ἀναστατώσαντες οὗτοι καὶ ἐνθάδε πάρεισιν, 17.7 οὓς ὑποδέδεκται Ἰάσων· καὶ οὗτοι πάντες ἀπέναντι τῶν δογμάτων Καίσαρος πράσσουσι, βασιλέα ἕτερον λέγοντες εἶναι Ἰησοῦν. 17.8 ἐτάραξαν δὲ τὸν ὄχλον καὶ τοὺς πολιτάρχας ἀκούοντας ταῦτα, 17.9 καὶ λαβόντες τὸ ἱκανὸν παρὰ τοῦ Ἰάσονος καὶ τῶν λοιπῶν ἀπέλυσαν αὐτούς. 17.10 Οἱ δὲ ἀδελφοὶ εὐθέως διὰ νυκτὸς ἐξέπεμψαν τόν τε Παῦλον καὶ τὸν Σίλαν εἰς Βέροιαν, οἵτινες παραγενόμενοι εἰς τὴν συναγωγὴν τῶν Ἰουδαίων ἀπῄεσαν· 17.11 οὗτοι δὲ ἦσαν εὐγενέστεροι τῶν ἐν Θεσσαλονίκῃ, οἵτινες ἐδέξαντο τὸν λόγον μετὰ πάσης προθυμίας, τὸ καθʼ ἡμέραν ἀνακρίνοντες τὰς γραφὰς εἰ ἔχοι ταῦτα οὕτως. 17.12 πολλοὶ μὲν οὖν ἐξ αὐτῶν ἐπίστευσαν, καὶ τῶν Ἑλληνίδων γυναικῶν τῶν εὐσχημόνων καὶ ἀνδρῶν οὐκ ὀλίγοι.
17.18 τινὲς δὲ καὶ τῶν Ἐπικουρίων καὶ Στωικῶν φιλοσόφων συνέβαλλον αὐτῷ, καί τινες ἔλεγον Τί ἂν θέλοι ὁ σπερμολόγος οὗτος λέγειν; οἱ δέ Ξένων δαιμονίων δοκεῖ καταγγελεὺς εἶναι·
18.2 καὶ εὑρών τινα Ἰουδαῖον ὀνόματι Ἀκύλαν, Ποντικὸν τῷ γένει, προσφάτως ἐληλυθότα ἀπὸ τῆς Ἰταλίας καὶ Πρίσκιλλαν γυναῖκα αὐτοῦ διὰ τὸ διατεταχέναι Κλαύδιον χωρίζεσθαι πάντας τοὺς Ἰουδαίους ἀπὸ τῆς Ῥώμης, προσῆλθεν αὐτοῖς, 18.3 καὶ διὰ τὸ ὁμότεχνον εἶναι ἔμενεν παρʼ αὐτοῖς καὶ ἠργάζοντο, ἦσαν γὰρ σκηνοποιοὶ τῇ τέχνῃ. διελέγετο δὲ ἐν τῇ συναγωγῇ κατὰ πᾶν σάββατον, 18.4 ἔπειθέν τε Ἰουδαίους καὶ Ἕλληνας.
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. 18.8 Κρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσεν τῷ κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπίστευον καὶ ἐβαπτίζοντο.
18.24 Ἰουδαῖος δέ τις Ἀπολλὼς ὀνόματι, Ἀλεξανδρεὺς τῷ γένει, ἀνὴρ λόγιος, κατήντησεν εἰς Ἔφεσον, δυνατὸς ὢν ἐν ταῖς γραφαῖς.
18.25 οὗτος ἦν κατηχημένος τὴν ὁδὸν τοῦ κυρίου, καὶ ζέων τῷ πνεύματι ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ Ἰησοῦ, ἐπιστάμενος μόνον τὸ βάπτισμα Ἰωάνου.
18.26 οὗτός τε ἤρξατο παρρησιάζεσθαι ἐν τῇ συναγωγῇ· ἀκούσαντες δὲ αὐτοῦ Πρίσκιλλα καὶ Ἀκύλας προσελάβοντο αὐτὸν καὶ ἀκριβέστερον αὐτῷ ἐξέθεντο τὴν ὁδὸν τοῦ θεοῦ.
18.27 βουλομένου δὲ αὐτοῦ διελθεῖν εἰς τὴν Ἀχαίαν προτρεψάμενοι οἱ ἀδελφοὶ ἔγραψαν τοῖς μαθηταῖς ἀποδέξασθαι αὐτόν· ὃς παραγενόμενος συνεβάλετο πολὺ τοῖς πεπιστευκόσιν διὰ τῆς χάριτος·
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 .
20.7 Ἐν δὲ τῇ μιᾷ τῶν σαββάτων συνηγμένων ἡμῶν κλάσαι ἄρτον ὁ Παῦλος διελέγετο αὐτοῖς, μέλλων ἐξιέναι τῇ ἐπαύριον, παρέτεινέν τε τὸν λόγον μέχρι μεσονυκτίου.
20.13 Ἡμεῖς δὲ προελθόντες ἐπὶ τὸ πλοῖον ἀνήχθημεν ἐπὶ τὴν Ἄσσον, ἐκεῖθεν μέλλοντες ἀναλαμβάνειν τὸν Παῦλον, οὕτως γὰρ διατεταγμένος ἦν μέλλων αὐτὸς πεζεύειν.' ' None | sup>
2.14 But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. ' "2.15 For these aren't drunken, as you suppose, seeing it is only the third hour of the day. " '2.16 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.' " 2.30 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.
2.44 All who believed were together, and had all things common.
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,
3.10 They recognized him, that it was he who sat begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at that which had happened to him. ' "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.
7.55 But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 7.56 and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!"
10.48 He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days.
12.6 The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison. 12.7 Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands. 12.8 The angel said to him, "Put on your clothes, and tie on your sandals." He did so. He said to him, "Put on your cloak, and follow me."' "12.9 He went out, and followed him. He didn't know that what was done by the angel was real, but thought he saw a vision. " '12.10 When they were past the first and the second guard, they came to the iron gate that leads into the city, which opened to them by itself. They went out, and passed on through one street, and immediately the angel departed from him.
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. 12.13 When Peter knocked at the door of the gate, a maid named Rhoda came to answer.
13.14 But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down.
16.13 On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 16.14 A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.15 When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us.
16.31 They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household." 16.32 They spoke the word of the Lord to him, and to all who were in his house. 16.33 He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household. 16.34 He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God.
17.5 But the disobedient Jews gathered some wicked men from the marketplace, and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people. 17.6 When they didn\'t find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also, 17.7 whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus!" 17.8 The multitude and the rulers of the city were troubled when they heard these things. 17.9 When they had taken security from Jason and the rest, they let them go. 17.10 The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue. 17.11 Now these were more noble than those in Thessalonica, in that they received the word with all readiness of the mind, examining the Scriptures daily, whether these things were so. 17.12 Many of them therefore believed; also of the Greek women of honorable estate, and not a few men.
17.18 Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection.
18.2 He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them, 18.3 and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers. 18.4 He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks.
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. 18.8 Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized.
18.24 Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures.
18.25 This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John.
18.26 He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately.
18.27 When he had determined to pass over into Achaia, the brothers encouraged him, and wrote to the disciples to receive him. When he had come, he helped them much, who had believed through grace;
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.
20.7 On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight.
20.13 But we who went ahead to the ship set sail for Assos, there intending to take in Paul, for he had so arranged, intending himself to go by land. ' ' None |
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79. New Testament, Apocalypse, 19.7-19.9, 21.2 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • House • household • household relations, and mutual submission • household relations, wives and husbands
Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 378; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 87; deSilva (2022), Ephesians, 283
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19.7 χαίρωμεν καὶ ἀγαλλιῶμεν, καὶ δώσομεν τὴν δόξαν αὐτῷ, ὅτι ἦλθεν ὁ γάμος τοῦ ἀρνίου, καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν, 19.8 καὶ ἐδόθη αὐτῇ ἵνα περιβάληται βύσσινον λαμπρὸν καθαρόν, τὸ γὰρ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν. 19.9 Καὶ λέγει μοι Γράψον Μακάριοι οἱ εἰς τὸ δεῖπνον τοῦ γάμου τοῦ ἀρνίου κεκλημένοι. καὶ λέγει μοι Οὗτοι οῖ λόγοι ἀληθινοὶ τοῦ θεοῦ εἰσίν.
21.2 καὶτὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμκαινὴν εἶδον καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ, ἡτοιμασμένηνὡς νύμφην κεκοσμημένηντῷ ἀνδρὶ αὐτῆς.'' None | sup>
19.7 Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready." 19.8 It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints. 19.9 He said to me, "Write, \'Blessed are those who are invited to the marriage supper of the Lamb.\'" He said to me, "These are true words of God."
21.2 I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband.'' None |
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80. New Testament, James, 3.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Residences (tenement houses) • household
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 56; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
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3.13 Τίς σοφὸς καὶ ἐπιστήμων ἐν ὑμῖν; δειξάτω ἐκ τῆς καλῆς ἀναστροφῆς τὰ ἔργα αὐτοῦ ἐν πραΰτητι σοφίας.'' None | sup>
3.13 Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom. '' None |
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81. New Testament, Colossians, 1.18, 3.9, 3.10, 3.11, 3.18-4.1, 3.20, 3.22, 4.15, 4.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aristobulus, household of • House • House community • House v, • House, possession of • Household code • Residences (tenement houses) • apologetic, house churches • architecture, house-churches • family, household • house church • house church, • house-church, architecture • household • household code • household codes • household relations, children and parents • household relations, slaves and slaveowners • women, households
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 169; Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 182; Damm (2018), Religions and Education in Antiquity, 123, 153; Esler (2000), The Early Christian World, 708, 709; Huttner (2013), Early Christianity in the Lycus Valley, 95; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 359, 364; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72, 75; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 377, 378; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 76, 81; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 94; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 186, 197; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 89, 90; deSilva (2022), Ephesians, 295, 308
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1.18 καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων,
3.9 μὴ ψεύδεσθε εἰς ἀλλήλους· ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ,
3.10 καὶ ἐνδυσάμενοι τὸν ϝέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσινκατʼ εἰκόνα τοῦ κτίσαντοςαὐτόν,
3.11 ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, περιτομὴ καὶ ἀκροβυστία, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ πάντα καὶ ἐν πᾶσιν Χριστός.
3.20 Τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν κατὰ πάντα, τοῦτο γὰρ εὐάρεστόν ἐστιν ἐν κυρίῳ.
3.22 Οἱ δοῦλοι, ὑπακούετε κατὰ πάντα τοῖς κατὰ σάρκα κυρίοις, μὴ ἐν ὀφθαλμοδουλίαις, ὡς ἀνθρωπάρεσκοι, ἀλλʼ ἐν ἁπλότητι καρδίας, φοβούμενοι τὸν κύριον.
4.15 Ἀσπάσασθε τοὺς ἐν Λαοδικίᾳ ἀδελφοὺς καὶ Νύμφαν καὶ τὴν κατʼ οἶκον αὐτῆς ἐκκλησίαν.
4.17 καὶ εἴπατε Ἀρχίππῳ Βλέπε τὴν διακονίαν ἣν παρέλαβες ἐν κυρίῳ, ἵνα αὐτὴν πληροῖς.' ' None | sup>
1.18 He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
3.9 Don't lie to one another, seeing that you have put off the old man with his doings, " 3.10 and have put on the new man, that is being renewed in knowledge after the image of his Creator, ' "
3.11 where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. " 3.20 Children, obey your parents in all things, for this pleases the Lord.
3.22 Servants, obey in all things those who are your masters according to the flesh, not just when they are looking, as men-pleasers, but in singleness of heart, fearing God. ' "
4.15 Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house.
4.17 Tell Archippus, "Take heed to the ministry which you have received in the Lord, that you fulfill it."' ' None |
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82. New Testament, Ephesians, 1.20, 1.21, 1.22, 1.23, 2.11, 2.13, 2.14, 2.15, 2.16, 2.19, 2.20, 2.21, 2.22, 3.3, 3.4, 3.5, 3.6, 4.4, 4.12, 4.13, 4.15, 4.16, 4.22, 4.23, 4.24, 5, 5.2, 5.21, 5.22, 5.22-6.9, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 6.1, 6.18, 6.19, 6.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • House • House churches • House v, • House, possession of • Household codes • Household/Station codes (Haustafeln) • family, household • household • household codes • household relations, and mutual submission • household relations, children and parents • household relations, slaves and slaveowners • household relations, wives and husbands
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 170; Damm (2018), Religions and Education in Antiquity, 153; Immendörfer (2017), Ephesians and Artemis : The Cult of the Great Goddess of Ephesus As the Epistle's Context 54, 73; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 99; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 168; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 36; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 300, 375, 376, 378; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 121; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 76, 81; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 137; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 92, 94, 95, 117, 238; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 186, 197; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 212; deSilva (2022), Ephesians, 266, 274, 275, 276, 277, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 311, 312
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1.20 ἣν ἐνήργηκεν ἐν τῷ χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις
1.21 ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι·
1.22 καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ,
1.23 ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου.
2.11 Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου,
2.13 νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ.
2.14 Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν
2.1
5 ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην,
2.16 καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ·
2.19 Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συνπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ,
2.20 ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ,
2.21 ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ,
2.22 ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι.
3.3 ὅτι κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ,
3.4 πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ χριστοῦ,
3.
5 ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι,
3.6 εἶναι τὰ ἔθνη συνκληρονόμα καὶ σύνσωμα καὶ συνμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου,
4.4 ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν·
4.12 πρὸς τὸν καταρτισμὸν τῶν ἁγίων εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ χριστοῦ,
4.13 μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ,
4.1
5 ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, Χριστός,
4.16 ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συνβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ.
4.22 ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης,
4.23 ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν,
4.24 καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας.
5.2 καθὼς καὶ ὁ χριστὸς ἠγάπησεν ὑμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ὑμῶν προσφορὰν καὶ θυσίαν τῷ θεῷ εἰς ὀσμὴν εὐωδίας.
5.21 ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ.
5.22 Αἱ γυναῖκες τοῖς ἰδίοις ἀνδράσιν ὡς τῷ κυρίῳ,
5.23 ὅτι ἀνήρ ἐστιν κεφαλὴ τῆς γυναικὸς ὡς καὶ ὁ χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος.
5.24 ἀλλὰ ὡς ἡ ἐκκλησία ὑποτάσσεται τῷ χριστῷ, οὕτως καὶ αἱ γυναῖκες τοῖς ἀνδράσιν ἐν παντί.
5.2
5 Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς,
5.26 ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι,
5.27 ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλʼ ἵνα ᾖ ἁγία καὶ ἄμωμος.
5.28 οὕτως ὀφείλουσιν καὶ οἱ ἄνδρες ἀγαπᾷν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα· ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ,
5.29 οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει καὶ θάλπει αὐτήν, καθὼς καὶ ὁ χριστὸς τὴν ἐκκλησίαν,
5.30 ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ.
5.31 ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν.
5.32 τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν.
5.33 πλὴν καὶ ὑμεῖς οἱ καθʼ ἕνα ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν, ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα.
6.1 Τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν ὑμῶν ἐν κυρίῳ, τοῦτο γάρ ἐστιν δίκαιον·
6.18 ὅ ἐστιν ῥῆμα θεοῦ, διὰ πάσης προσευχῆς καὶ δεήσεως, προσευχόμενοι ἐν παντὶ καιρῷ ἐν πνεύματι, καὶ εἰς αὐτὸ ἀγρυπνοῦντες ἐν πάσῃ προσκαρτερήσει καὶ δεήσει περὶ πάντων τῶν ἁγίων,
6.19 καὶ ὑπὲρ ἐμοῦ, ἵνα μοι δοθῇ λόγος ἐν ἀνοίξει τοῦ στόματός μου, ἐν παρρησίᾳ γνωρίσαι τὸ μυστήριον τοῦ εὐαγγελίου ὑπὲρ οὗ πρεσβεύω ἐν ἁλύσει,
6.20 ἵνα ἐν αὐτῷ παρρησιάσωμαι ὡς δεῖ με λαλῆσαι.' ' None | sup>
1.20 which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places,
1.21 far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come.
1.22 He put all things in subjection under his feet, and gave him to be head over all things for the assembly,
1.23 which is his body, the fullness of him who fills all in all.
2.11 Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands);
2.13 But now in Christ Jesus you who once were far off are made near in the blood of Christ.
2.14 For he is our peace, who made both one, and broke down the middle wall of partition,
2.1
5 having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace;
2.16 and might reconcile them both in one body to God through the cross, having killed the hostility thereby.
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,
2.20 being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone;
2.21 in whom the whole building, fitted together, grows into a holy temple in the Lord;
2.22 in whom you also are built together for a habitation of God in the Spirit.
3.3 how that by revelation the mystery was made known to me, as I wrote before in few words,
3.4 by which, when you read, you can perceive my understanding in the mystery of Christ;
3.
5 which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit;
3.6 that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel,
4.4 There is one body, and one Spirit, even as you also were called in one hope of your calling;
4.12 for the perfecting of the saints, to the work of serving, to the building up of the body of Christ;
4.13 until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ;
4.1
5 but speaking truth in love, we may grow up in all things into him, who is the head, Christ;
4.16 from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love.
4.22 that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit;
4.23 and that you be renewed in the spirit of your mind,
4.24 and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.
5.2 Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.
5.21 subjecting yourselves one to another in the fear of Christ.
5.22 Wives, be subject to your own husbands, as to the Lord.
5.23 For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body.
5.24 But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything.
5.2
5 Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it;
5.26 that he might sanctify it, having cleansed it by the washing of water with the word,
5.27 that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.
5.28 Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself.
5.29 For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly;
5.30 because we are members of his body, of his flesh and bones.
5.31 "For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh."
5.32 This mystery is great, but I speak concerning Christ and of the assembly.
5.33 Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband.
6.1 Children, obey your parents in the Lord, for this is right.
6.18 with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints:
6.19 on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the gospel,
6.20 for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak. ' ' None |
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83. New Testament, Galatians, 3.27-3.28, 5.22-5.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • House • household • household codes • household relations, slaves and slaveowners • household, codes • household, management
Found in books: Damm (2018), Religions and Education in Antiquity, 123; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 131; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 122, 476, 767; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 139; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 94, 95; deSilva (2022), Ephesians, 308
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3.27 ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε· 3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.
5.22 ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστις, 5.23 πραΰτης, ἐγκράτεια· κατὰ τῶν τοιούτων οὐκ ἔστιν νόμος.'' None | sup>
3.27 For as many of you as werebaptized into Christ have put on Christ. 3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus.
5.22 But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, 5.23 gentleness, and self-control.Against such things there is no law. '' None |
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84. New Testament, Hebrews, 1.5, 2.9, 3.1-3.6, 7.5-7.6, 7.14, 13.12 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cosmos, As house • David, the king, House, dynasty, progeny of • House • House v, • House, possession of • eternal life/‘eternal house’
Found in books: Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 323; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 99; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 209; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 44, 98; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 14, 35, 52, 53, 80, 95, 115, 116, 117, 118, 119, 120, 122, 133, 140, 142, 163, 238, 248, 268; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 257
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1.5 Τίνι γὰρ εἶπέν ποτε τῶν ἀγγέλων
2.9 τὸν δὲβραχύ τι παρʼ ἀγγέλους ἠλαττωμένονβλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτουδόξῃ καὶ τιμῇ ἐστεφανωμένον,ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.
3.1 Ὅθεν, ἀδελφοὶ ἅγιοι, κλήσεως ἐπουρανίου μέτοχοι, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν Ἰησοῦν, 3.2 πιστὸνὄντα τῷ ποιήσαντι αὐτὸν ὡς καὶΜωυσῆς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ. 3.3 πλείονος γὰρ οὗτος δόξης παρὰ Μωυσῆν ἠξίωται καθʼ ὅσον πλείονα τιμὴν ἔχει τοῦ οἴκου ὁ κατασκευάσας αὐτόν· 3.4 πᾶς γὰρ οἶκος κατασκευάζεται ὑπό τινος, ὁ δὲ πάντα κατασκευάσας θεός. 3.5 καὶΜωυσῆςμὲνπιστὸς ἐν ὅλῳ τῷ οἴκῳ αὐτοῦὡςθεράπωνεἰς μαρτύριον τῶν λαληθησομένων, 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.
7.5 καὶ οἱ μὲν ἐκ τῶν υἱῶν Λευεὶ τὴν ἱερατίαν λαμβάνοντες ἐντολὴν ἔχουσιν ἀποδεκατοῖν τὸν λαὸν κατὰ τὸν νόμον, τοῦτʼ ἔστιν τοὺς ἀδελφοὺς αὐτῶν, καίπερ ἐξεληλυθότας ἐκ τῆς ὀσφύος Ἀβραάμ· 7.6 ὁ δὲ μὴ γενεαλογούμενος ἐξ αὐτῶν δεδεκάτωκεν Ἀβραάμ, καὶ τὸν ἔχοντα τὰς ἐπαγγελίαςεὐλόγηκεν.
7.14 πρόδηλον γὰρ ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ κύριος ἡμῶν, εἰς ἣν φυλὴν περὶ ἱερέων οὐδὲν Μωυσῆς ἐλάλησεν.
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3.12 διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαόν, ἔξω τῆς πύλης ἔπαθεν.'' None | sup>
1.5 For to which of the angels did he say at any time, "You are my Son, Today have I become your father?"and again, "I will be to him a Father, And he will be to me a Son?"
2.9 But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for everyone.
3.1 Therefore, holy brothers, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, Jesus; 3.2 who was faithful to him who appointed him, as also was Moses in all his house. 3.3 For he has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house. 3.4 For every house is built by someone; but he who built all things is God. 3.5 Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken, 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. ' "
7.5 They indeed of the sons of Levi who receive the priest's office have a commandment to take tithes of the people according to the law, that is, of their brothers, though these have come out of the loins of Abraham, " '7.6 but he whose genealogy is not counted from them has taken tithes of Abraham, and has blessed him who has the promises.
7.14 For it is evident that our Lord has sprung out of Judah, about which tribe Moses spoke nothing concerning priesthood.
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3.12 Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate. '' None |
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85. New Testament, Philippians, 3.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • House • household code
Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 377; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 94
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3.21 ὃς μετασχηματίσει τὸ σῶμα τῆς ταπεινώσεως ἡμῶν σύμμορφον τῷ σώματι τῆς δόξης αὐτοῦ κατὰ τὴν ἐνέργειαν τοῦ δύνασθαι αὐτὸν καὶ ὑποτάξαι αὑτῷ τὰ πάντα.'' None | sup>
3.21 who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. '' None |
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86. New Testament, Romans, 12.5, 12.8, 13.14, 15.25-15.26, 16.2-16.16, 16.20, 16.23 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aristobulus, household of • House • House community • House v, • House, possession of • Rabbat Moab, house of the Sabbath • Residences (tenement houses) • apologetic, house churches • architecture, house-churches • eternal life/‘eternal house’ • house church • house of prayer • house-church, architecture • household • household code • household relations, and mutual submission • household relations, children and parents • household relations, wives and husbands • household, Christian • household, management • households, and addressees of letter to the Romans • houses of worship • proseuche (prayer house), Diaspora, Philippi • social networks, and households • women, as heads of households
Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 85; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 320; Esler (2000), The Early Christian World, 708, 709; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 20, 75, 158, 164, 183, 192, 359; Levine (2005), The Ancient Synagogue, The First Thousand Years, 115; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72, 73, 75, 381, 498, 566, 756; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 377, 378; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 143; Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 316; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 92, 94; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 3, 84; deSilva (2022), Ephesians, 279, 295
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12.5 οὕτως οἱ πολλοὶ ἓν σῶμά ἐσμεν ἐν Χριστῷ, τὸ δὲ καθʼ εἷς ἀλλήλων μέλη.
12.8 εἴτε ὁ παρακαλῶν ἐν τῇ παρακλήσει, ὁ μεταδιδοὺς ἐν ἁπλότητι, ὁ προϊστάμενος ἐν σπουδῇ, ὁ ἐλεῶν ἐν ἱλαρότητι.
13.14 ἀλλὰ ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν, καὶ τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε εἰς ἐπιθυμίας.
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.
16.2 ἵνα προσδέξησθε αὐτὴν ἐν κυρίῳ ἀξίως τῶν ἁγίων, καὶ παραστῆτε αὐτῇ ἐν ᾧ ἂν ὑμῶν χρῄζῃ πράγματι, καὶ γὰρ αὐτὴ προστάτις πολλῶν ἐγενήθη καὶ ἐμοῦ αὐτοῦ. 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. 16.6 ἀσπάσασθε Μαρίαν, ἥτις πολλὰ ἐκοπίασεν εἰς ὑμᾶς. 16.7 ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνίαν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου, οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, οἳ καὶ πρὸ ἐμοῦ γέγοναν ἐν Χριστῷ. 16.8 ἀσπάσασθε Ἀμπλιᾶτον τὸν ἀγαπητόν μου ἐν κυρίῳ. 16.9 ἀσπάσασθε Οὐρβανὸν τὸν συνεργὸν ἡμῶν ἐν Χριστῷ καὶ Στάχυν τὸν ἀγαπητόν μου. 16.10 ἀσπάσασθε Ἀπελλῆν τὸν δόκιμον ἐν Χριστῷ. ἀσπάσασθε τοὺς ἐκ τῶν Ἀριστοβούλου. 16.11 ἀσπάσασθε Ἡρῳδίωνα τὸν συγγενῆ μου. ἀσπάσασθε τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ. 16.12 ἀσπάσασθε Τρύφαιναν καὶ Τρυφῶσαν τὰς κοπιώσας ἐν κυρίῳ. ἀσπάσασθε Περσίδα τὴν ἀγαπητήν, ἥτις πολλὰ ἐκοπίασεν ἐν κυρίῳ. 16.13 ἀσπάσασθε Ῥοῦφον τὸν ἐκλεκτὸν ἐν κυρίῳ καὶ τὴν μητέρα αὐτοῦ καὶ ἐμοῦ. 16.14 ἀσπάσασθε Ἀσύνκριτον, Φλέγοντα, Ἑρμῆν, Πατρόβαν, Ἑρμᾶν, καὶ τοὺς σὺν αὐτοῖς ἀδελφούς. 16.15 ἀσπάσασθε Φιλόλογον καὶ Ἰουλίαν, Νηρέα καὶ τὴν ἀδελφὴν αὐτοῦ, καὶ Ὀλυμπᾶν, καὶ τοὺς σὺν αὐτοῖς πάντας ἁγίους. 16.16 Ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. Ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι πᾶσαι τοῦ χριστοῦ.
16.20 ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει. Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ μεθʼ ὑμῶν.
16.23 ἀσπάζεται ὑμᾶς Γαῖος ὁ ξένος μου καὶ ὅλης τῆς ἐκκλησίας. ἀσπάζεται ὑμᾶς Ἔραστος ὁ οἰκονόμος τῆς πόλεως καὶ Κούαρτος ὁ ἀδελφός.' ' None | sup>
12.5 so we, who are many, are one body in Christ, and individually members one of another.
12.8 or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness.
13.14 But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts.
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.
16.2 that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self. 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. 16.6 Greet Mary, who labored much for us. 16.7 Greet Andronicus and Junias, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me. 16.8 Greet Amplias, my beloved in the Lord. 16.9 Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. 16.10 Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. 16.11 Greet Herodion, my kinsman. Greet them of the household of Narcissus, who are in the Lord. 16.12 Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord. 16.13 Greet Rufus, the chosen in the Lord, and his mother and mine. 16.14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. 16.15 Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. 16.16 Greet one another with a holy kiss. The assemblies of Christ greet you.
16.20 And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.
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. ' ' None |
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87. New Testament, Titus, 1.5-1.16, 2.1-2.10, 2.12, 3.1, 3.3, 3.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • House • House, possession of • family, household • house church • household • household codes • household relations, and mutual submission • household relations, wives and husbands • household, Christian • household, codes • household, management
Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 170, 171; Damm (2018), Religions and Education in Antiquity, 153; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 99; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 73, 74, 122, 195, 286, 287, 440, 443, 476, 491, 492, 498, 559, 560, 561, 568, 569, 570, 571, 572; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 376; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 121; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 81; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 148, 149, 151, 154, 155; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 186; deSilva (2022), Ephesians, 285
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1.5 Τούτου χάριν ἀπέλειπόν σε ἐν Κρήτῃ ἵνα τὰ λείποντα ἐπιδιορθώσῃ, καὶ καταστήσῃς κατὰ πόλιν πρεσβυτέρους, ὡς ἐγώ σοι διεταξάμην, 1.6 εἴ τίς ἐστιν ἀνέγκλητος, μιᾶς γυναικὸς ἀνήρ, τέκνα ἔχων πιστά, μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα. 1.7 δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ, 1.8 ἀλλὰ φιλόξενον, φιλάγαθον, σώφρονα, δίκαιον, ὅσιον, ἐγκρατῆ, ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, 1.9 ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν. 1.10 Εἰσὶν γὰρ πολλοὶ ἀνυπότακτοι, ματαιολόγοι καὶ φρεναπάται, μάλιστα οἱ ἐκ τῆς περιτομῆς, 1.11 οὓς δεῖ ἐπιστομίζειν, οἵτινες ὅλους οἴκους ἀνατρέπουσιν διδάσκοντες ἃ μὴ δεῖ αἰσχροῦ κέρδους χάριν. 1.12 εἶπέν τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης, Κρῆτες ἀεὶ ψεῦσται, κακὰ θηρία, γαστέρες ἀργαί· 1.13 ἡ μαρτυρία αὕτη ἐστὶν ἀληθής. διʼ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως, 1.14 ἵνα ὑγιαίνωσιν ἐν τῇ πίστει, μὴ προσέχοντες Ἰουδαϊκοῖς μύθοις καὶ ἐντολαῖς ἀνθρώπων ἀποστρεφομένων τὴν ἀλήθειαν. 1.15 πάντα καθαρὰ τοῖς καθαροῖς· τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις οὐδὲν καθαρόν, ἀλλὰ μεμίανται αὐτῶν καὶ ὁ νοῦς καὶ ἡ συνείδησις. 1.16 θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται, βδελυκτοὶ ὄντες καὶ ἀπειθεῖς καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι.
2.1 Σὺ δὲ λάλει ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ. 2.2 Πρεσβύτας νηφαλίους εἶναι, σεμνούς, σώφρονας, ὑγιαίνοντας τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ. 2.3 πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖς, μὴ διαβόλους μηδὲ οἴνῳ πολλῷ δεδουλωμένας, καλοδιδασκάλους, 2.4 ἵνα lt*gtωφρονίζωσι τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους, 2.5 σώφρονας, ἁγνάς, οἰκουργούς, ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται. 2.6 τοὺς νεωτέρους ὡσαύτως παρακάλει σωφρονεῖν· 2.7 περὶ πάντα σεαυτὸν παρεχόμενος τύπον καλῶν ἔργων, ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα, 2.8 λόγον ὑγιῆ ἀκατάγνωστον, ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων λέγειν περὶ ἡμῶν φαῦλον. 2.9 δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι ἐν πᾶσιν, εὐαρέστους εἶναι, μὴ ἀντιλέγοντας,
2.10 μὴ νοσφιζομένους, ἀλλὰ πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν, ἵνα τὴν διδασκαλίαν τὴν τοῦ σωτῆρος ἡμῶν θεοῦ κοσμῶσιν ἐν πᾶσιν.
2.12 ἵνα ἀρνησάμενοι τὴν ἀσέβειαν καὶ τὰς κοσμικὰς ἐπιθυμίας σωφρόνως καὶ δικαίως καὶ εὐσεβῶς ζήσωμεν ἐν τῷ νῦν αἰῶνι,
3.1 Ὑπομίμνησκε αὐτοὺς ἀρχαῖς ἐξουσίαις ὑποτάσσεσθαι πειθαρχεῖν, πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι,
3.3 Ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοί, μισοῦντες ἀλλήλους.
3.9 μωρὰς δὲ ζητήσεις καὶ γενεαλογίας καὶ ἔριν καὶ μάχας νομικὰς περιίστασο, εἰσὶν γὰρ ἀνωφελεῖς καὶ μάταιοι.'' None | sup>
1.5 I left you in Crete for this reason, that you would set in order the things that were lacking, and appoint elders in every city, as I directed you; 1.6 if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior. ' "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; " '1.8 but given to hospitality, as a lover of good, sober-minded, fair, holy, self-controlled; 1.9 holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him. 1.10 For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision, ' "1.11 whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for dishonest gain's sake. " '1.12 One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons." 1.13 This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith, 1.14 not paying attention to Jewish fables and commandments of men who turn away from the truth. 1.15 To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled. 1.16 They profess that they know God, but by their works they deny him, being abominable, disobedient, and unfit for any good work.
2.1 But say the things which fit sound doctrine, 2.2 that older men should be temperate, sensible, sober-minded, sound in faith, in love, and in patience: 2.3 and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4 that they may train the young women to love their husbands, to love their children, ' "2.5 to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. " '2.6 Likewise, exhort the younger men to be sober-minded; 2.7 in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility, ' "2.8 and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us. " '2.9 Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting;
2.10 not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things.
2.12 instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world;
3.1 Remind them to be in subjection to rulers and to authorities, to be obedient, to be ready for every good work,
3.3 For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another.
3.9 but shun foolish questionings, genealogies, strife, and disputes about the law; for they are unprofitable and vain. '' None |
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88. New Testament, John, 4.21, 10.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • House • House v, • Johanan’s House
Found in books: Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 120; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 92; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 66, 278
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4.21 λέγει αὐτῇ ὁ Ἰησοῦς Πίστευέ μοι, γύναι, ὅτι ἔρχεται ὥρα ὅτε οὔτε ἐν τῷ ὄρει τούτῳ οὔτε ἐν Ἰεροσολύμοις προσκυνήσετε τῷ πατρί.
10.9 διʼ ἐμοῦ ἐάν τις εἰσέλθῃ σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει.'' None | sup>
4.21 Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father.
10.9 I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture. '' None |
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89. New Testament, Luke, 1.9, 1.32-1.33, 2.37, 4.23, 20.35 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • David, the king, House, dynasty, progeny of • House • Qumran, house of prostration • house of prayer • house, of Jacob • household
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 115; Levine (2005), The Ancient Synagogue, The First Thousand Years, 46; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 25, 98; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 106, 154; Stuckenbruck (2007), 1 Enoch 91-108, 323; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 128, 238
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1.9 κατὰ τὸ ἔθος τῆς ἱερατίας ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου,
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.
2.37 καὶ αὐτὴ χήρα ἕως ἐτῶν ὀγδοήκοντα τεσσάρων?̓ ἣ οὐκ ἀφίστατο τοῦ ἱεροῦ νηστείαις καὶ δεήσεσιν λατρεύουσα νύκτα καὶ ἡμέραν.
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.
20.35 οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν καὶ τῆς ἀναστάσεως τῆς ἐκ νεκρῶν οὔτε γαμοῦσιν οὔτε γαμίζονται·'' None | sup>
1.9 according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. " 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."' "
2.37 and she had been a widow for about eighty-four years), who didn't depart from the temple, worshipping with fastings and petitions night and day. " 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.\'"
20.35 But those who are considered worthy to attain to that age and the resurrection from the dead, neither marry, nor are given in marriage. '" None |
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90. New Testament, Mark, 2.2, 2.23-2.28, 3.31-3.35, 7.5-7.15, 10.30, 11.12-11.14, 11.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • David, his House • House • House of learning/Beit midrash • House v, • Shammai, Shammai, House of • house of prayer • household • houses, im/purity of • priests, in Judea, rights of household members to entitlements of • sabbath-houses • women, household mission
Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 252; Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 31; Esler (2000), The Early Christian World, 435; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 191; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 193; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 167; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 98, 100, 245; Stuckenbruck (2007), 1 Enoch 91-108, 323; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 126; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 91, 238; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 350; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 257, 278; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 527
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2.2 καὶ συνήχθησαν πολλοὶ ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν, καὶ ἐλάλει αὐτοῖς τὸν λόγον.
2.23 Καὶ ἐγένετο αὐτὸν ἐν τοῖς σάββασιν διαπορεύεσθαι διὰ τῶν σπορίμων, καὶ οἱ μαθηταὶ αὐτοῦ ἤρξαντο ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας.
2.24 καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ Ἴδε τί ποιοῦσιν τοῖς σάββασιν ὃ οὐκ ἔξεστιν;
2.25 καὶ λέγει αὐτοῖς Οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυεὶδ ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετʼ αὐτοῦ;
2.26 πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ Ἀβιάθαρ ἀρχιερέως καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ τοὺς ἱερεῖς, καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν;
2.27 καὶ ἔλεγεν αὐτοῖς Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον·
2.28 ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου.
3.31 Καὶ ἔρχονται ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ καὶ ἔξω στήκοντες ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν. 3.32 καὶ ἐκάθητο περὶ αὐτὸν ὄχλος, καὶ λέγουσιν αὐτῷ Ἰδοὺ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ζητοῦσίν σε. 3.33 καὶ ἀποκριθεὶς αὐτοῖς λέγει Τίς ἐστιν ἡ μήτηρ μου καὶ οἱ ἀδελφοί; 3.34 καὶ περιβλεψάμενος τοὺς περὶ αὐτὸν κύκλῳ καθημένους λέγει Ἴδε ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου· 3.35 ὃς ἂν ποιήσῃ τὸ θέλημα τοῦ θεοῦ, οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν.
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.
10.30 ἐὰν μὴ λάβῃ ἑκατονταπλασίονα νῦν ἐν τῷ καιρῷ τούτῳ οἰκίας καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας καὶ τέκνα καὶ ἀγροὺς μετὰ διωγμῶν, καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον.
11.12 Καὶ τῇ ἐπαύριον ἐξελθόντων αὐτῶν ἀπὸ Βηθανίας ἐπείνασεν. 11.13 καὶ ἰδὼν συκῆν ἀπὸ μακρόθεν ἔχουσαν φύλλα ἦλθεν εἰ ἄρα τι εὑρήσει ἐν αὐτῇ, καὶ ἐλθὼν ἐπʼ αὐτὴν οὐδὲν εὗρεν εἰ μὴ φύλλα, ὁ γὰρ καιρὸς οὐκ ἦν σύκων. 11.14 καὶ ἀποκριθεὶς εἶπεν αὐτῇ Μηκέτι εἰς τὸν αἰῶνα ἐκ σοῦ μηδεὶς καρπὸν φάγοι. καὶ ἤκουον οἱ μαθηταὶ αὐτοῦ.
11.17 καὶ ἐδίδασκεν καὶ ἔλεγεν Οὐ γέγραπται ὅτι Ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν.'' None | sup>
2.2 Immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them.
2.23 It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain.
2.24 The Pharisees said to him, "Behold, why do they do that which is not lawful on the Sabbath day?"
2.25 He said to them, "Did you never read what David did, when he had need, and was hungry -- he, and they who were with him?
2.26 How he entered into the house of God when Abiathar was high priest, and ate the show bread, which it is not lawful to eat except for the priests, and gave also to those who were with him?"
2.27 He said to them, "The Sabbath was made for man, not man for the Sabbath.
2.28 Therefore the Son of Man is lord even of the Sabbath."
3.31 His mother and his brothers came, and standing outside, they sent to him, calling him. 3.32 A multitude was sitting around him, and they told him, "Behold, your mother, your brothers, and your sisters are outside looking for you." 3.33 He answered them, "Who are my mother and my brothers?" 3.34 Looking around at those who sat around him, he said, "Behold, my mother and my brothers! 3.35 For whoever does the will of God, the same is my brother, and my sister, and mother."
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.
10.30 but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life.
11.12 The next day, when they had come out from Bethany, he was hungry. 11.13 Seeing a fig tree afar off having leaves, he came to see if perhaps he might find anything on it. When he came to it, he found nothing but leaves, for it was not the season for figs. 11.14 Jesus told it, "May no one ever eat fruit from you again!" and his disciples heard it.
11.17 He taught, saying to them, "Isn\'t it written, \'My house will be called a house of prayer for all the nations?\' But you have made it a den of robbers!"'' None |
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91. New Testament, Matthew, 3.9, 4.23, 7.15-7.20, 7.22, 7.24-7.25, 9.35, 10.17, 12.6-12.7, 16.18, 18.19-18.20, 19.19, 21.18-21.22, 23.15, 23.34, 25.1-25.12, 26.52, 26.61 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Adiabene royal house, conversion of • David, his House • House • House community • House v, • House, Courtyard • Qumran, house of prostration • Saul, king of Israel, his House • architecture, house-churches • eternal life/‘eternal house’ • house of prayer • house, church • house-church, architecture • household • household codes • household relations, and mutual submission • household relations, wives and husbands • proseuche (prayer house), Diaspora, Black Sea region • sabbath-houses
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 359; Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 323; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 304; Damm (2018), Religions and Education in Antiquity, 122; Esler (2000), The Early Christian World, 711; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 193; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 372; Levine (2005), The Ancient Synagogue, The First Thousand Years, 46, 143; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 98, 100, 101; Stuckenbruck (2007), 1 Enoch 91-108, 263, 323, 420; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 119, 120, 219; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 256, 257, 277, 278, 279; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 527, 538; deSilva (2022), Ephesians, 283, 288
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3.9 καὶ μὴ δόξητε λέγειν ἐν ἑαυτοῖς Πατέρα ἔχομεν τὸν Ἀβραάμ, λέγω γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ.
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.
7.15 Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες. 7.16 ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς· μήτι συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὰς ἢ ἀπὸ τριβόλων σῦκα; 7.17 οὕτω πᾶν δένδρον ἀγαθὸν καρποὺς καλοὺς ποιεῖ, τὸ δὲ σαπρὸν δένδρον καρποὺς πονηροὺς ποιεῖ· 7.18 οὐ δύναται δένδρον ἀγαθὸν καρποὺς πονηροὺς ἐνεγκεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς καλοὺς ποιεῖν, 7.19 πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. 7.20 ἄραγε ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς.
7.22 πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ Κύριε κύριε, οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν, καὶ τῷ σῷ ὀνόματι δαιμόνια ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλὰς ἐποιήσαμεν;
7.24 Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους τούτους καὶ ποιεῖ αὐτούς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν. 7.25 καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν, τεθεμελίωτο γὰρ ἐπὶ τὴν πέτραν.
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.
10.17 προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων· παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς·
12.6 λέγω δὲ ὑμῖν ὅτι τοῦ ἱεροῦ μεῖζόν ἐστιν ὧδε. 12.7 εἰ δὲ ἐγνώκειτε τί ἐστιν Ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους.
16.18 κἀγὼ δέ σοι λέγω ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾄδου οὐ κατισχύσουσιν αὐτῆς·
18.19 Πάλιν ἀμὴν λέγω ὑμῖν ὅτι ἐὰν δύο συμφωνήσωσιν ἐξ ὑμῶν ἐπὶ τῆς γῆς περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. 18.20 οὗ γάρ εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν.
19.19 Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.
21.18 Πρωὶ δὲ ἐπαναγαγὼν εἰς τὴν πόλιν ἐπείνασεν. 21.19 καὶ ἰδὼν συκῆν μίαν ἐπὶ τῆς ὁδοῦ ἦλθεν ἐπʼ αὐτήν, καὶ οὐδὲν εὗρεν ἐν αὐτῇ εἰ μὴ φύλλα μόνον, καὶ λέγει αὐτῇ Οὐ μηκέτι ἐκ σοῦ καρπὸς γένηται εἰς τὸν αἰῶνα· καὶ ἐξηράνθη παραχρῆμα ἡ συκῆ. 21.20 καὶ ἰδόντες οἱ μαθηταὶ ἐθαύμασαν λέγοντες Πῶς παραχρῆμα ἐξηράνθη ἡ συκῆ; 21.21 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν, ἐὰν ἔχητε πίστιν καὶ μὴ διακριθῆτε, οὐ μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ κἂν τῷ ὄρει τούτῳ εἴπητε Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, γενήσεται· 21.22 καὶ πάντα ὅσα ἂν αἰτήσητε ἐν τῇ προσευχῇ πιστεύοντες λήμψεσθε.
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.
23.34 διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προφήτας καὶ σοφοὺς καὶ γραμματεῖς· ἐξ αὐτῶν ἀποκτενεῖτε καὶ σταυρώσετε, καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς συναγωγαῖς ὑμῶν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν·
25.1 Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις, αἵτινες λαβοῦσαι τὰς λαμπάδας ἑαυτῶν ἐξῆλθον εἰς ὑπάντησιν τοῦ νυμφίου. 25.2 πέντε δὲ ἐξ αὐτῶν ἦσαν μωραὶ καὶ πέντε φρόνιμοι· 25.3 αἱ γὰρ μωραὶ λαβοῦσαι τὰς λαμπάδας αὐτῶν οὐκ ἔλαβον μεθʼ ἑαυτῶν ἔλαιον· 25.4 αἱ δὲ φρόνιμοι ἔλαβον ἔλαιον ἐν τοῖς ἀγγείοις μετὰ τῶν λαμπάδων ἑαυτῶν. 25.5 χρονίζοντος δὲ τοῦ νυμφίου ἐνύσταξαν πᾶσαι καὶ ἐκάθευδον. 25.6 μέσης δὲ νυκτὸς κραυγὴ γέγονεν Ἰδοὺ ὁ νυμφίος, ἐξέρχεσθε εἰς ἀπάντησιν. 25.7 τότε ἠγέρθησαν πᾶσαι αἱ παρθένοι ἐκεῖναι καὶ ἐκόσμησαν τὰς λαμπάδας ἑαυτῶν. 25.8 αἱ δὲ μωραὶ ταῖς φρονίμοις εἶπαν Δότε ἡμῖν ἐκ τοῦ ἐλαίου ὑμῶν, ὅτι αἱ λαμπάδες ἡμῶν σβέννυνται. 25.9 ἀπεκρίθησαν δὲ αἱ φρόνιμοι λέγουσαι Μήποτε οὐ μὴ ἀρκέσῃ ἡμῖν καὶ ὑμῖν· πορεύεσθε μᾶλλον πρὸς τοὺς πωλοῦντας καὶ ἀγοράσατε ἑαυταῖς.
25.10 ἀπερχομένων δὲ αὐτῶν ἀγοράσαι ἦλθεν ὁ νυμφίος, καὶ αἱ ἕτοιμοι εἰσῆλθον μετʼ αὐτοῦ εἰς τοὺς γάμους, καὶ ἐκλείσθη ἡ θύρα.
25.11 ὕστερον δὲ ἔρχονται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι Κύριε κύριε, ἄνοιξον ἡμῖν·
25.12 ὁ δὲ ἀποκριθεὶς εἶπεν Ἀμὴν λέγω ὑμῖν, οὐκ οἶδα ὑμᾶς.
26.61 Οὗτος ἔφη Δύναμαι καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν οἰκοδομῆσαι.' ' None | sup>
3.9 Don't think to yourselves, 'We have Abraham for our father,' for I tell you that God is able to raise up children to Abraham from these stones. " 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.
7.15 "Beware of false prophets, who come to you in sheep\'s clothing, but inwardly are ravening wolves. 7.16 By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? 7.17 Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. ' "7.18 A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit. " "7.19 Every tree that doesn't grow good fruit is cut down, and thrown into the fire. " '7.20 Therefore, by their fruits you will know them. ' "
7.22 Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' " 7.24 "Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. ' "7.25 The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. " 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.
10.17 But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you.
12.6 But I tell you that one greater than the temple is here. ' "12.7 But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. " 16.18 I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it.
18.19 Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20 For where two or three are gathered together in my name, there I am in the midst of them."
19.19 \'Honor your father and mother.\' And, \'You shall love your neighbor as yourself.\'"
21.18 Now in the morning, as he returned to the city, he was hungry. 21.19 Seeing a fig tree by the road, he came to it, and found nothing on it but leaves. He said to it, "Let there be no fruit from you forever!"Immediately the fig tree withered away. 21.20 When the disciples saw it, they marveled, saying, "How did the fig tree immediately wither away?" 21.21 Jesus answered them, "Most assuredly I tell you, if you have faith, and don\'t doubt, you will not only do what is done to the fig tree, but even if you told this mountain, \'Be taken up and cast into the sea,\' it would be done. 21.22 All things, whatever you ask in prayer, believing, you will receive."
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.
23.34 Therefore, behold, I send to you prophets, wise men, and scribes. Some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city;
25.1 "Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. 25.2 Five of them were foolish, and five were wise. 25.3 Those who were foolish, when they took their lamps, took no oil with them, 25.4 but the wise took oil in their vessels with their lamps. 25.5 Now while the bridegroom delayed, they all slumbered and slept. ' "25.6 But at midnight there was a cry, 'Behold! The bridegroom is coming! Come out to meet him!' " '25.7 Then all those virgins arose, and trimmed their lamps. ' "25.8 The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' " "25.9 But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.' " 25.10 While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. ' "
25.11 Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' " "
25.12 But he answered, 'Most assuredly I tell you, I don't know you.' " 26.61 and said, "This man said, \'I am able to destroy the temple of God, and to build it in three days.\'"' " None |
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92. Seneca The Younger, Letters, 31.11, 55.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cicero, Marcus Tullius, house in Rome • Pompeian houses, frescoes in • house of the satirist • household relations, slaves and slaveowners
Found in books: Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 70; Jenkyns (2013), God, Space, and City in the Roman Imagination, 26; Keane (2015), Juvenal and the Satiric Emotions, 152; deSilva (2022), Ephesians, 299
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31.11 What we have to seek for, then, is that which does not each day pass more and more under the control of some power which cannot be withstood.8 And what is this? It is the soul, – but the soul that is upright, good, and great. What else could you call such a soul than a god dwelling as a guest in a human body? A soul like this may descend into a Roman knight just as well as into a freedman's son or a slave. For what is a Roman knight, or a freedman's son, or a slave? They are mere titles, born of ambition or of wrong. One may leap to heaven from the very slums. Only rise And mould thyself to kinship with thy God.9 This moulding will not be done in gold or silver; an image that is to be in the likeness of God cannot be fashioned of such materials; remember that the gods, when they were kind unto men,10 were moulded in clay. Farewell." 55.3 As my habit is, I began to look about for something there that might be of service to me, when my eyes fell upon the villa which had once belonged to Vatia. So this was the place where that famous praetorian millionaire passed his old age! He was famed for nothing else than his life of leisure, and he was regarded as lucky only for that reason. For whenever men were ruined by their friendship with Asinius Gallus2 whenever others were ruined by their hatred of Sejanus, and later3 by their intimacy with him, – for it was no more dangerous to have offended him than to have loved him, – people used to cry out: "O Vatia, you alone know how to live!" '" None |
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93. Tacitus, Annals, 2.82, 15.41-15.42, 15.42.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Augustus, Palatine hill house of • Curia (Senate-House) • Curia (Senate-House), during civil unrest • Golden House • Golden House of Nero • Golden House, Nero’s • House, possession of • Livius Drusus, M., his house • Penates (household gods) • Pompeian houses, frescoes in • house, access to • house, imagines in • household gods (Penates)
Found in books: Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 67, 70; Jenkyns (2013), God, Space, and City in the Roman Imagination, 79, 159, 265, 343; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 371; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 59; Poulsen (2021), Usages of the Past in Roman Historiography, 174, 179, 183; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 85, 307
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2.82 At Romae, postquam Germanici valetudo percrebuit cunctaque ut ex longinquo aucta in deterius adferebantur, dolor ira, et erumpebant questus. ideo nimirum in extremas terras relegatum, ideo Pisoni permissam provinciam; hoc egisse secretos Augustae cum Plancina sermones. vera prorsus de Druso seniores locutos: displicere regtibus civilia filiorum ingenia, neque ob aliud interceptos quam quia populum Romanum aequo iure complecti reddita libertate agitaverint. hos vulgi sermones audita mors adeo incendit ut ante edictum magistratuum, ante senatus consultum sumpto iustitio desererentur fora, clauderentur domus. passim silentia et gemitus, nihil compositum in ostentationem; et quamquam neque insignibus lugentium abstinerent, altius animis maerebant. forte negotiatores vivente adhuc Germanico Syria egressi laetiora de valetudine eius attulere. statim credita, statim vulgata sunt: ut quisque obvius, quamvis leviter audita in alios atque illi in plures cumulata gaudio transferunt. cursant per urbem, moliuntur templorum foris; iuvat credulitatem nox et promptior inter tenebras adfirmatio. nec obstitit falsis Tiberius donec tempore ac spatio vanescerent: et populus quasi rursum ereptum acrius doluit.
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.' ' None | sup>
2.82 \xa0But at Rome, when the failure of Germanicus\' health became current knowledge, and every circumstance was reported with the aggravations usual in news that has travelled far, all was grief and indignation. A\xa0storm of complaints burst out:â\x80\x94 "So for this he had been relegated to the ends of earth; for this Piso had received a province; and this had been the drift of Augusta\'s colloquies with Plancina! It was the mere truth, as the elder men said of Drusus, that sons with democratic tempers were not pleasing to fathers on a throne; and both had been cut off for no other reason than because they designed to restore the age of freedom and take the Roman people into a partnership of equal rights." The announcement of his death inflamed this popular gossip to such a degree that before any edict of the magistrates, before any resolution of the senate, civic life was suspended, the courts deserted, houses closed. It was a town of sighs and silences, with none of the studied advertisements of sorrow; and, while there was no abstention from the ordinary tokens of bereavement, the deeper mourning was carried at the heart. Accidentally, a party of merchants, who had left Syria while Germanicus was yet alive, brought a more cheerful account of his condition. It was instantly believed and instantly disseminated. No man met another without proclaiming his unauthenticated news; and by him it was passed to more, with supplements dictated by joy. Crowds were running in the streets and forcing temple-doors. Credulity throve â\x80\x94 it was night, and affirmation is boldest in the dark. Nor did Tiberius check the fictions, but left them to die out with the passage of time; and the people added bitterness for what seemed a second bereavement. <
15.41 \xa0It 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. <
15.42.1 \xa0However, 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.'15.42 \xa0However, 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. < ' None |
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94. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cicero, Marcus Tullius, house in Puteoli • houses/domus, as venue for gathering followers • houses/domus, symbolic effects of
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 173; Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 255
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95. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • House v, • household relations, slaves and slaveowners
Found in books: Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 288; deSilva (2022), Ephesians, 300
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96. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Trajan, his house on the Aventine • Vitruvius, on houses • access, to houses • house, access to • house, atrium • house, fauces • house, public versus private nature • house, tablinum • houses/domus, and social power • houses/domus, as venue for gathering followers
Found in books: Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 250; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 60, 142
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97. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hillel, School (House) of • Shammai, House of, disputes with Hillel ceased at Yavneh • Shammai, School (House) of
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 65; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 60
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98. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Anath’s house • Bath-house • proseuche (prayer house), Diaspora, Delos • proseuche (prayer house), Diaspora, Egypt • proseuche (prayer house), Diaspora, Halicarnassus
Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 114; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 32, 273
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99. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Bath-house • Hillel, Hillel, House of • Shammai, Shammai, House of • householders • householders, and status
Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 121; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 24; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 102
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100. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Bath-house • Shammai, Shammai, House of
Found in books: Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 166; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 99
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101. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hillel, House of, vs. House of Shammai • Shammai, House of, disputes with Hillel ceased at Yavneh • Shammai, House of, vs. House of Hillel • study-house (bet midrash), in oral culture
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 66; Rubenstein (2003), The Culture of the Babylonian Talmud. 63
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102. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Bath house, public (see also Mikve) • Bath-house • Israelite householder, field owned in Syria
Found in books: Avery-Peck (1981), The priestly gift in Mishnah: a study of tractate Terumot, 55, 56, 57; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 24, 198; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 114
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103. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Cicero, Marcus Tullius, house in Rome • House, possession of • Residences (tenement houses) • household
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 267; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 64, 220; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 286
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104. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Bath houses • Bath-house • House of the Faun mosaic • Sepphoris House
Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 230; Porton (1988), Gentiles and Israelites in Mishnah-Tosefta, 249; Spielman (2020), Jews and Entertainment in the Ancient World. 133, 137
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105. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • architecture, house-churches • house-church, architecture • household codes
Found in books: Esler (2000), The Early Christian World, 710; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 169
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106. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • architecture, house-churches • house church • house-church, architecture
Found in books: Esler (2000), The Early Christian World, 710; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72
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107. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • House • House v, • household • household, codes
Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 767; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 94; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 84
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108. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Guest house • House community • House, possession of • architecture, house-churches • house church, • house-church, architecture
Found in books: Esler (2000), The Early Christian World, 707; Huttner (2013), Early Christianity in the Lycus Valley, 84; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
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109. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • House of the Tragic Poet at Pompeii • Petronius, on Trimalchio’s house • Trimalchio, his house • atria, in Roman houses
Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 103; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 104; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 93, 116
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110. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Antony, Marc, his house • Golden House of Nero • Lutatius Catulus, Q., his house • Plutarch, on Pompey’s house • Pompey the Great, his house • Tarquin the Proud, his house • Trajan, his house on the Aventine • Tullius Cicero, M., on the Roman house • Vitruvius, on houses • Washington DC, Blair House • access, to houses • curia, senate-house • house • house, access to • house, atrium • house, fauces • house, public versus private nature • house, reflective of identity and power • house, tablinum • houses/domus, surpassing model • residential housing
Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 92; Jenkyns (2013), God, Space, and City in the Roman Imagination, 315; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 169; Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 72; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 2, 60, 64, 187
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111. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Council House, of Athens • mens house
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 158; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 25
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112. Anon., Genesis Rabba, 1.4 (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • David, his House • David, the king, House, dynasty, progeny of
Found in books: Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 98; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 136
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1.4 בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז וגו'. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר וגו'. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עד, ב): זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו'. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עב, יז): יְהִי שְׁמוֹ לְעוֹלָם וגו'. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר (תהלים צ, ב): בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו', אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו', קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אֶרֶץ וגו'. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'."" None | sup>
1.4 "\\"In the beginning of God\'s creating...\\" - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): \\"God made me at the beginning of his way.\\" How do we know the Throne of Glory was? As it says (Psalms 93:2): \\"Your throne is established as of old etc.\\" The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): \\"Like grapes in the wilderness etc.\\" How do we know Israel was? As it says (Psalms 74:2): \\"Remember your congregation, whom you purchased from old.\\" How do we know the Temple was? As it says (Jeremiah 17:12): \\"Your throne of glory, on high from the beginning etc.\\" How do we know the name of the Messiah was? As it says (Psalms 72:17): \\"May his name exist forever etc. his name shall be Yinnon as long as the sun.\\" Rabbi Ahavah said in the name of Rabbi Ze\'ira: Even repentance was, as it says (Psalms 90:2): \\"Before the mountains were birthed,\\" and at the same time (Psalms 90:3), \\"You turned man to contrition etc.\\" However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): \\"God made me at the beginning of his way, the first of his works of old.\\" This is before that of which it is written (Psalms 93:2): \\"Your throne is established as of old.\\" Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: \\"Take this ink and pen for my son.\\" They said: \\"He does not have a son.\\" He replied: \\"Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken.\\" Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: \\"Command the children of Israel\\" or \\"Speak to the children of Israel.\\" Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): \\"God founded the world with wisdom etc.\\" Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): \\"He saw a first part for himself.\\" Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse \\"In the beginning God created\\" refers to challah, as it says (Numbers 15:20): \\"The beginning of your doughs.\\" It also refers to tithes, as it says (Deuteronomy 18:4): \\"The beginning of your grains.\\" It also refers to first fruits, as it says (Exodus 23:19): \\"The beginning of the fruits of the land.\\"", '' None |
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113. Justin, First Apology, 65, 67 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • House church • House community • House, possession of • Residences (tenement houses) • architecture, house-churches • house-church, architecture • women, households
Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223; Esler (2000), The Early Christian World, 710; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 100, 102, 365, 369, 372, 377
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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 &
67 And we afterwards continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration. ' None |
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114. Lucian, The Passing of Peregrinus, 12-14 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • family, household • household codes
Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 169; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 176
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12 This was the very thing to lend an air to his favourite arts of clap trap and wonder working; he was now a made man. The Christians took it all very seriously: he was no sooner in prison, than they began trying every means to get him out again,–but without success. Everything else that could be done for him they most devoutly did. They thought of nothing else. Orphans and ancient widows might be seen hanging about the prison from break of day. Their officials bribed the gaolers to let them sleep inside with him. Elegant dinners were conveyed in; their sacred writings were read; and our old friend Peregrine (as he was still called in those days) became for them “the modern Socrates.”'13 In some of the Asiatic cities, too, the Christian communities put themselves to the expense of sending deputations, with offers of sympathy, assistance, and legal advice. The activity of these people, in dealing with any matter that affects their community, is something extraordinary; they spare no trouble, no expense. Peregrine, all this time, was making quite an income on the strength of his bondage; money came pouring in. You see, these misguided creatures start with the general conviction that they are immortal for all time, which explains the contempt of death and voluntary self devotion which are so common among them; and then it was impressed on them by their original lawgiver that they are all brothers, from the moment that they are converted, and deny the gods of Greece, and worship the crucified sage, and live after his laws. All this they take quite on trust, with the result that they despise all worldly goods alike, regarding them merely as common property. Now an adroit, unscrupulous fellow, who has seen the world, has only to get among these simple souls, and his fortune is pretty soon made; he plays with them.' "14 'To return, however, to Peregrine. The governor of Syria perceived his mental warp: “he must make a name, though he die for it:” now philosophy was the governor's hobby; he discharged him–wouldn't hear of his being punished–and Peregrine returned to Armenia. He found it too hot to hold him. He was threatened from all quarters with prosecutions for parricide. Then again, the greater part of his property had disappeared in his absence: nothing was left but the land, which might be worth a matter of four thousand pounds. The whole estate, as the old man left it, would come perhaps to eight thousand. Theagenes was talking nonsense when he said a million odd. Why, the whole city, with its five nearest neighbours thrown in, men, cattle, and goods of every description, would never fetch that sum." '' None |
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115. Pausanias, Description of Greece, 1.14.1, 1.28.2, 4.1.7, 5.14.10, 5.16.1, 9.27.2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Argos, house models associated with Hera from • Council House, of Athens • Enneacrunus fountain house (Athens) • Hera, houses/house models associated with • Perachora, house model dedicated to Hera, from Heraeum • Pompeii, house of Lucretius Fronto • Zeus, household god • altar, house • fountain houses • house, ‘House of Proclus’ (Athens) • household (oikos), divine images • houses, leasing of • houses, miniature • houses/house models, Hera associated with • mens house
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 158; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 167; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 55; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 130, 131; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 88; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 170; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 55; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 40; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 23
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1.14.1 ἡ μὲν Ἠπειρωτῶν ἀκμὴ κατέστρεψεν ἐς τοῦτο· ἐς δὲ τὸ Ἀθήνῃσιν ἐσελθοῦσιν Ὠιδεῖον ἄλλα τε καὶ Διόνυσος κεῖται θέας ἄξιος. πλησίον δέ ἐστι κρήνη, καλοῦσι δὲ αὐτὴν Ἐννεάκρουνον, οὕτω κοσμηθεῖσαν ὑπὸ Πεισιστράτου· φρέατα μὲν γὰρ καὶ διὰ πάσης τῆς πόλεώς ἐστι, πηγὴ δὲ αὕτη μόνη. ναοὶ δὲ ὑπὲρ τὴν κρήνην ὁ μὲν Δήμητρος πεποίηται καὶ Κόρης, ἐν δὲ τῷ Τριπτολέμου κείμενόν ἐστιν ἄγαλμα· τὰ δὲ ἐς αὐτὸν ὁποῖα λέγεται γράψω, παρεὶς ὁπόσον ἐς Δηιόπην ἔχει τοῦ λόγου.
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.
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·
5.14.10 ἐπὶ δὲ τῷ Γαίῳ καλουμένῳ, βωμός ἐστιν ἐπʼ αὐτῷ Γῆς, τέφρας καὶ οὗτος· τὰ δὲ ἔτι ἀρχαιότερα καὶ μαντεῖον τῆς Γῆς αὐτόθι εἶναι λέγουσιν. ἐπὶ δὲ τοῦ ὀνομαζομένου Στομίου Θέμιδι ὁ βωμὸς πεποίηται. τοῦ δὲ Καταιβάτου Διὸς προβέβληται μὲν πανταχόθεν πρὸ τοῦ βωμοῦ φράγμα, ἔστι δὲ πρὸς τῷ βωμῷ τῷ ἀπὸ τῆς τέφρας τῷ μεγάλῳ. μεμνήσθω δέ τις οὐ κατὰ στοῖχον τῆς ἱδρύσεως ἀριθμουμένους τοὺς βωμούς, τῇ δὲ τάξει τῇ Ἠλείων ἐς τὰς θυσίας συμπερινοστοῦντα ἡμῖν τὸν λόγον. πρὸς δὲ τῷ τεμένει τοῦ Πέλοπος Διονύσου μὲν καὶ Χαρίτων ἐν κοινῷ, μεταξὺ δὲ αὐτῶν Μουσῶν καὶ ἐφεξῆς τούτων Νυμφῶν ἐστι βωμός.
5.16.1 λείπεται δὲ τὸ μετὰ τοῦτο ἡμῖν τῆς τε Ἥρας ὁ ναὸς καὶ ὁπόσα ἐστὶν ἐν τῷ ναῷ πρέποντα ἐς συγγραφήν. λέγεται δὲ ὑπὸ Ἠλείων ὡς Σκιλλούντιοι τῶν ἐν τῇ Τριφυλίᾳ πόλεών εἰσιν οἱ κατασκευασάμενοι τὸν ναὸν ὀκτὼ μάλιστα ἔτεσιν ὕστερον ἢ τὴν βασιλείαν τὴν ἐν Ἤλιδι ἐκτήσατο Ὄξυλος. ἐργασία μὲν δή ἐστι τοῦ ναοῦ Δώριος, κίονες δὲ περὶ πάντα ἑστήκασιν αὐτόν· ἐν δὲ τῷ ὀπισθοδόμῳ δρυὸς ὁ ἕτερος τῶν κιόνων ἐστί. μῆκος δέ εἰσι τοῦ ναοῦ πόδες ἐννέα καὶ ἑξήκοντα καὶ ἑκατόν, εὖρος δὲ τρεῖς καὶ ἑξήκοντα, τὸ δὲ ὕψος τῶν πεντήκοντα οὐκ ἀποδεῖ· τὸν δὲ ἀρχιτέκτονα ὅστις ἐγένετο οὐ μνημονεύουσι.
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·'' None | sup>
1.14.1 So ended the period of Epeirot ascendancy. When you have entered the Odeum at Athens you meet, among other objects, a figure of Dionysus worth seeing. Hard by is a spring called Enneacrunos (Nine Jets), embellished as you see it by Peisistratus. There are cisterns all over the city, but this is the only fountain. Above the spring are two temples, one to Demeter and the Maid, while in that of Triptolemus is a statue of him. The accounts given of Triptolemus I shall write, omitting from the story as much as relates to Deiope.
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.
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:—
5.14.10 On what is called the Gaeum (sanctuary of Earth) is an altar of Earth; it too is of ashes. In more ancient days they say that there was an oracle also of Earth in this place. On what is called the Stomium (Mouth) the altar to Themis has been built. All round the altar of Zeus Descender runs a fence; this altar is near the great altar made of the ashes. The reader must remember that the altars have not been enumerated in the order in which they stand, but the order followed by my narrative is that followed by the Eleans in their sacrifices. By the sacred enclosure of Pelops is an altar of Dionysus and the Graces in common; between them is an altar of the Muses, and next to these an altar of the Nymphs.
5.16.1 It remains after this for me to describe the temple of Hera and the noteworthy objects contained in it. The Elean account says that it was the people of Scillus, one of the cities in Triphylia, who built the temple about eight years after Oxylus came to the throne of Elis . The style of the temple is Doric, and pillars stand all round it. In the rear chamber one of the two pillars is of oak. The length of the temple is one hundred and sixty-nine feet, the breadth sixty-three feet, the height not short of fifty feet. Who the architect was they do not relate.
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.'' None |
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116. Tertullian, Apology, 39 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • House community • House, possession of • women, households
Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 223; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 130, 370, 373
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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. "" None |
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117. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • household • household (oikos), family piety • household (oikos), location of ritual practice
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 247; Gaifman (2012), Aniconism in Greek Antiquity, 125, 126
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118. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Augustus, Augustus’ house on the Palatine • Augustus, Palatine hill house of • Pompeian houses
Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 210; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 64
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119. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Dura-Europos, house-church • family, household
Found in books: Esler (2000), The Early Christian World, 715; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 73, 81
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120. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Hillel, House of • Hillel, House of, vs. House of Shammai • Shammai, House of • Shammai, House of, vs. House of Hillel • study-house (bet midrash), in oral culture
Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 197; Rubenstein (2003), The Culture of the Babylonian Talmud. 63
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121. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • House community • House, possession of • Penates (household gods) • household gods (Penates)
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 203; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 374
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122. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Cicero, Marcus Tullius, house in Rome • Golden House of Nero • House of Julius Polybius
Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 80, 267; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 364
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123. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • David, his House • academies, rabbinic, vs. study-houses • assembly-house (bet vaad), and synagogue • assembly-house (bet vaad), vs. study-house • sages, in assembly-house • study-house (bet midrash), vs. assembly-house
Found in books: Rubenstein (2003), The Culture of the Babylonian Talmud. 24; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 144
59b וזה הוא תנור של עכנאי מאי עכנאי אמר רב יהודה אמר שמואל שהקיפו דברים כעכנא זו וטמאוהו תנא באותו היום השיב רבי אליעזר כל תשובות שבעולם ולא קיבלו הימנו,אמר להם אם הלכה כמותי חרוב זה יוכיח נעקר חרוב ממקומו מאה אמה ואמרי לה ארבע מאות אמה אמרו לו אין מביאין ראיה מן החרוב חזר ואמר להם אם הלכה כמותי אמת המים יוכיחו חזרו אמת המים לאחוריהם אמרו לו אין מביאין ראיה מאמת המים,חזר ואמר להם אם הלכה כמותי כותלי בית המדרש יוכיחו הטו כותלי בית המדרש ליפול גער בהם רבי יהושע אמר להם אם תלמידי חכמים מנצחים זה את זה בהלכה אתם מה טיבכם לא נפלו מפני כבודו של רבי יהושע ולא זקפו מפני כבודו של ר"א ועדיין מטין ועומדין,חזר ואמר להם אם הלכה כמותי מן השמים יוכיחו יצאתה בת קול ואמרה מה לכם אצל ר"א שהלכה כמותו בכ"מ,עמד רבי יהושע על רגליו ואמר (דברים ל, יב) לא בשמים היא מאי לא בשמים היא אמר רבי ירמיה שכבר נתנה תורה מהר סיני אין אנו משגיחין בבת קול שכבר כתבת בהר סיני בתורה (שמות כג, ב) אחרי רבים להטות אשכחיה רבי נתן לאליהו א"ל מאי עביד קוב"ה בההיא שעתא א"ל קא חייך ואמר נצחוני בני נצחוני בני,אמרו אותו היום הביאו כל טהרות שטיהר ר"א ושרפום באש ונמנו עליו וברכוהו ואמרו מי ילך ויודיעו אמר להם ר"ע אני אלך שמא ילך אדם שאינו הגון ויודיעו ונמצא מחריב את כל העולם כולו,מה עשה ר"ע לבש שחורים ונתעטף שחורים וישב לפניו ברחוק ארבע אמות אמר לו ר"א עקיבא מה יום מיומים אמר לו רבי כמדומה לי שחבירים בדילים ממך אף הוא קרע בגדיו וחלץ מנעליו ונשמט וישב על גבי קרקע,זלגו עיניו דמעות לקה העולם שליש בזיתים ושליש בחטים ושליש בשעורים ויש אומרים אף בצק שבידי אשה טפח תנא אך גדול היה באותו היום שבכל מקום שנתן בו עיניו ר"א נשרף,ואף ר"ג היה בא בספינה עמד עליו נחשול לטבעו אמר כמדומה לי שאין זה אלא בשביל ר"א בן הורקנוס עמד על רגליו ואמר רבונו של עולם גלוי וידוע לפניך שלא לכבודי עשיתי ולא לכבוד בית אבא עשיתי אלא לכבודך שלא ירבו מחלוקות בישראל נח הים מזעפו,אימא שלום דביתהו דר"א אחתיה דר"ג הואי מההוא מעשה ואילך לא הוה שבקה ליה לר"א למיפל על אפיה ההוא יומא ריש ירחא הוה ואיחלף לה בין מלא לחסר איכא דאמרי אתא עניא וקאי אבבא אפיקא ליה ריפתא,אשכחתיה דנפל על אנפיה אמרה ליה קום קטלית לאחי אדהכי נפק שיפורא מבית רבן גמליאל דשכיב אמר לה מנא ידעת אמרה ליה כך מקובלני מבית אבי אבא כל השערים ננעלים חוץ משערי אונאה,תנו רבנן המאנה את הגר עובר בשלשה לאוין והלוחצו עובר בשנים,מאי שנא מאנה דכתיבי שלשה לאוין (שמות כב, כ) וגר לא תונה (ויקרא יט, לג) וכי יגור אתך גר בארצכם לא תונו אותו (ויקרא כה, יז) ולא תונו איש את עמיתו וגר בכלל עמיתו הוא לוחצו נמי שלשה כתיבי (שמות כב, כ) ולא תלחצנו (שמות כג, ט) וגר לא תלחץ (שמות כב, כד) ולא תהיה לו כנושה וגר בכלל הוא אלא אחד זה ואחד זה בשלשה,תניא רבי אליעזר הגדול אומר מפני מה הזהירה תורה בל"ו מקומות ואמרי לה במ"ו מקומות בגר מפני שסורו רע,מאי דכתיב וגר לא תונה ולא תלחצנו כי גרים הייתם בארץ מצרים (תנינא) רבי נתן אומר מום שבך אל תאמר לחברך והיינו דאמרי אינשי דזקיף ליה זקיפא בדיותקיה לא נימא ליה לחבריה זקיף ביניתא:,| 59b And this is known as the oven of akhnai. The Gemara asks: What is the relevance of akhnai, a snake, in this context? Rav Yehuda said that Shmuel said: It is characterized in that manner due to the fact that the Rabbis surrounded it with their statements like this snake, which often forms a coil when at rest, and deemed it impure. The Sages taught: On that day, when they discussed this matter, Rabbi Eliezer answered all possible answers in the world to support his opinion, but the Rabbis did not accept his explanations from him.,After failing to convince the Rabbis logically, Rabbi Eliezer said to them: If the halakha is in accordance with my opinion, this carob tree will prove it. The carob tree was uprooted from its place one hundred cubits, and some say four hundred cubits. The Rabbis said to him: One does not cite halakhic proof from the carob tree. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the stream will prove it. The water in the stream turned backward and began flowing in the opposite direction. They said to him: One does not cite halakhic proof from a stream.,Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the walls of the study hall will prove it. The walls of the study hall leaned inward and began to fall. Rabbi Yehoshua scolded the walls and said to them: If Torah scholars are contending with each other in matters of halakha, what is the nature of your involvement in this dispute? The Gemara relates: The walls did not fall because of the deference due Rabbi Yehoshua, but they did not straighten because of the deference due Rabbi Eliezer, and they still remain leaning.,Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, Heaven will prove it. A Divine Voice emerged from Heaven and said: Why are you differing with Rabbi Eliezer, as the halakha is in accordance with his opinion in every place that he expresses an opinion?,Rabbi Yehoshua stood on his feet and said: It is written: “It is not in heaven” (Deuteronomy 30:12). The Gemara asks: What is the relevance of the phrase “It is not in heaven” in this context? Rabbi Yirmeya says: Since the Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: “After a majority to incline” (Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezer’s opinion, the halakha is not ruled in accordance with his opinion. The Gemara relates: Years after, Rabbi Natan encountered Elijah the prophet and said to him: What did the Holy One, Blessed be He, do at that time, when Rabbi Yehoshua issued his declaration? Elijah said to him: The Holy One, Blessed be He, smiled and said: My children have triumphed over Me; My children have triumphed over Me.,The Sages said: On that day, the Sages brought all the ritually pure items deemed pure by the ruling of Rabbi Eliezer with regard to the oven and burned them in fire, and the Sages reached a consensus in his regard and ostracized him. And the Sages said: Who will go and inform him of his ostracism? Rabbi Akiva, his beloved disciple, said to them: I will go, lest an unseemly person go and inform him in a callous and offensive manner, and he would thereby destroy the entire world.,What did Rabbi Akiva do? He wore black and wrapped himself in black, as an expression of mourning and pain, and sat before Rabbi Eliezer at a distance of four cubits, which is the distance that one must maintain from an ostracized individual. Rabbi Eliezer said to him: Akiva, what is different about today from other days, that you comport yourself in this manner? Rabbi Akiva said to him: My teacher, it appears to me that your colleagues are distancing themselves from you. He employed euphemism, as actually they distanced Rabbi Eliezer from them. Rabbi Eliezer too, rent his garments and removed his shoes, as is the custom of an ostracized person, and he dropped from his seat and sat upon the ground.,The Gemara relates: His eyes shed tears, and as a result the entire world was afflicted: One-third of its olives were afflicted, and one-third of its wheat, and one-third of its barley. And some say that even dough kneaded in a woman’s hands spoiled. The Sages taught: There was great anger on that day, as any place that Rabbi Eliezer fixed his gaze was burned.,And even Rabban Gamliel, the Nasi of the Sanhedrin at Yavne, the head of the Sages who were responsible for the decision to ostracize Rabbi Eliezer, was coming on a boat at the time, and a large wave swelled over him and threatened to drown him. Rabban Gamliel said: It seems to me that this is only for the sake of Rabbi Eliezer ben Hyrcanus, as God punishes those who mistreat others. Rabban Gamliel stood on his feet and said: Master of the Universe, it is revealed and known before You that neither was it for my honor that I acted when ostracizing him, nor was it for the honor of the house of my father that I acted; rather, it was for Your honor, so that disputes will not proliferate in Israel. In response, the sea calmed from its raging.,The Gemara further relates: Imma Shalom, the wife of Rabbi Eliezer, was the sister of Rabban Gamliel. From that incident forward, she would not allow Rabbi Eliezer to lower his head and recite the taḥanun prayer, which includes supplication and entreaties. She feared that were her husband to bemoan his fate and pray at that moment, her brother would be punished. A certain day was around the day of the New Moon, and she inadvertently substituted a full thirty-day month for a deficient twenty-nine-day month, i.e., she thought that it was the New Moon, when one does not lower his head in supplication, but it was not. Some say that a pauper came and stood at the door, and she took bread out to him. The result was that she left her husband momentarily unsupervised.,When she returned, she found him and saw that he had lowered his head in prayer. She said to him: Arise, you already killed my brother. Meanwhile, the sound of a shofar emerged from the house of Rabban Gamliel to announce that the Nasi had died. Rabbi Eliezer said to her: From where did you know that your brother would die? She said to him: This is the tradition that I received from the house of the father of my father: All the gates of Heaven are apt to be locked, except for the gates of prayer for victims of verbal mistreatment.,§ The Sages taught: One who verbally mistreats the convert violates three prohibitions, and one who oppresses him in other ways violates two.,The Gemara asks: What is different with regard to verbal mistreatment, that three prohibitions are written concerning it: “And you shall neither mistreat a convert” (Exodus 22:20); “And when a convert lives in your land, you shall not mistreat him” (Leviticus 19:33); “And you shall not mistreat, each man his colleague” (Leviticus 25:17), and a convert is included in the category of colleague? With regard to one who also oppresses a convert as well, three prohibitions are written: “And you shall neither mistreat a convert, nor oppress him” (Exodus 22:20); “And you shall not oppress a convert (Exodus 23:9); “And you shall not be to him like a creditor” (Exodus 22:24). This last prohibition is a general prohibition, in which converts are included. Consequently, it is not correct that one who oppresses a convert violates only two prohibitions. Rather, both this one, who verbally mistreats a convert, and that one, who oppresses him, violate three prohibitions.,It is taught in a baraita that Rabbi Eliezer the Great says: For what reason did the Torah issue warnings in thirty-six places, and some say in forty-six places, with regard to causing any distress to a convert? It is due to the fact that a convert’s inclination is evil, i.e., he is prone to return to his previous way of living.,What is the meaning of that which is written: “And you shall not mistreat a convert nor oppress him, because you were strangers in the land of Egypt” (Exodus 22:20)? We learned in a baraita that Rabbi Natan says: A defect that is in you, do not mention it in another. Since the Jewish people were themselves strangers, they are not in a position to demean a convert because he is a stranger in their midst. And this explains the adage that people say: One who has a person hanged in his family bidyotkei, does not say to another member of his household: Hang a fish for me, as the mention of hanging is demeaning for that family.,One may not intermingle produce bought from one supplier with other produce, even if he intermingles new produce with other new produce and ostensibly the buyer suffers no loss from his doing so.'' None | |
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124. Babylonian Talmud, Rosh Hashanah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • David, his House • Shammai, Shammai, House of
Found in books: Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 99; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 144
25a וערבית במערב א"ר יוחנן בן נורי עדי שקר הם כשבאו ליבנה קיבלן רבן גמליאל,ועוד באו שנים ואמרו ראינוהו בזמנו ובליל עיבורו לא נראה וקיבלן ר"ג,אמר רבי דוסא בן הורכינס עדי שקר הן היאך מעידים על האשה שילדה ולמחר כריסה בין שיניה אמר לו רבי יהושע רואה אני את דבריך שלח לו ר"ג גוזרני עליך שתבא אצלי במקלך ובמעותיך ביוה"כ שחל להיות בחשבונך,הלך ומצאו ר"ע מיצר אמר לו יש לי ללמוד שכל מה שעשה ר"ג עשוי שנאמר (ויקרא כג, ד) אלה מועדי ה\' מקראי קדש אשר תקראו אתם בין בזמנן בין שלא בזמנן אין לי מועדות אלא אלו,בא לו אצל ר\' דוסא בן הורכינס אמר לו אם באין אנו לדון אחר בית דינו של ר"ג צריכין אנו לדון אחר כל בית דין ובית דין שעמד מימות משה ועד עכשיו שנאמר (שמות כד, ט) ויעל משה ואהרן נדב ואביהוא ושבעים מזקני ישראל ולמה לא נתפרשו שמותן של זקנים אלא ללמד שכל שלשה ושלשה שעמדו בית דין על ישראל הרי הוא כבית דינו של משה,נטל מקלו ומעותיו בידו והלך ליבנה אצל ר"ג ביום שחל יוה"כ להיות בחשבונו עמד ר"ג ונשקו על ראשו אמר לו בוא בשלום רבי ותלמידי רבי בחכמה ותלמידי שקבלת את דברי:,| 25a and that same day we saw the new moon in the evening in the west. Rabbi Yoḥa ben Nuri said: They are false witnesses, as it is impossible to see the new moon so soon after the last sighting of the waning moon. However, when they arrived in Yavne, Rabban Gamliel accepted them as witnesses without concern.,And there was another incident in which two witnesses came and said: We saw the new moon at its anticipated time, i.e., on the night of the thirtieth day of the previous month; however, on the following night, i.e., the start of the thirty-first, which is often the determit of a full, thirty-day month, it was not seen. And nevertheless Rabban Gamliel accepted their testimony and established the New Moon on the thirtieth day.,Rabbi Dosa ben Horkinas disagreed and said: They are false witnesses; how can witnesses testify that a woman gave birth and the next day her belly is between her teeth, i.e., she is obviously still pregt? If the new moon was already visible at its anticipated time, how could it not be seen a day later? Rabbi Yehoshua said to him: I see the logic of your statement; the New Moon must be established a day later. Upon hearing that Rabbi Yehoshua had challenged his ruling, Rabban Gamliel sent a message to him: I decree against you that you must appear before me with your staff and with your money on the day on which Yom Kippur occurs according to your calculation; according to my calculation, that day is the eleventh of Tishrei, the day after Yom Kippur.,Rabbi Akiva went and found Rabbi Yehoshua distressed that the head of the Great Sanhedrin was forcing him to desecrate the day that he maintained was Yom Kippur. In an attempt to console him, Rabbi Akiva said to Rabbi Yehoshua: I can learn from a verse that everything that Rabban Gamliel did in sanctifying the month is done, i.e., it is valid. As it is stated: “These are the appointed seasons of the Lord, sacred convocations, which you shall proclaim in their season” (Leviticus 23:4). This verse indicates that whether you have proclaimed them at their proper time or whether you have declared them not at their proper time, I have only these Festivals as established by the representatives of the Jewish people.,Rabbi Yehoshua then came to Rabbi Dosa ben Horkinas, who said to him: If we come to debate and question the rulings of the court of Rabban Gamliel, we must debate and question the rulings of every court that has stood from the days of Moses until now. As it is stated: “Then Moses went up, and Aaron, Nadav and Avihu, and seventy of the Elders of Israel” (Exodus 24:9). But why were the names of these seventy Elders not specified? Rather, this comes to teach that every set of three judges that stands as a court over the Jewish people has the same status as the court of Moses. Since it is not revealed who sat on that court, apparently it is enough that they were official judges in a Jewish court.,When Rabbi Yehoshua heard that even Rabbi Dosa ben Horkinas maintained that they must submit to Rabban Gamliel’s decision, he took his staff and his money in his hand, and went to Yavne to Rabban Gamliel on the day on which Yom Kippur occurred according to his own calculation. Upon seeing him, Rabban Gamliel stood up and kissed him on his head. He said to him: Come in peace, my teacher and my student. You are my teacher in wisdom, as Rabbi Yehoshua was wiser than anyone else in his generation, and you are my student, as you accepted my statement, despite your disagreement.,It is taught in a baraita that Rabban Gamliel said to the Sages, in explanation of his opinion that it is possible for the new moon to be visible so soon after the last sighting of the waning moon: This is the tradition that I received from the house of my father’s father: Sometimes the moon comes by a long path and sometimes it comes by a short one.,Rabbi Yoḥa said: What is the reason for the opinion of the house of Rabbi Yehuda HaNasi, i.e., the house of the heads of the Great Sanhedrin, the source of Rabban Gamliel’s ruling? As it is written: “Who appointed the moon for seasons; the sun knows its going down” (Psalms 104:19). This verse indicates that it is only the sun that knows its going down, i.e., its seasons and the times that it shines are the same every year. In contrast, the moon does not know its going down, as its course is not identical every month.,§ The Gemara relates that Rabbi Ḥiyya once saw the waning moon standing in the sky on the morning of the twenty-ninth of the month. He took a clump of earth and threw it at the moon, saying: This evening we need to sanctify you, i.e., the new moon must be visible tonight so that we may declare the thirtieth of the month as the New Moon, and you are still standing here? Go and cover yourself for now, so that the new moon will be seen only after nightfall. The Gemara further relates that Rabbi Yehuda HaNasi once said to Rabbi Ḥiyya: Go to a place called Ein Tav and sanctify the New Moon there, and send me a sign that you have sanctified it. The sign is: David, king of Israel, lives and endures.,The Sages taught in a baraita: Once the sky was covered with clouds, and the form of the moon was visible on the twenty-ninth of the month. The people thought to say that the day was the New Moon, and the court sought to sanctify it. However, Rabban Gamliel said to them: This is the tradition that I received from the house of my father’s father: The monthly cycle of the renewal of the moon takes no less than twenty-nine and a half days, plus two-thirds of an hour, plus seventy-three of the 1,080 subsections of an hour.,The baraita continues: And on that day the mother of the Sage ben Zaza died, and Rabban Gamliel delivered a great eulogy on her behalf. He did this not because she was worthy of this honor; rather, he eulogized her so that the people would know that the court had not sanctified the month, as eulogies are prohibited on the New Moon.,§ The mishna taught that Rabbi Akiva went and found him distressed that the head of the Great Sanhedrin was forcing him to desecrate the day that he maintained was Yom Kippur. A dilemma was raised before the Sages: Who was distressed? Was Rabbi Akiva distressed or was Rabbi Yehoshua distressed? The Gemara answers: Come and hear, as it is taught in a baraita: Rabbi Akiva went and found Rabbi Yehoshua in a state of distress, and he said to him: My teacher, for what reason are you distressed? Rabbi Yehoshua said to him: Rabbi Akiva, it is fitting for one to fall sick in bed for twelve months, rather than to have this decree issued against him that he should have to desecrate Yom Kippur.,Rabbi Akiva said to him: My teacher, allow me to say before you one matter that you yourself once taught me. He said to him: Speak. He said to him: It states with respect to the Festivals: “The appointed seasons of the Lord, which you shall proclaim them otam to be sacred convocations (Leviticus 23:2). And it is written: “These are the appointed seasons of the Lord, sacred convocations; you shall proclaim them otam in their season” (Leviticus 23:4). And it is written: “These are the appointed seasons of the Lord; you shall proclaim them otam to be sacred convocations” (Leviticus 23:37). Three times the verses use the term: Them otam, which can also be read as you atem, in plural.,This comes to teach: You atem are authorized to determine the date of the new month, even if you unwittingly establish the New Moon on the wrong day; you, even if you do so intentionally; you, even if you are misled by false witnesses. In all cases, once the court establishes the day as the New Moon, it is sanctified, and God grants His consent. After hearing this, Rabbi Yehoshua said to him in these words: Akiva, you have consoled me; you have consoled me.,§ The mishna taught that Rabbi Yehoshua next came to Rabbi Dosa ben Horkinas, who proved to him that the court of Rabban Gamliel has the same legal status as the court of Moses. The Sages taught in a baraita: Why were the names of these seventy Elders who sat together with Moses on his court not specified? The reason is so that a person not say: Is so-and-so the judge in my time, like Moses and Aaron? Is so-and-so like Nadav and Avihu? Is so-and-so like Eldad and Medad? Therefore, the names of the other elders were not specified, so that there is no way of knowing the qualifications of the elders in the time of Moses to compare them to later judges.,And similarly it says: “And Samuel said to the people: It is the Lord Who made Moses and Aaron” (I Samuel 12:6). And it says further: “And the Lord sent Jerubaal and Bedan and Jephthah and Samuel” (I Samuel 12:11). The Gemara explains: Jerubaal, this is Gideon. And why is he called Jerubaal? The reason is that he waged a quarrel against Baal. Bedan, this is Samson. And why is he called Bedan? As he came from the tribe of Dan. Jephthah, in accordance with its regular meaning, i.e., this is referring to Jephthah himself and is not a nickname.'' None | |
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125. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Adiabene royal house, conversion of • David, his House • Hillel, House of, vs. House of Shammai • Lydda, rabbinic gatherings possibly held in non-rabbinic houses in • Palestinian rabbis, sages, teaching undertaken in house of am haaretz • Shammai, House of, vs. House of Hillel • non-rabbinic Jews, houses possibly used for rabbinic gatherings
Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 343; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 37; Rubenstein (2003), The Culture of the Babylonian Talmud. 181; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 58
| 30b כל יומא דשבתא הוה יתיב וגריס כולי יומא ההוא יומא דבעי למינח נפשיה קם מלאך המות קמיה ולא יכיל ליה דלא הוה פסק פומיה מגירסא אמר מאי אעביד ליה הוה ליה בוסתנא אחורי ביתיה אתא מלאך המות סליק ובחיש באילני נפק למיחזי הוה סליק בדרגא איפחית דרגא מתותיה אישתיק ונח נפשיה,שלח שלמה לבי מדרשא אבא מת ומוטל בחמה וכלבים של בית אבא רעבים מה אעשה שלחו ליה חתוך נבלה והנח לפני הכלבים ואביך הנח עליו ככר או תינוק וטלטלו ולא יפה אמר שלמה (קהלת ט, ד) כי לכלב חי הוא טוב מן האריה המת ולענין שאילה דשאילנא קדמיכון נר קרויה נר ונשמתו של אדם קרויה נר מוטב תכבה נר של בשר ודם מפני נרו של הקב"ה:,אמר רב יהודה בריה דרב שמואל בר שילת משמיה דרב בקשו חכמים לגנוז ספר קהלת מפני שדבריו סותרין זה את זה ומפני מה לא גנזוהו מפני שתחילתו דברי תורה וסופו דברי תורה תחילתו דברי תורה דכתיב (קהלת א, ג) מה יתרון לאדם בכל עמלו שיעמול תחת השמש ואמרי דבי ר\' ינאי תחת השמש הוא דאין לו קודם שמש יש לו סופו דברי תורה דכתיב (קהלת יב, יג) סוף דבר הכל נשמע את האלהים ירא ואת מצותיו שמור כי זה כל האדם מאי כי זה כל האדם אמר רבי (אליעזר) כל העולם כולו לא נברא אלא בשביל זה ר\' אבא בר כהנא אמר שקול זה כנגד כל העולם כולו שמעון בן עזאי אומר ואמרי לה שמעון בן זומא אומר לא נברא כל העולם כולו אלא לצוות לזה,ומאי דבריו סותרין זה את זה כתיב (קהלת ז, ג) טוב כעס משחוק וכתיב (קהלת ב, ב) לשחוק אמרתי מהלל כתיב (קהלת ח, טו) ושבחתי אני את השמחה וכתיב (קהלת ב, ב) ולשמחה מה זה עושה לא קשיא טוב כעס משחוק טוב כעס שכועס הקב"ה על הצדיקים בעוה"ז משחוק שמשחק הקב"ה על הרשעים בעולם הזה ולשחוק אמרתי מהלל זה שחוק שמשחק הקב"ה עם הצדיקים בעולם הבא,ושבחתי אני את השמחה שמחה של מצוה ולשמחה מה זה עושה זו שמחה שאינה של מצוה ללמדך שאין שכינה שורה לא מתוך עצבות ולא מתוך עצלות ולא מתוך שחוק ולא מתוך קלות ראש ולא מתוך שיחה ולא מתוך דברים בטלים אלא מתוך דבר שמחה של מצוה שנאמר (מלכים ב ג, טו) ועתה קחו לי מנגן והיה כנגן המנגן ותהי עליו יד ה\' אמר רב יהודה וכן לדבר הלכה אמר רבא וכן לחלום טוב,איני והאמר רב גידל אמר רב כל תלמיד חכם שיושב לפני רבו ואין שפתותיו נוטפות מר תכוינה שנאמר (שיר השירים ה, יג) שפתותיו שושנים נוטפות מור עובר אל תקרי מור עובר אלא מר עובר אל תקרי שושנים אלא ששונים לא קשיא הא ברבה והא בתלמיד ואיבעית אימא הא והא ברבה ולא קשיא הא מקמי דלפתח הא לבתר דפתח כי הא דרבה מקמי דפתח להו לרבנן אמר מילתא דבדיחותא ובדחי רבנן לסוף יתיב באימתא ופתח בשמעתא,ואף ספר משלי בקשו לגנוז שהיו דבריו סותרין זה את זה ומפני מה לא גנזוהו אמרי ספר קהלת לאו עיינינן ואשכחינן טעמא הכא נמי ליעיינן ומאי דבריו סותרים זה את זה כתיב (משלי כו, ד) אל תען כסיל כאולתו וכתיב (משלי כו, ה) ענה כסיל כאולתו לא קשיא הא בדברי תורה הא במילי דעלמא,כי הא דההוא דאתא לקמיה דרבי אמר ליה אשתך אשתי ובניך בני אמר ליה רצונך שתשתה כוס של יין שתה ופקע ההוא דאתא לקמיה דרבי חייא אמר ליה אמך אשתי ואתה בני אמר ליה רצונך שתשתה כוס של יין שתה ופקע אמר רבי חייא אהניא ליה צלותיה לרבי דלא לשווייה בני ממזירי דרבי כי הוה מצלי אמר יהי רצון מלפניך ה\' אלהינו שתצילני היום מעזי. פנים ומעזות פנים,בדברי תורה מאי היא כי הא דיתיב רבן גמליאל וקא דריש עתידה אשה שתלד בכל יום שנאמר (ירמיהו לא, ח) הרה ויולדת יחדיו ליגלג עליו אותו תלמיד אמר אין כל חדש תחת השמש א"ל בא ואראך דוגמתן בעוה"ז נפק אחוי ליה תרנגולת,ותו יתיב רבן גמליאל וקא דריש עתידים אילנות שמוציאין פירות בכל יום שנאמר (יחזקאל יז, כג) ונשא ענף ועשה פרי מה ענף בכל יום אף פרי בכל יום ליגלג עליו אותו תלמיד אמר והכתיב אין כל חדש תחת השמש א"ל בא ואראך דוגמתם בעולם הזה נפק אחוי ליה צלף,ותו יתיב רבן גמליאל וקא דריש עתידה ארץ ישראל שתוציא גלוסקאות וכלי מילת שנאמר (תהלים עב, טז) יהי פסת בר בארץ ליגלג עליו אותו תלמיד ואמר אין כל חדש תחת השמש אמר ליה בא ואראך דוגמתן בעולם הזה נפק אחוי ליה כמיהין ופטריות ואכלי מילת נברא בר קורא:,. ת"ר לעולם יהא אדם ענוותן כהלל ואל יהא קפדן כשמאי מעשה בשני בני אדם'31a שהמרו זה את זה אמרו כל מי שילך ויקניט את הלל יטול ד\' מאות זוז אמר אחד מהם אני אקניטנו אותו היום ע"ש היה והלל חפף את ראשו הלך ועבר על פתח ביתו אמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה ראשיהן של בבליים סגלגלות א"ל בני שאלה גדולה שאלת מפני שאין להם חיות פקחות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו אמר לו בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה עיניהן של תרמודיין תרוטות אמר לו בני שאלה גדולה שאלת מפני שדרין בין החולות,הלך והמתין שעה אחת חזר ואמר מי כאן הלל מי כאן הלל נתעטף ויצא לקראתו א"ל בני מה אתה מבקש א"ל שאלה יש לי לשאול א"ל שאל בני שאל מפני מה רגליהם של אפרקיים רחבות א"ל בני שאלה גדולה שאלת מפני שדרין בין בצעי המים,אמר לו שאלות הרבה יש לי לשאול ומתירא אני שמא תכעוס נתעטף וישב לפניו א"ל כל שאלות שיש לך לשאול שאל א"ל אתה הוא הלל שקורין אותך נשיא ישראל א"ל הן א"ל אם אתה הוא לא ירבו כמותך בישראל א"ל בני מפני מה א"ל מפני שאבדתי על ידך ד\' מאות זוז א"ל הוי זהיר ברוחך כדי הוא הלל שתאבד על ידו ד\' מאות זוז וד\' מאות זוז והלל לא יקפיד:,ת"ר מעשה בנכרי אחד שבא לפני שמאי אמר לו כמה תורות יש לכם אמר לו שתים תורה שבכתב ותורה שבעל פה א"ל שבכתב אני מאמינך ושבעל פה איני מאמינך גיירני ע"מ שתלמדני תורה שבכתב גער בו והוציאו בנזיפה בא לפני הלל גייריה יומא קמא א"ל א"ב ג"ד למחר אפיך ליה א"ל והא אתמול לא אמרת לי הכי א"ל לאו עלי דידי קא סמכת דעל פה נמי סמוך עלי:,שוב מעשה בנכרי אחד שבא לפני שמאי א"ל גיירני ע"מ שתלמדני כל התורה כולה כשאני עומד על רגל אחת דחפו באמת הבנין שבידו בא לפני הלל גייריה אמר לו דעלך סני לחברך לא תעביד זו היא כל התורה כולה ואידך פירושה הוא זיל גמור.,שוב מעשה בנכרי אחד שהיה עובר אחורי בית המדרש ושמע קול סופר שהיה אומר (שמות כח, ד) ואלה הבגדים אשר יעשו חושן ואפוד אמר הללו למי אמרו לו לכהן גדול אמר אותו נכרי בעצמו אלך ואתגייר בשביל שישימוני כהן גדול בא לפני שמאי אמר ליה גיירני על מנת שתשימני כהן גדול דחפו באמת הבנין שבידו בא לפני הלל גייריה,א"ל כלום מעמידין מלך אלא מי שיודע טכסיסי מלכות לך למוד טכסיסי מלכות הלך וקרא כיון שהגיע (במדבר א, נא) והזר הקרב יומת אמר ליה מקרא זה על מי נאמר א"ל אפי\' על דוד מלך ישראל נשא אותו גר קל וחומר בעצמו ומה ישראל שנקראו בנים למקום ומתוך אהבה שאהבם קרא להם (שמות ד, כב) בני בכורי ישראל כתיב עליהם והזר הקרב יומת גר הקל שבא במקלו ובתרמילו על אחת כמה וכמה,בא לפני שמאי א"ל כלום ראוי אני להיות כהן גדול והלא כתיב בתורה והזר הקרב יומת בא לפני הלל א"ל ענוותן הלל ינוחו לך ברכות על ראשך שהקרבתני תחת כנפי השכינה לימים נזדווגו שלשתן למקום אחד אמרו קפדנותו של שמאי בקשה לטורדנו מן העולם ענוותנותו של הלל קרבנו תחת כנפי השכינה:,אמר ר"ל מאי דכתיב (ישעיהו לג, ו) והיה אמונת עתיך חוסן ישועות חכמת ודעת וגו\' אמונת זה סדר זרעים עתיך זה סדר מועד חוסן זה סדר נשים ישועות זה סדר נזיקין חכמת זה סדר קדשים ודעת זה סדר טהרות ואפ"ה (ישעיהו לג, ו) יראת ה\' היא אוצרו,אמר רבא בשעה שמכניסין אדם לדין אומרים לו נשאת ונתת באמונה קבעת עתים לתורה עסקת בפו"ר צפית לישועה פלפלת בחכמה הבנת דבר מתוך דבר ואפ"ה אי יראת ה\' היא אוצרו אין אי לא לא משל לאדם שאמר לשלוחו העלה לי כור חיטין לעלייה הלך והעלה לו א"ל עירבת לי בהן קב חומטון א"ל לאו א"ל מוטב אם לא העליתה,תנא דבי ר"י מערב אדם קב חומטון בכור של תבואה ואינו חושש:,אמר רבה בר רב הונא כל אדם שיש בו תורה ואין בו ' None | 30b What did David do? Every Shabbat he would sit and learn all day long to protect himself from the Angel of Death. On that day on which the Angel of Death was supposed to put his soul to rest, the day on which David was supposed to die, the Angel of Death stood before him and was unable to overcome him because his mouth did not pause from study. The Angel of Death said: What shall I do to him? David had a garden bustana behind his house; the Angel of Death came, climbed, and shook the trees. David went out to see. As he climbed the stair, the stair broke beneath him. He was startled and was silent, interrupted his studies for a moment, and died.,Since David died in the garden, Solomon sent the following question to the study hall: Father died and is lying in the sun, and the dogs of father’s house are hungry. There is room for concern lest the dogs come and harm his body. What shall I do? They sent an answer to him: Cut up an animal carcass and place it before the dogs. Since the dogs are hungry, handling the animal carcass to feed them is permitted. And with regard to your father, it is prohibited to move his body directly. Place a loaf of bread or an infant on top of him, and you can move him into the shade due to the bread or the infant. And is it not appropriate what Solomon said: “For a living dog is better than a dead lion.” The ultimate conclusion of this discussion is that life is preferable to death. And now, with regard to the question that I asked before you; Rav Tanḥum spoke modestly, as, actually, they had asked him the question. A lamp is called ner and a person’s soul is also called ner, as it is written: “The spirit of man is the lamp ner of the Lord” (Proverbs 20:27). It is preferable that the lamp of a being of flesh and blood, an actual lamp, will be extinguished in favor of the lamp of the Holy One, Blessed be He, a person’s soul. Therefore, one is permitted to extinguish a flame for the sake of a sick person.,Since contradictions in Ecclesiastes were mentioned, the Gemara cites additional relevant sources. Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: The Sages sought to suppress the book of Ecclesiastes and declare it apocryphal because its statements contradict each other and it is liable to confuse its readers. And why did they not suppress it? Because its beginning consists of matters of Torah and its end consists of matters of Torah. The ostensibly contradictory details are secondary to the essence of the book, which is Torah. The Gemara elaborates: Its beginning consists of matters of Torah, as it is written: “What profit has man of all his labor which he labors under the sun?” (Ecclesiastes 1:3), and the Sages of the school of Rabbi Yannai said: By inference: Under the sun is where man has no profit from his labor; however, before the sun, i.e., when engaged in the study of Torah, which preceded the sun, he does have profit. Its ending consists of matters of Torah, as it is written: “The end of the matter, all having been heard: Fear God, and keep His mitzvot; for this is the whole man” (Ecclesiastes 12:13). With regard to this verse, the Gemara asks: What is the meaning of the phrase: For this is the whole man? Rabbi Eliezer said: The entire world was only created for this person. Rabbi Abba bar Kahana said: This person is equivalent to the entire world. Shimon ben Azzai says and some say that Shimon ben Zoma says: The entire world was only created as companion to this man, so that he will not be alone.,And to the essence of the matter, the Gemara asks: What is the meaning of: Its statements that contradict each other? It is written: “Vexation is better than laughter” (Ecclesiastes 7:3), and it is written: “I said of laughter: It is praiseworthy” (Ecclesiastes 2:2), which is understood to mean that laughter is commendable. Likewise in one verse it is written: “So I commended mirth” (Ecclesiastes 8:15), and in another verse it is written: “And of mirth: What does it accomplish?” (Ecclesiastes 2:2). The Gemara answers: This is not difficult, as the contradiction can be resolved. Vexation is better than laughter means: The vexation of the Holy One, Blessed be He, toward the righteous in this world is preferable to the laughter which the Holy One, Blessed be He, laughs with the wicked in this world by showering them with goodness. I said of laughter: It is praiseworthy, that is the laughter which the Holy One, Blessed be He, laughs with the righteous in the World-to-Come.,Similarly, “So I commended mirth,” that is the joy of a mitzva. “And of mirth: What does it accomplish?” that is joy that is not the joy of a mitzva. The praise of joy mentioned here is to teach you that the Divine Presence rests upon an individual neither from an atmosphere of sadness, nor from an atmosphere of laziness, nor from an atmosphere of laughter, nor from an atmosphere of frivolity, nor from an atmosphere of idle conversation, nor from an atmosphere of idle chatter, but rather from an atmosphere imbued with the joy of a mitzva. As it was stated with regard to Elisha that after he became angry at the king of Israel, his prophetic spirit left him until he requested: “But now bring me a minstrel; and it came to pass, when the minstrel played, that the hand of the Lord came upon him” (II Kings 3:15). Rav Yehuda said: And, so too, one should be joyful before stating a matter of halakha. Rava said: And, so too, one should be joyful before going to sleep in order to have a good dream.,The Gemara asks: Is that so, that one should introduce matters of halakha joyfully? Didn’t Rav Giddel say that Rav said: Any Torah scholar who sits before his teacher and his lips are not dripping with myrrh due to fear of his teacher, those lips shall be burnt, as it is stated: “His lips are as lilies, dripping with flowing myrrh shoshanim notefot mor over” (Song of Songs 5:13)? He interpreted homiletically: Do not read mor over, flowing myrrh; rather, read mar over, flowing bitterness. Likewise, do not read shoshanim, lilies; rather, read sheshonim, that are studying, meaning that lips that are studying Torah must be full of bitterness. The Gemara explains: This is not difficult, there is no contradiction here, as this, where it was taught that one should introduce matters of halakha joyfully, is referring to a rabbi, and that, where it was taught that one must be filled with bitterness, is referring to a student, who must listen to his teacher with trepidation. And if you wish, say instead that this and that are referring to a rabbi, and it is not difficult. This, where it was taught that he must be joyful, is before he begins teaching, whereas that, where it was taught that he must be filled with bitterness and trepidation, is after he already began teaching halakha. That explanation is like that which Rabba did. Before he began teaching halakha to the Sages, he would say something humorous and the Sages would be cheered. Ultimately, he sat in trepidation and began teaching the halakha.,And, the Gemara continues, the Sages sought to suppress the book of Proverbs as well because its statements contradict each other. And why did they not suppress it? They said: In the case of the book of Ecclesiastes, didn’t we analyze it and find an explanation that its statements were not contradictory? Here too, let us analyze it. And what is the meaning of: Its statements contradict each other? On the one hand, it is written: “Answer not a fool according to his folly, lest you also be like him” (Proverbs 26:4), and on the other hand, it is written: “Answer a fool according to his folly, lest he be wise in his own eyes” (Proverbs 26:5). The Gemara resolves this apparent contradiction: This is not difficult, as this, where one should answer a fool, is referring to a case where the fool is making claims about Torah matters; whereas that, where one should not answer him, is referring to a case where the fool is making claims about mundane matters.,The Gemara relates how Sages conducted themselves in both of those circumstances. As in the case of that man who came before Rabbi Yehuda HaNasi and said to him: Your wife is my wife and your children are my children, Rabbi Yehuda HaNasi said to him: Would you like to drink a cup of wine? He drank and burst and died. Similarly, the Gemara relates: There was that man who came before Rabbi Ḥiyya and said to him: Your mother is my wife, and you are my son. He said to him: Would you like to drink a cup of wine? He drank and burst and died. Rabbi Ḥiyya said with regard to the incident involving Rabbi Yehuda HaNasi: Rabbi Yehuda HaNasi’s prayer that his children will not be rendered mamzerim, children of illicit relations, was effective for him. As when Rabbi Yehuda HaNasi would pray, he said after his prayer: May it be Your will, O Lord, my God, that You will deliver me today from impudent people and from insolence. Insolence, in this case, refers to mamzerut. It was due to his prayer that that man burst and was unsuccessful in disparaging Rabbi Yehuda HaNasi’s children.,In matters of Torah, what is the case with regard to which the verse said that one should respond to a fool’s folly? As in the case where Rabban Gamliel was sitting and he interpreted a verse homiletically: In the future, in the World-to-Come, a woman will give birth every day, as it says: “The woman with child and her that gives birth together” (Jeremiah 31:7), explaining that birth will occur on the same day as conception. A certain student scoffed at him and said: That cannot be, as it has already been stated: “There is nothing new under the sun” (Ecclesiastes 1:9). Rabban Gamliel said to him: Come and I will show you an example of this in this world. He took him outside and showed him a chicken that lays eggs every day.,And furthermore: Rabban Gamliel sat and interpreted a verse homiletically: In the future, in the World-to-Come, trees will produce fruits every day, as it is stated: “And it shall bring forth branches and bear fruit” (Ezekiel 17:23); just as a branch grows every day, so too, fruit will be produced every day. A certain student scoffed at him and said: Isn’t it written: There is nothing new under the sun? He said to him: Come and I will show you an example of this in this world. He went outside and showed him a caper bush, part of which is edible during each season of the year.,And furthermore: Rabban Gamliel sat and interpreted a verse homiletically: In the future, the World-to-Come, Eretz Yisrael will produce cakes and fine wool garments that will grow in the ground, as it is stated: “Let abundant grain be in the land.” A certain student scoffed at him and said: There is nothing new under the sun. He said to him: Come and I will show you an example in this world. He went outside and showed him truffles and mushrooms, which emerge from the earth over the course of a single night and are shaped like a loaf of bread. And with regard to wool garments, he showed him the covering of a heart of palm, a young palm branch, which is wrapped in a thin net-like covering.,Since the Gemara discussed the forbearance of Sages, who remain silent in the face of nonsensical comments, it cites additional relevant examples. The Sages taught in a baraita: A person should always be patient like Hillel and not impatient like Shammai. The Gemara related: There was an incident involving two people'31a who wagered with each other and said: Anyone who will go and aggravate Hillel to the point that he reprimands him, will take four-hundred zuz. One of them said: I will aggravate him. That day that he chose to bother Hillel was Shabbat eve, and Hillel was washing the hair on his head. He went and passed the entrance to Hillel’s house and in a demeaning manner said: Who here is Hillel, who here is Hillel? Hillel wrapped himself in a dignified garment and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. Hillel said to him: Ask, my son, ask. The man asked him: Why are the heads of Babylonians oval? He was alluding to and attempting to insult Hillel, who was Babylonian. He said to him: My son, you have asked a significant question. The reason is because they do not have clever midwives. They do not know how to shape the child’s head at birth.,That man went and waited one hour, a short while, returned to look for Hillel, and said: Who here is Hillel, who here is Hillel? Again, Hillel wrapped himself and went out to greet him. Hillel said to him: My son, what do you seek? The man said to him: I have a question to ask. He said to him: Ask, my son, ask. The man asked: Why are the eyes of the residents of Tadmor bleary terutot? Hillel said to him: My son, you have asked a significant question. The reason is because they live among the sands and the sand gets into their eyes.,Once again the man went, waited one hour, returned, and said: Who here is Hillel, who here is Hillel? Again, he, Hillel, wrapped himself and went out to greet him. He said to him: My son, what do you seek? He said to him: I have a question to ask. He said to him: Ask, my son, ask. The man asked: Why do Africans have wide feet? Hillel said to him: You have asked a significant question. The reason is because they live in marshlands and their feet widened to enable them to walk through those swampy areas.,That man said to him: I have many more questions to ask, but I am afraid lest you get angry. Hillel wrapped himself and sat before him, and he said to him: All of the questions that you have to ask, ask them. The man got angry and said to him: Are you Hillel whom they call the Nasi of Israel? He said to him: Yes. He said to him: If it is you, then may there not be many like you in Israel. Hillel said to him: My son, for what reason do you say this? The man said to him: Because I lost four hundred zuz because of you. Hillel said to him: Be vigilant of your spirit and avoid situations of this sort. Hillel is worthy of having you lose four hundred zuz and another four hundred zuz on his account, and Hillel will not get upset.,The Sages taught: There was an incident involving one gentile who came before Shammai. The gentile said to Shammai: How many Torahs do you have? He said to him: Two, the Written Torah and the Oral Torah. The gentile said to him: With regard to the Written Torah, I believe you, but with regard to the Oral Torah, I do not believe you. Convert me on condition that you will teach me only the Written Torah. Shammai scolded him and cast him out with reprimand. The same gentile came before Hillel, who converted him and began teaching him Torah. On the first day, he showed him the letters of the alphabet and said to him: Alef, bet, gimmel, dalet. The next day he reversed the order of the letters and told him that an alef is a tav and so on. The convert said to him: But yesterday you did not tell me that. Hillel said to him: You see that it is impossible to learn what is written without relying on an oral tradition. Didn’t you rely on me? Therefore, you should also rely on me with regard to the matter of the Oral Torah, and accept the interpretations that it contains.,There was another incident involving one gentile who came before Shammai and said to Shammai: Convert me on condition that you teach me the entire Torah while I am standing on one foot. Shammai pushed him away with the builder’s cubit in his hand. This was a common measuring stick and Shammai was a builder by trade. The same gentile came before Hillel. He converted him and said to him: That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study.,There was another incident involving one gentile who was passing behind the study hall and heard the voice of a teacher who was teaching Torah to his students and saying the verse: “And these are the garments which they shall make: A breastplate, and an efod, and a robe, and a tunic of checkered work, a mitre, and a girdle” (Exodus 28:4). The gentile said: These garments, for whom are they designated? The students said to him: For the High Priest. The gentile said to himself: I will go and convert so that they will install me as High Priest. He came before Shammai and said to him: Convert me on condition that you install me as High Priest. Shammai pushed him with the builder’s cubit in his hand. He came before Hillel; he converted him.,Hillel said to him, to the convert: Is it not the way of the world that only one who knows the protocols takhsisei of royalty is appointed king? Go and learn the royal protocols by engaging in Torah study. He went and read the Bible. When he reached the verse which says: “And the common man that draws near shall be put to death” (Numbers 1:51), the convert said to Hillel: With regard to whom is the verse speaking? Hillel said to him: Even with regard to David, king of Israel. The convert reasoned an a fortiori inference himself: If the Jewish people are called God’s children, and due to the love that God loved them he called them: “Israel is My son, My firstborn” (Exodus 4:22), and nevertheless it is written about them: And the common man that draws near shall be put to death; a mere convert who came without merit, with nothing more than his staff and traveling bag, all the more so that this applies to him, as well.,The convert came before Shammai and told him that he retracts his demand to appoint him High Priest, saying: Am I at all worthy to be High Priest? Is it not written in the Torah: And the common man that draws near shall be put to death? He came before Hillel and said to him: Hillel the patient, may blessings rest upon your head as you brought me under the wings of the Divine Presence. The Gemara relates: Eventually, the three converts gathered together in one place, and they said: Shammai’s impatience sought to drive us from the world; Hillel’s patience brought us beneath the wings of the Divine Presence.,The Gemara continues discussing the conduct of the Sages, citing that Reish Lakish said: What is the meaning of that which is written: “And the faith of your times shall be a strength of salvation, wisdom, and knowledge, the fear of the Lord is his treasure” (Isaiah 33:6)? Faith; that is the order of Zera’im, Seeds, in the Mishna, because a person has faith in God and plants his seeds (Jerusalem Talmud). Your times; that is the order of Moed, Festival, which deals with the various occasions and Festivals that occur throughout the year. Strength; that is the order of Nashim, Women. Salvations; that is the order of Nezikin, Damages, as one who is being pursued is rescued from the hands of his pursuer. Wisdom; that is the order of Kodashim, Consecrated Items. And knowledge; that is the order of Teharot, Purity, which is particularly difficult to master. And even if a person studies and masters all of these, “the fear of the Lord is his treasure,” it is preeminent.,With regard to the same verse, Rava said: After departing from this world, when a person is brought to judgment for the life he lived in this world, they say to him in the order of that verse: Did you conduct business faithfully? Did you designate times for Torah study? Did you engage in procreation? Did you await salvation? Did you engage in the dialectics of wisdom or understand one matter from another? And, nevertheless, beyond all these, if the fear of the Lord is his treasure, yes, he is worthy, and if not, no, none of these accomplishments have any value. There is a parable that illustrates this. A person who said to his emissary: Bring a kor of wheat up to the attic for me to store there. The messenger went and brought it up for him. He said to the emissary: Did you mix a kav of ḥomton, a preservative to keep away worms, into it for me? He said to him: No. He said to him: If so, it would have been preferable had you not brought it up. of what use is worm-infested wheat? Likewise, Torah and mitzvot without the fear of God are of no value.,On a related note, the Gemara cites a halakha that was taught in the school of Rabbi Yishmael: A person who sells wheat may, ab initio, mix a kav of ḥomton into a kor of grain and need not be concerned that by selling it all at the price of grain he will be guilty of theft, as the kav of ḥomton is essential for the preservation of the wheat.,Rabba bar Rav Huna said: Any person who has Torah in him but does not have ' None |
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126. Babylonian Talmud, Sotah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • bath houses, and interaction of rabbis, non-rabbis • proseuche (prayer house), Diaspora, Philippi • study houses, and interaction of rabbis, non-rabbis
Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 44; Levine (2005), The Ancient Synagogue, The First Thousand Years, 501
| 22a שקרא ושנה ולא שימש תלמידי חכמים,אתמר קרא ושנה ולא שימש ת"ח ר\' אלעזר אומר הרי זה עם הארץ ר\' שמואל בר נחמני אמר הרי זה בור ר\' ינאי אומר ה"ז כותי,רב אחא בר יעקב אומר הרי זה מגוש אמר רב נחמן בר יצחק מסתברא כרב אחא בר יעקב דאמרי אינשי רטין מגושא ולא ידע מאי אמר תני תנא ולא ידע מאי אמר,ת"ר איזהו ע"ה כל שאינו קורא ק"ש שחרית וערבית בברכותיה דברי ר\' מאיר וחכ"א כל שאינו מניח תפילין בן עזאי אומר כל שאין לו ציצית בבגדו ר\' יונתן בן יוסף אמר כל שיש לו בנים ואינו מגדלן ללמוד תורה אחרים אומרים אפילו קורא ושונה ולא שימש ת"ח זהו ע"ה,קרא ולא שנה הרי זה בור לא קרא ולא שנה עליו הכתוב אומר (ירמיהו לא, כז) וזרעתי את בית ישראל ואת בית יהודה זרע אדם וזרע בהמה,(משלי כד, כא) ירא את ה\' בני ומלך ועם שונים אל תתערב אמר רבי יצחק אלו ששונים הלכות פשיטא מהו דתימא שונין בחטא וכדרב הונא דאמר רב הונא כיון שעבר אדם עבירה ושנה בה הותרה לו קמ"ל,תנא התנאים מבלי עולם מבלי עולם ס"ד אמר רבינא שמורין הלכה מתוך משנתן תניא נמי הכי א"ר יהושע וכי מבלי עולם הן והלא מיישבי עולם הן שנאמר (חבקוק ג, ו) הליכות עולם לו אלא שמורין הלכה מתוך משנתן,אשה פרושה וכו\' ת"ר בתולה צליינית ואלמנה שובבית וקטן שלא כלו לו חדשיו הרי אלו מבלי עולם,איני והאמר רבי יוחנן למדנו יראת חטא מבתולה וקיבול שכר מאלמנה יראת חטא מבתולה דר\' יוחנן שמעה לההיא בתולה דנפלה אאפה וקאמרה רבש"ע בראת גן עדן ובראת גיהנם בראת צדיקים ובראת רשעים יהי רצון מלפניך שלא יכשלו בי בני אדם,קיבול שכר מאלמנה דההיא אלמנה דהואי בי כנישתא בשיבבותה כל יומא הות אתיא ומצלה בי מדרשיה דר\' יוחנן אמר לה בתי לא בית הכנסת בשיבבותך אמרה ליה רבי ולא שכר פסיעות יש לי,כי קאמר כגון יוחני בת רטיבי,מאי קטן שלא כלו לו חדשיו הכא תרגימו זה ת"ח המבעט ברבותיו,רבי אבא אמר זה תלמיד שלא הגיע להוראה ומורה דא"ר אבהו אמר רב הונא אמר רב מאי דכתיב (משלי ז, כו) כי רבים חללים הפילה ועצומים כל הרוגיה כי רבים חללים הפילה זה ת"ח שלא הגיע להוראה ומורה ועצומים כל הרוגיה זה ת"ח שהגיע להוראה ואינו מורה'' None | 22a is one who read the Written Torah and learned the Mishna but did not serve Torah scholars in order to learn the reasoning behind the halakhot. Since he believes himself knowledgeable, he issues halakhic rulings, but due to his lack of understanding he rules erroneously and is therefore considered wicked. His cunning is in his public display of knowledge, which misleads others into considering him a true Torah scholar.,It was stated: With regard to one who read the Written Torah and learned the Mishna but did not serve Torah scholars, Rabbi Elazar says: This person is an ignoramus. Rabbi Shmuel bar Naḥmani said: This person is a boor. Rabbi Yannai says: This person is comparable to a Samaritan, who follows the Written Torah but not the traditions of the Sages.,Rav Aḥa bar Ya’akov says: This person is comparable to a sorcerer magosh, who uses his knowledge to mislead people. Rav Naḥman bar Yitzḥak said: It is reasonable to accept the opinion of Rav Aḥa bar Ya’akov, as people say proverbially: The sorcerer chants and does not know what he is saying; so too, the tanna teaches the Mishna and does not know what he is saying.,§ The Sages taught: Who is an ignoramus am ha’aretz? It is anyone who does not recite Shema in the morning and evening with its blessings; this is the statement of Rabbi Meir. And the Rabbis say: It is anyone who does not don phylacteries. Ben Azzai says: It is anyone who does not have ritual fringes on his garment. Rabbi Yonatan ben Yosef said: It is anyone who has sons and does not raise them to study Torah. Aḥerim say: Even if one reads the Written Torah and learns the Mishna but does not serve Torah scholars, he is an ignoramus.,If one read the Written Torah but did not learn the Mishna, he is a boor. With regard to one who did not read and did not learn at all, the verse states: “Behold, the days come, says the Lord, and I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast” (Jeremiah 31:26). One who has not studied at all is comparable to a beast.,The verse states: “My son, fear the Lord and the king; and meddle not with those who are repeating” (Proverbs 24:21). Rabbi Yitzḥak says: These are individuals who repeatedly learn the halakhot but do not know the reasons behind them. The Gemara asks: Isn’t that obvious? How else could the verse be understood? The Gemara answers: He states this lest you say that the verse is referring to individuals who repeatedly commit sins, and this is in accordance with the words of Rav Huna, as Rav Huna says: Once a person committed a transgression and repeated it, in his eyes it became permitted for him. Since the verse could be interpreted in this manner, Rabbi Yitzḥak teaches us that the verse is referring to those who learn without understanding.,It was taught in a baraita: The tanna’im, who recite the tannaitic sources by rote, are individuals who erode the world. The Gemara is puzzled by this statement: Could it enter your mind that they are individuals who erode the world? Ravina says: This statement is referring to those who issue halakhic rulings based on their knowledge of mishnayot. This is also taught in a baraita: Rabbi Yehoshua said: Are they individuals who erode the world? Aren’t they settling the world, as it is stated: “His ways halikhot are eternal” (Habakkuk 3:6)? The Sages read the term halikhot as halakhot, inferring that one who learns halakhot attains eternal life. Rather, this is referring to those who issue halakhic rulings based on their knowledge of mishnayot.,§ The mishna states that an abstinent woman is among those who erode the world. The Sages taught: A maiden who prays constantly, and a neighborly shovavit widow who constantly visits her neighbors, and a child whose months of gestation were not completed, all these are people who erode the world.,The Gemara asks: Is that so? But didn’t Rabbi Yoḥa say: We learned the meaning of fear of sin from a maiden, and the significance of receiving divine reward from a widow. The meaning of fear of sin can be learned from a maiden, as Rabbi Yoḥa heard a certain maiden who fell on her face in prayer, and she was saying: Master of the Universe, You created the Garden of Eden and You created Gehenna, You created the righteous and You created the wicked. May it be Your will that men shall not stumble because of me and consequently go to Gehenna.,The significance of receiving divine reward can be learned from a widow, as there was a certain widow in whose neighborhood there was a synagogue, and despite this every day she went and prayed in the study hall of Rabbi Yoḥa. Rabbi Yoḥa said to her: My daughter, is there not a synagogue in your neighborhood? She said to him: My teacher, don’t I attain a reward for all the steps I take while walking to pray in the distant study hall?,The Gemara answers: When it is stated in the baraita that a maiden who prays constantly is one who erodes the world, it is referring, for example, to Yoḥani bat Retivi, who constantly prayed and pretended to be saintly but actually engaged in sorcery.,The Gemara asks: What is the meaning of a child whose months of gestation were not completed? Here, in Babylonia, they interpreted this as alluding to an imperfect, incomplete Torah scholar who scorns his teachers.,Rabbi Abba says: This is a student who has not yet attained the ability to issue halakhic rulings, and yet he issues rulings and is therefore compared to a prematurely born child. This is as Rabbi Abbahu says that Rav Huna says that Rav says: What is the meaning of that which is written: “For she has cast down many wounded; and a mighty host are all her slain” (Proverbs 7:26)? “For she has cast down hippila many wounded”; this is referring to a Torah scholar who has not yet attained the ability to issue rulings, and yet he issues rulings. “And a mighty host ve’atzumim are all her slain”; this is referring to a Torah scholar who has attained the ability to issue rulings, but does not issue rulings and prevents the masses from learning Torah properly.'' None |
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127. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • proseuche (prayer house), Diaspora, Egypt • sabbath-houses
Found in books: Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 196; Levine (2005), The Ancient Synagogue, The First Thousand Years, 91
51b באבוקות של אור שבידיהן ואומרים לפניהם דברי שירות ותושבחות והלוים בכנורות ובנבלים ובמצלתים ובחצוצרות ובכלי שיר בלא מספר על חמש עשרה מעלות היורדות מעזרת ישראל לעזרת נשים כנגד חמש עשרה (מעלות) שבתהלים שעליהן לוים עומדין בכלי שיר ואומרים שירה,ועמדו שני כהנים בשער העליון שיורד מעזרת ישראל לעזרת נשים ושני חצוצרות בידיהן קרא הגבר תקעו והריעו ותקעו הגיעו למעלה עשירית תקעו והריעו ותקעו הגיעו לעזרה תקעו והריעו ותקעו,(הגיעו לקרקע תקעו והריעו ותקעו) היו תוקעין והולכין עד שמגיעין לשער היוצא ממזרח הגיעו לשער היוצא ממזרח הפכו פניהן ממזרח למערב ואמרו אבותינו שהיו במקום הזה אחוריהם אל ההיכל ופניהם קדמה ומשתחוים קדמה לשמש ואנו ליה עינינו ר\' יהודה אומר היו שונין ואומרין אנו ליה וליה עינינו:,| 51b with flaming torches that they would juggle in their hands, and they would say before them passages of song and praise to God. And the Levites would play on lyres, harps, cymbals, and trumpets, and countless other musical instruments. The musicians would stand on the fifteen stairs that descend from the Israelites’ courtyard to the Women’s Courtyard, corresponding to the fifteen Songs of the Ascents in Psalms, i.e., chapters 120–134, and upon which the Levites stand with musical instruments and recite their song.,And this was the ceremony of the Water Libation: Two priests stood at the Upper Gate that descends from the Israelites’ courtyard to the Women’s Courtyard, with two trumpets in their hands. When the rooster crowed at dawn, they sounded a tekia, and sounded a terua, and sounded a tekia. When they who would draw the water reached the tenth stair the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia, to indicate that the time to draw water from the Siloam pool had arrived. When they reached the Women’s Courtyard with the basins of water in their hands, the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia.,When they reached the ground of the Women’s Courtyard, the trumpeters sounded a tekia, and sounded a terua, and sounded a tekia. They continued sounding the trumpets until they reached the gate through which one exits to the east, from the Women’s Courtyard to the eastern slope of the Temple Mount. When they reached the gate through which one exits to the east, they turned from facing east to facing west, toward the Holy of Holies, and said: Our ancestors who were in this place during the First Temple period who did not conduct themselves appropriately, stood “with their backs toward the Sanctuary of the Lord, and their faces toward the east; and they worshipped the sun toward the east” (Ezekiel 8:16), and we, our eyes are to God. Rabbi Yehuda says that they would repeat and say: We are to God, and our eyes are to God.,The Sages taught: One who did not see the Celebration of the Place of the Drawing of the Water, never saw celebration in his life. One who did not see Jerusalem in its glory, never saw a beautiful city. One who did not see the Temple in its constructed state, never saw a magnificent structure. The Gemara asks: What is the Temple building to which the Sages refer? Abaye said, and some say that it was Rav Ḥisda who said: This is referring to the magnificent building of Herod, who renovated the Second Temple.,The Gemara asks: With what materials did he construct it? Rava said: It was with stones of green-gray marble and white marble marmara. Some say: It was with stones of blue marble and white marble. The rows of stones were set with one row slightly protruded and one row slightly indented, so that the plaster would take better. He thought to plate the Temple with gold, but the Sages said to him: Leave it as is, and do not plate it, as it is better this way, as with the different colors and the staggered arrangement of the rows of stones, it has the appearance of waves of the sea.,It is taught in a baraita that Rabbi Yehuda says: One who did not see the great synagogue deyofloston of Alexandria of Egypt never saw the glory of Israel. They said that its structure was like a large basilica basileki, with a colonnade within a colonnade. At times there were six hundred thousand men and another six hundred thousand men in it, twice the number of those who left Egypt. In it there were seventy-one golden chairs katedraot, corresponding to the seventy-one members of the Great Sanhedrin, each of which consisted of no less than twenty-one thousand talents of gold. And there was a wooden platform at the center. The sexton of the synagogue would stand on it, with the scarves in his hand. And because the synagogue was so large and the people could not hear the communal prayer, when the prayer leader reached the conclusion of a blessing requiring the people to answer amen, the sexton waved the scarf and all the people would answer amen.,And the members of the various crafts would not sit mingled. Rather, the goldsmiths would sit among themselves, and the silversmiths among themselves, and the blacksmiths among themselves, and the coppersmiths among themselves, and the weavers among themselves. And when a poor stranger entered there, he would recognize people who plied his craft, and he would turn to join them there. And from there he would secure his livelihood as well as the livelihood of the members of his household, as his colleagues would find him work in that craft.,After depicting the glory of the synagogue, the Gemara relates that Abaye said: All of the people who congregated in that synagogue were killed by Alexander the Great of Macedonia. The Gemara asks: What is the reason that they were punished and killed? It is due to the fact that they violated the prohibition with regard to Egypt in this verse: “You shall henceforth return no more that way” (Deuteronomy 17:16), and they returned. Since they established their permanent place of residence in Egypt, they were punished.,When Alexander arrived, he found them, and saw that they were reading the verse in the Torah scroll: “The Lord will bring a nation against you from far, from the end of the earth, as the vulture swoops down; a nation whose tongue you shall not understand” (Deuteronomy 28:49). He said, referring to himself: Now, since that man sought to come by ship in ten days, and a wind carried it and the ship arrived in only five days, apparently the verse referring a vulture swooping down is referring to me and heavenly forces are assisting me. Immediately, he set upon them and slaughtered them.,§ The mishna continues: At the conclusion of the first Festival day, etc., the priests and the Levites descended from the Israelites’ courtyard to the Women’s Courtyard, where they would introduce a significant repair. The Gemara asks: What is this significant repair? Rabbi Elazar said that it is like that which we learned: The walls of the Women’s Courtyard were smooth, without protrusions, initially. Subsequently, they affixed protrusions to the wall surrounding the Women’s Courtyard. Each year thereafter, for the Celebration of the Place of the Drawing of the Water, they placed wooden planks on these projections and surrounded the courtyard with a balcony gezuztra. And they instituted that the women should sit above and the men below.,The Sages taught in the Tosefta: Initially, women would stand on the inside of the Women’s Courtyard, closer to the Sanctuary to the west, and the men were on the outside in the courtyard and on the rampart. And they would come to conduct themselves with inappropriate levity in each other’s company, as the men needed to enter closer to the altar when the offerings were being sacrificed and as a result they would mingle with the women. Therefore, the Sages instituted that the women should sit on the outside and the men on the inside, and still they would come to conduct themselves with inappropriate levity. Therefore, they instituted in the interest of complete separation that the women would sit above and the men below.,The Gemara asks: How could one do so, i.e., alter the structure of the Temple? But isn’t it written with regard to the Temple: “All this I give you in writing, as the Lord has made me wise by His hand upon me, even all the works of this pattern” (I Chronicles 28:19), meaning that all the structural plans of the Temple were divinely inspired; how could the Sages institute changes?,Rav said: They found a verse, and interpreted it homiletically and acted accordingly:'' None | |
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128. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Lydda, rabbinic gatherings possibly held in non-rabbinic houses in • Palestinian rabbis, sages, teaching undertaken in house of am haaretz • house of study • non-rabbinic Jews, houses possibly used for rabbinic gatherings
Found in books: Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 37; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 20
| 20b נזדמן לו אדם אחד שהיה מכוער ביותר אמר לו שלום עליך רבי ולא החזיר לו אמר לו ריקה כמה מכוער אותו האיש שמא כל בני עירך מכוערין כמותך אמר לו איני יודע אלא לך ואמור לאומן שעשאני כמה מכוער כלי זה שעשית כיון שידע בעצמו שחטא ירד מן החמור ונשתטח לפניו ואמר לו נעניתי לך מחול לי אמר לו איני מוחל לך עד שתלך לאומן שעשאני ואמור לו כמה מכוער כלי זה שעשית,היה מטייל אחריו עד שהגיע לעירו יצאו בני עירו לקראתו והיו אומרים לו שלום עליך רבי רבי מורי מורי אמר להם למי אתם קורין רבי רבי אמרו לו לזה שמטייל אחריך אמר להם אם זה רבי אל ירבו כמותו בישראל אמרו לו מפני מה אמר להם כך וכך עשה לי אמרו לו אעפ"כ מחול לו שאדם גדול בתורה הוא,אמר להם בשבילכם הריני מוחל לו ובלבד שלא יהא רגיל לעשות כן מיד נכנס רבי אלעזר בן רבי שמעון ודרש לעולם יהא אדם רך כקנה ואל יהא קשה כארז ולפיכך זכה קנה ליטול הימנה קולמוס לכתוב בו ספר תורה תפילין ומזוזות:,וכן עיר שיש בה דבר או מפולת כו\': תנו רבנן מפולת שאמרו בריאות ולא רעועות שאינן ראויות ליפול ולא הראויות ליפול,הי ניהו בריאות הי ניהו שאינן ראויות ליפול הי ניהו רעועות הי ניהו ראויות ליפול לא צריכא דנפלו מחמת גובהייהו אי נמי דקיימן אגודא דנהרא,כי ההיא אשיתא רעועה דהואי בנהרדעא דלא הוה חליף רב ושמואל תותה אע"ג דקיימא באתרה תליסר שנין יומא חד איקלע רב אדא בר אהבה להתם אמר ליה שמואל לרב ניתי מר נקיף אמר ליה לא צריכנא האידנא דאיכא רב אדא בר אהבה בהדן דנפיש זכותיה ולא מסתפינא,רב הונא הוה ליה ההוא חמרא בההוא ביתא רעיעא ובעי לפנוייה עייליה לרב אדא בר אהבה להתם משכי\' בשמעתא עד דפנייה בתר דנפק נפל ביתא ארגיש רב אדא בר אהבה איקפד,סבר לה כי הא דאמר רבי ינאי לעולם אל יעמוד אדם במקום סכנה ויאמר עושין לי נס שמא אין עושין לו נס ואם תימצי לומר עושין לו נס מנכין לו מזכיותיו אמר רב חנן מאי קרא דכתיב (בראשית לב, יא) קטנתי מכל החסדים ומכל האמת,מאי הוה עובדיה דרב אדא בר אהבה כי הא דאתמר שאלו תלמידיו (את רבי זירא ואמרי לה) לרב אדא בר אהבה במה הארכת ימים אמר להם מימי לא הקפדתי בתוך ביתי ולא צעדתי בפני מי שגדול ממני,ולא הרהרתי במבואות המטונפות ולא הלכתי ד\' אמות בלא תורה ובלא תפילין ולא ישנתי בבית המדרש לא שינת קבע ולא שינת עראי ולא ששתי בתקלת חברי ולא קראתי לחבירי בהכינתו ואמרי לה בחניכתו,אמר ליה רבא לרפרם בר פפא לימא לן מר מהני מילי מעלייתא דהוה עביד רב הונא אמר ליה בינקותיה לא דכירנא בסיבותיה דכירנא דכל יומא דעיבא הוו מפקין ליה בגוהרקא דדהבא וסייר לה לכולה מתא וכל אשיתא דהוות רעיעתא הוה סתר לה אי אפשר למרה בני לה ואי לא אפשר בני לה איהו מדידיה,וכל פניא דמעלי שבתא הוה משדר שלוחא לשוקא וכל ירקא דהוה פייש להו לגינאי זבין ליה ושדי ליה לנהרא וליתביה לעניים זמנין דסמכא דעתייהו ולא אתו למיזבן ולשדייה לבהמה קסבר מאכל אדם אין מאכילין לבהמה,ולא ליזבניה כלל נמצאת מכשילן לעתיד לבא,כי הוה ליה מילתא דאסותא הוי מלי כוזא דמיא ותלי ליה בסיפא דביתא ואמר כל דבעי ליתי ולישקול ואיכא דאמרי מילתא דשיבתא הוה גמיר והוה מנח כוזא דמיא ודלי ליה ואמר כל דצריך ליתי וליעול דלא לסתכן,כי הוה כרך ריפתא הוה פתח לבביה ואמר כל מאן דצריך ליתי וליכול אמר רבא כולהו מצינא מקיימנא לבר מהא דלא מצינא למיעבד'' None | 20b He happened upon an exceedingly ugly person, who said to him: Greetings to you, my rabbi, but Rabbi Elazar did not return his greeting. Instead, Rabbi Elazar said to him: Worthless reika person, how ugly is that man. Are all the people of your city as ugly as you? The man said to him: I do not know, but you should go and say to the Craftsman Who made me: How ugly is the vessel you made. When Rabbi Elazar realized that he had sinned and insulted this man merely on account of his appearance, he descended from his donkey and prostrated himself before him, and he said to the man: I have sinned against you; forgive me. The man said to him: I will not forgive you go until you go to the Craftsman Who made me and say: How ugly is the vessel you made.,He walked behind the man, trying to appease him, until they reached Rabbi Elazar’s city. The people of his city came out to greet him, saying to him: Greetings to you, my rabbi, my rabbi, my master, my master. The man said to them: Who are you calling my rabbi, my rabbi? They said to him: To this man, who is walking behind you. He said to them: If this man is a rabbi, may there not be many like him among the Jewish people. They asked him: For what reason do you say this? He said to them: He did such and such to me. They said to him: Even so, forgive him, as he is a great Torah scholar.,He said to them: For your sakes I forgive him, provided that he accepts upon himself not to become accustomed to behave like this. Immediately, Rabbi Elazar, son of Rabbi Shimon, entered the study hall and taught: A person should always be soft like a reed and he should not be stiff like a cedar, as one who is proud like a cedar is likely to sin. And therefore, due to its gentle qualities, the reed merited that a quill is taken from it to write with it a Torah scroll, phylacteries, and mezuzot.,§ The mishna taught: And likewise, if a city is afflicted by pestilence or collapsing buildings, that city fasts and sounds the alarm, and all of its surrounding areas fast but they do not sound the alarm. Rabbi Akiva says: They sound the alarm but they do not fast. The Sages taught: These collapsing buildings to which the Sages referred are those of sturdy and not dilapidated walls; they have walls that are not ready to fall, and not those that are ready to fall.,The Gemara expresses puzzlement with regard to the wording of the baraita: What are sound walls; what are walls that are not ready to fall; what are dilapidated walls; what are those that are ready to fall? The elements in each pair of walls are apparently the same, and the baraita is repetitive. The Gemara answers: No, it is necessary to specify that in the case of walls that fell due to their height, i.e., they are sound but also ready to fall, due to their excessive height. Alternatively, the baraita is referring to a case where the walls were positioned on a riverbank, as they are likely to fall despite the fact that they are not dilapidated, as the riverbank itself is unstable.,The Gemara relates: This is like that dilapidated wall that was in Neharde’a, under which Rav and Shmuel would not pass, although it stood in place thirteen years. One day Rav Adda bar Ahava happened to come there and walked with them. As they passed the wall, Shmuel said to Rav: Come, Master, let us circumvent this wall, so that we do not stand beneath it. Rav said to him: It is not necessary to do so today, as Rav Adda bar Ahava is with us, whose merit is great, and therefore I am not afraid of its collapse.,The Gemara relates another incident. Rav Huna had a certain quantity of wine in a certain dilapidated house and he wanted to move it, but he was afraid that the building would collapse upon his entry. He brought Rav Adda bar Ahava to there, to the ramshackle house, and he dragged out a discussion with him concerning a matter of halakha until they had removed all the wine. As soon as they exited, the building collapsed. Rav Adda bar Ahava realized what had happened and became angry.,The Gemara explains: Rav Adda bar Ahava holds in accordance with this statement, as Rabbi Yannai said: A person should never stand in a place of danger and say: A miracle will be performed for me, and I will escape unharmed, lest a miracle is not performed for him. And if you say that a miracle will be performed for him, they will deduct it from his merits. Rav Ḥa said: What is the verse that alludes to this idea? As it is written: “I have become small from all the mercies and all the truth that You have showed Your servant” (Genesis 32:11). In other words, the more benevolence one receives from God, the more his merit is reduced.,After recounting stories that reflect Rav Adda bar Ahava’s great merit, the Gemara asks: What were the exceptional deeds of Rav Adda bar Ahava? The Gemara reports that they are as it is stated: The students of Rabbi Zeira asked him, and some say that the students of Rav Adda bar Ahava asked him: To what do you attribute your longevity? He said to them: In all my days I did not become angry with my household, and I never walked before someone greater than myself; rather, I always gave him the honor of walking before me.,Rav Adda bar Ahava continued: And I did not think about matters of Torah in filthy alleyways; and I did not walk four cubits without engaging in Torah and without donning phylacteries; and I would not fall asleep in the study hall, neither a deep sleep nor a brief nap; and I would not rejoice in the mishap of my colleague; and I would not call my colleague by his nickname. And some say that he said: I would not call my colleague by his derogatory family name.,§ The Gemara relates another story about the righteous deeds of the Sages involving a dilapidated wall. Rava said to Rafram bar Pappa: Let the Master tell us some of those fine deeds that Rav Huna performed. He said to him: I do not remember what he did in his youth, but the deeds of his old age I remember. As on every cloudy day they would take him out in a golden carriage guharka, and he would survey the entire city. And he would command that every unstable wall be torn down, lest it fall in the rain and hurt someone. If its owner was able to build another, Rav Huna would instruct him to rebuild it. And if he was unable to rebuild it, Rav Huna would build it himself with his own money.,Rafram bar Pappa further relates: And every Shabbat eve, in the afternoon, Rav Huna would send a messenger to the marketplace, and he would purchase all the vegetables that were left with the gardeners who sold their crops, and throw them into the river. The Gemara asks: But why did he throw out the vegetables? Let him give them to the poor. The Gemara answers: If he did this, the poor would sometimes rely on the fact that Rav Huna would hand out vegetables, and they would not come to purchase any. This would ruin the gardeners’ livelihood. The Gemara further asks: And let him throw them to the animals. The Gemara answers: He holds that human food may not be fed to animals, as this is a display of contempt for the food.,The Gemara objects: But if Rav Huna could not use them in any way, he should not purchase the vegetables at all. The Gemara answers: If nothing is done, you would have been found to have caused a stumbling block for them in the future. If the vegetable sellers see that some of their produce is left unsold, the next week they will not bring enough for Shabbat. Therefore, Rav Huna made sure that the vegetables were all bought, so that the sellers would continue to bring them.,Another custom of Rav Huna was that when he had a new medicine, he would fill a water jug with the medicine and hang it from the doorpost of his house, saying: All who need, let him come and take from this new medicine. And there are those who say: He had a remedy against the demon Shivta that he knew by tradition, that one must wash his hands for protection against this evil spirit. And to this end, he would place a water jug and hang it by the door, saying: Anyone who needs, let him come to the house and wash his hands, so that he will not be in danger.,The Gemara further relates: When Rav Huna would eat bread, he would open the doors to his house, saying: Whoever needs, let him come in and eat. Rava said: I can fulfill all these customs of Rav Huna, except for this one, which I cannot do,'' None |
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129. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • study house • study-house (bet midrash), fees for
Found in books: Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 17; Rubenstein (2003), The Culture of the Babylonian Talmud. 200
| 72b אלמלא בגדי כהונה לא נשתייר משונאיהן של ישראל שריד ופליט,רבי שמואל בר נחמני אמר דבי ר"ש תנא בגדים שגורדין אותן כברייתן מכליהן ומשרדין מהן כלום מאי היא ריש לקיש אמר אלו מעשה מחט,מיתיבי בגדי כהונה אין עושין אותן מעשה מחט אלא מעשה אורג שנאמר (שמות כח, לב) מעשה אורג אמר אביי לא נצרכה אלא לבית יד שלהם כדתניא בית יד של בגדי כהונה נארגת בפני עצמה ונדבקת עם הבגד ומגעת עד פיסת היד,אמר רחבה אמר רב יהודה שלש ארונות עשה בצלאל אמצעי של עץ תשעה פנימי של זהב שמונה חיצון עשרה ומשהו,והתניא אחד עשר ומשהו לא קשיא הא כמ"ד יש בעביו טפח הא כמ"ד אין בעביו טפח ומאי משהו זיר,א"ר יוחנן שלשה זירים הן של מזבח ושל ארון ושל שלחן של מזבח זכה אהרן ונטלו של שלחן זכה דוד ונטלו של ארון עדיין מונח הוא כל הרוצה ליקח יבא ויקח שמא תאמר פחות הוא ת"ל (משלי ח, טו) בי מלכים ימלוכו,רבי יוחנן רמי כתיב זר וקרינן זיר זכה נעשית לו זיר לא זכה זרה הימנו,ר\' יוחנן רמי כתיב (דברים י, א) ועשית לך ארון עץ וכתיב (שמות כה, י) ועשו ארון עצי שטים מכאן לתלמיד חכם שבני עירו מצווין לעשות לו מלאכתו,(שמות כה, יא) מבית ומחוץ תצפנו אמר רבא כל תלמיד חכם שאין תוכו כברו אינו תלמיד חכם,(אמר) אביי ואיתימא רבה בר עולא נקרא נתעב שנאמר (איוב טו, טז) אף כי נתעב ונאלח איש שותה כמים עולה,אמר רבי שמואל בר נחמני אמר ר\' יונתן מאי דכתיב (משלי יז, טז) למה זה מחיר ביד כסיל לקנות חכמה ולב אין אוי להם לשונאיהן של תלמידי חכמים שעוסקין בתורה ואין בהן יראת שמים,מכריז ר\' ינאי חבל על דלית ליה דרתא ותרעא לדרתיה עביד,אמר להו רבא לרבנן במטותא מינייכו לא תירתון תרתי גיהנם,אמר רבי יהושע בן לוי מאי דכתיב (דברים ד, מד) וזאת התורה אשר שם משה זכה נעשית לו סם חיים לא זכה נעשית לו סם מיתה והיינו דאמר רבא דאומן לה סמא דחייא דלא אומן לה סמא דמותא,אמר רבי שמואל בר נחמני רבי יונתן רמי כתיב (תהלים יט, ט) פקודי ה\' ישרים משמחי לב וכתיב (תהלים יח, לא) אמרת ה\' צרופה זכה משמחתו לא זכה צורפתו ריש לקיש אמר מגופיה דקרא נפקא זכה צורפתו לחיים לא זכה צורפתו למיתה,(תהלים יט, י) יראת ה\' טהורה עומדת לעד אמר רבי חנינא זה הלומד תורה בטהרה מאי היא נושא אשה ואחר כך לומד תורה,עדות ה\' נאמנה אמר רבי חייא בר אבא נאמנה היא להעיד בלומדיה,(שמות כו, לו) מעשה רוקם (שמות כו, א) מעשה חושב אמר רבי אלעזר שרוקמין במקום שחושבין,תנא משמיה דרבי נחמיה רוקם מעשה מחט לפיכך פרצוף אחד חושב מעשה אורג לפיכך שני פרצופות,באלו נשאלין באורים ותומים כי אתא רב דימי אמר בגדים שכהן גדול משמש בהן משוח מלחמה משמש בהן שנאמר (שמות כט, כט) ובגדי הקודש אשר לאהרן יהיו לבניו אחריו למי שבא בגדולה אחריו,מתיב רב אדא בר אהבה ואמרי לה כדי יכול יהא בנו של משוח מלחמה משמש תחתיו כדרך שבנו של כהן גדול משמש תחתיו'' None | 72b He offers a homiletic interpretation: Were it not for the priestly vestments, which provide atonement for the Jewish people, there would not remain a remt sarid or survivor from the haters of the Jewish people, a euphemism used to refer to the Jewish people themselves. Due to the atonement provided by the priestly vestments, a remt sarid of the Jewish people does survive.,Another interpretation: Rabbi Shmuel bar Naḥmani said that the school of Rabbi Shimon taught: The priestly vestments are referred to as “serad garments” because they are garments that are woven in their completed form upon the loom, as opposed to weaving the material and then cutting and sewing pieces of the material together to create the required form, and then just a small part of them remains masridin which is not completed upon the loom. What is the remt, the part that was not woven? Reish Lakish said: This is the needle-work required to complete the garment.,The Gemara raises an objection to this from a baraita: Priestly vestments should not be made through needle-work but though woven work, as it is stated: “Woven work” (Exodus 28:32). The Gemara answers that Abaye said: Reish Lakish’s statement is necessary only for, i.e., refers only to, the sleeves. As it was taught in a baraita: A sleeve made for the priestly vestments is woven separately and then attached to the garment by sewing, and the sleeve is made to reach as far as the palm of the hand. However, the main body of the garment must indeed be made exclusively though weaving.,§ The Gemara cites statements concerning other Temple vessels: Raḥava said that Rav Yehuda said: The Torah states that the Ark should be made of wood with gold plating inside and out (Exodus 25:10–11). In order to achieve this Bezalel made three arks: A middle one made of wood, whose height was nine handbreadths; an inner one made of gold, whose height was eight handbreadths; and an outer one of gold, whose height was ten handbreadths and a bit. These arks were nested.,The Gemara asks: But wasn’t it taught in a baraita that the outer ark was eleven handbreadths and a bit? The Gemara explains: This is not difficult: This statement in the baraita is in accordance with the one who said that the thickness of the gold plating was one handbreadth. According to this opinion, the outer ark’s base took up one handbreadth of its height, ten handbreadths were then needed to contain the middle ark within it, and then a bit more was needed so it could also contain the Ark’s cover. That statement of Rav Yehuda is in accordance with the one who said that the thickness of the gold plating was not one handbreadth but was a plate of gold of negligible thickness. According to this opinion, the outer ark needed to be only ten handbreadths and a bit and could still contain the outer ark and have room for the cover. And what is this additional bit? It is the ornamental crown on the edge of the outer ark.,Rabbi Yoḥa said: There were three crowns on the sacred vessels in the Temple: The crown of the altar, and of the Ark, and of the table. The regal appearance they provided symbolized power and authority: The crown of the altar symbolized the crown of priesthood; Aaron was deserving and took it, and the priesthood continues exclusively through his descendants. The crown of the table symbolized the abundance and blessing associated with the crown of kingship; David was deserving and took it for himself and his descendants after him. The crown of the Ark symbolized the crown of Torah; it is still sitting and waiting to be acquired, and anyone who wishes to take it may come and take it and be crowned with the crown of Torah. Perhaps you will say it is inferior to the other two crowns and that is why nobody has taken it; therefore, the verse states about the wisdom of Torah: “Through me kings will reign” (Proverbs 8:15), indicating that the strength of the other crowns is derived from the crown of Torah, which is greater than them all.,§ The Gemara presents a number of statements based on the idea that the Ark symbolizes the Torah: Rabbi Yoḥa raised a contradiction: According to the way the word crown is written in the Torah (Exodus 25:11), without vowels, it should be pronounced zar, meaning strange, but according to the traditional vocalization we read it as zeir, meaning crown. These two ways of understanding the word appear to contradict each other. Rabbi Yoḥa explains: The two understandings apply to two different situations: If one is deserving by performing mitzvot, it becomes a crown zeir for him; but if one is not deserving, the Torah will be a stranger zara to him and he will forget his studies.,Rabbi Yoḥa raised a contradiction: It is written: “And you shall make for yourself a wooden Ark” (Deuteronomy 10:1), implying that Moses alone was commanded to construct the Ark; and it is written: “And they shall make an Ark of acacia wood” (Exodus 25:10), implying that the Jewish people were all commanded to be involved in its construction. The apparent resolution to this contradiction is that although only Moses actually constructed the Ark, everyone was required to support the endeavor. So too, from here it is derived with regard to a Torah scholar that the members of his town should perform his work for him to support him and allow him to focus on his studies, since it is also the town’s responsibility to enable him to study.,The verse states concerning the Ark: “From within and from without you shall cover it” (Exodus 25:11). Rava said: This alludes to the idea that any Torah scholar whose inside is not like his outside, i.e., whose outward expression of righteousness is insincere, is not to be considered a Torah scholar.,Abaye said, and some say it was Rabba bar Ulla who said: Not only is such a person not to be considered a Torah scholar, but he is called loathsome, as it is stated: “What then of one loathsome and foul, man who drinks iniquity like water” (Job 15:16). Although he drinks the Torah like water, since he sins, his Torah is considered iniquitous and this makes him loathsome and foul.,Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: What is the meaning of that which is written: “Why is there a price in the hand of a fool to buy wisdom, as he has no heart?” (Proverbs 17:16)? This expresses the following sentiment: Woe to them, haters of Torah scholars, a euphemism for the Torah scholars themselves, who immerse themselves in Torah and have no fear of Heaven. They are fools; they try to acquire the wisdom of Torah, but since they have no fear of Heaven in their hearts they lack the ability to do so.,Rabbi Yannai declared that the situation may be expressed by the following sentiment: Pity him who has no courtyard but senselessly makes a gate for his courtyard. Fear of Heaven is like the courtyard, and the study of Torah is the gate that provides entrance to the courtyard. The study of Torah is purposeful only if it leads to fear of Heaven.,Rava said to the Sages in the study hall: I beg of you, do not inherit Gehenna twice. By studying Torah without the accompanying fear of Heaven, not only are you undeserving of the World-to-Come, but even in this world you experience Gehenna, as you spend all your time in study and fail to benefit from worldly pleasure.,Rabbi Yehoshua ben Levi said: What is the meaning of that which is written: “And this is the Torah which Moses put sam before the children of Israel” (Deuteronomy 4:44)? The word sam is written with the letter sin and means put; it is phonetically similar to the word sam written with the letter samekh, meaning a drug. This use of this word therefore alludes to the following: If one is deserving, the Torah becomes a potion sam of life for him. If one is not deserving, the Torah becomes a potion of death for him. And this idea is what Rava said: For one who is skillful in his study of Torah and immerses himself in it with love, it is a potion of life; but for one who is not skillful in his studies, it is a potion of death.,Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan raised a contradiction: It was written: “The precepts of the Lord are upright, gladdening the heart” (Psalms 19:9), but it is also written: “The word of the Lord is refining” (Psalms 18:31), which implies that the study of Torah can be a distressing process by which a person is refined like metal smelted in a smith’s fire. He reconciles these verses as follows: For one who is deserving, the Torah gladdens him; for one who is not deserving, it refines him. Reish Lakish said: This lesson emerges from that second verse itself: For one who is deserving, the Torah refines him for life; for one who is not deserving, it refines him for death.,The verse states: “Fear of the Lord is pure, it stands forever” (Psalms 19:10). Rabbi Ḥanina said: This is referring to one who studies Torah in purity; for such a person the Torah will remain with him forever. What is this; what does it mean to study in purity? One first marries a woman and afterward studies Torah. Since he is married, his heart will not be occupied with thoughts of sin, which could lead him to become impure.,In the same Psalm the verse states: “The testimony of God is faithful” (Psalms 19:8). Rabbi Ḥiyya bar Abba said: This alludes to the fact that the Torah is faithful to testify about those who study it and those who do not.,The Gemara returns to its discussion concerning the sacred vessels: The verse states with regard to the covers for the Tabernacle that they are “work of an embroiderer” (Exodus 26:36), and it also states they are “work of a designer” (Exodus 26:31). How can both descriptions be reconciled? Rabbi Elazar said: They embroidered the place where they had designed. They first marked a design on the material in paint, and then they embroidered it.,A Sage taught in the name of Rabbi Neḥemya: “Work of an embroiderer” refers to needlework, which therefore produces only one face. The design is made with a needle passing back and forth from both sides of the curtain, and consequently an identical parallel image, or one face, is formed on both sides. “Work of a designer” refers to woven work, which therefore produces two faces. Although formed together, the two sides of the material were not identical; for example, sometimes an eagle appeared on one side while a lion was on the other side.,§ It was taught in the mishna: When dressed in these eight garments, the High Priest may be consulted for the decision of the Urim VeTummim. When Rav Dimi came from Eretz Yisrael to Babylonia, he said: The garments in which the High Priest serves are also worn when the priest anointed for war serves. This priest is appointed to recite words of encouragement to the nation before it goes out to war (see Deuteronomy 20:2). As it is stated: “And the sacred garments of Aaron shall be for his sons after him” (Exodus 29:29), which is taken to refer to the one who comes after him in greatness, meaning the priest whose rank is one lower than the High Priest, i.e., the priest anointed for war.,Rav Adda bar Ahava raised an objection, and some say it unattributed: It is taught in a baraita: One might have thought that the son of the priest anointed for war serves in his place, i.e., he inherits the position, in the same way that the son of a High Priest serves in his place if he is fit for the job;'' None |
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130. Eusebius of Caesarea, Ecclesiastical History, 4.24, 7.30.19 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • House church • House community • House, possession of • Household/Station codes (Haustafeln) • architecture, house-churches • house-church, architecture
Found in books: Esler (2000), The Early Christian World, 711; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 101, 367, 371, 401; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 125
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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.' ' None |
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131. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • house, ‘House of Proclus’ (Athens) • household shrine • statue found in Proclus house
Found in books: Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 127; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 16
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132. Anon., Letter of Aristeas, 174, 177, 304-306, 319-320
Tagged with subjects: • House of Onias (Beth Ḥonio) • House v, • proseuche (prayer house) • proseuche (prayer house), Diaspora, Delos • proseuche (prayer house), Diaspora, Egypt • proseuche (prayer house), Diaspora, Halicarnassus
Found in books: Levine (2005), The Ancient Synagogue, The First Thousand Years, 114, 146, 166; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 86; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 148
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174 the king and handed over to him the letter written by Eleazar. The king was very anxious to meet the envoys, and gave orders that all the other officials should be dismissed and the envoy177 as he saw them began to ask them about the books. And when they had taken the rolls out of their coverings and unfolded the pages, the king stood still for a long time and then making obeisance about seven times, he said: 'I thank you, my friends, and I thank him that sent you still more, and" 304 needs. Everything they wanted was furnished for them on a lavish scale. In addition to this Dorotheus made the same preparations for them daily as were made for the king himself - for thus he had been commanded by the king. In the early morning they appeared daily at the Court, and 305 after saluting the king went back to their own place. And as is the custom of all the Jews, they washed their hands in the sea and prayed to God and then devoted themselves to reading and 306 translating the particular passage upon which they were engaged, and I put the question to them, Why it was that they washed their hands before they prayed? And they explained that it was a token that they had done no evil (for every form of activity is wrought by means of the hands) since in their noble and holy way they regard everything as a symbol of righteousness and truth.
319 would treat them as friends, as was right, and they would receive rich presents from him. He ordered preparations to be made for them to return home, and treated them most munificently. He presented each one of them with three robes of the finest sort, two talents of gold, a sideboard weighing one talent, all the furniture for three couches. 320 And with the escort he sent Eleazar ten couches with silver legs and all the necessary equipment, a sideboard worth thirty talents, ten robes, purple, and a magnificent crown, and a hundred pieces of the finest woven linen, also bowls and dishes, and two golden beakers to be dedicated to God. " None |
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133. Demosthenes, Orations, 55.23
Tagged with subjects: • hearth as symbolic centre of house • hearth as term for household • household • household,
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 149; Kapparis (2021), Women in the Law Courts of Classical Athens, 184; Parker (2005), Polytheism and Society at Athens, 13
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55.23 But I shall now endeavor to show you that he has brought a suit for such heavy damages against me without having suffered any loss or damage worthy of mention. Before they undertook this malicious action against me, my mother and theirs were intimate friends and used to visit one another, as was natural, since both lived in the country and were neighbors, and since, furthermore, their husbands had been friends while they lived.' ' None |
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134. Epigraphy, Ig I , 369, 383
Tagged with subjects: • Council House, of Athens • houses, leasing of • houses, owned by gene • houses, sacred
Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 334; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 29, 174, 202, 208
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369 These are the debts reckoned by the accountants (logistai) in the four years from Panathenaia to Panathenaia. Athena (Polias) 426/5 BC These sums the treasurers handed over, Androkles of Phlya and his colleagues, to the Greek treasurers (hellenotamiais), - of - and his colleagues, for the generals Hippokrates of Cholargos and his colleagues, in the prytany of KekropisVII, the second prytany, four days from its entry, under the (5) Council for which Megakleides was first secretary, in the archonship of Euthynos (426/5), 20 tal.; the interest on this was 5,696 dr.. Second grant (dosis), in the prytany of KekropisVII, the second prytany, seven days were left of the prytany, 50 tal.; interest on this, 2 tal. 1,970 dr.. Third grant, in the prytany of PandionisIII, the fourth prytany, five days from the prytany’s entry, 28 tal. 5,610 dr. 3½ ob.; interest on this, 1 tal. 1,719 dr. 2 ob.. Fourth grant, in the prytany of AkamantisV, (10) the eighth prytany, five days from the entry of the prytany, 44 tal. 3,000 dr.; interest on this, 1 tal. 4,700 dr. 1 ob.. Fifth grant, in the prytany of AkamantisV, the eighth prytany, ten days from the entry of the prytany, 100 tal.; interest on this, 3 tal. 5,940 dr.. Sixth grant, in the prytany of ErechtheisI, the tenth prytany, seven days from the entry of the prytany, 18 tal. 3,000 dr.; the interest on this was 4,173 dr. 4 ob.. Total of the payment of principal in the period of office of Androkles (15) and his colleagues, 261 tal. 5,610 dr. 3½ ob.. Total of the interest on the money paid in (16) the period of office of Androkles and his colleagues, 11 tal. 199 dr. 1 ob.. 425/4 BC (16) These sums the treasurers handed over, Phokiades of Oion and his colleagues, in the archonship of Stratokles (425/4) and under the Council for which Pleistias was first secretary, for the generals around the Peloponnese, Demosthenes son of Alkisthenes of Aphidna, in the prytany of OineisVI, the fourth prytany, on the third day from the prytany’s entry, from the (20) Rear Chamber (opisthodomo), 30 tal.; the interest on this was 5,910 dr.. Another grant, to the generals, Nikias son of Nikeratos of Kydantidai and his colleagues, in the prytany of PandionisIII, the ninth prytany, on the fifteenth day from the prytany’s entry, 100 tal.; the interest on this was 2 tal. 3,800 dr.. Total of the payment of principal in the period of office of Phokiades and his colleagues, 130 tal.. Total of the interest on the money paid in the period of office of Phokiades and his colleagues, 3 tal. 3,710 dr.. 424/3 BC (25) These sums the treasurers handed over, Thoukydides of Acherdous and his colleagues, in the archonship of Isarchos (424/3) and under the Council for which Epilykos was first secretary, to the old Greek treasurers (hellenotamiais), - of - and his colleagues, and the new, Charopides of Skambonidai and his colleagues, in the prytany of HippothontisVIII, the first prytany, on the twenty-sixth of the prytany, . . . 32 tal. 5,983 dr.; the interest on this was 4,665 dr. 5 ob.. Second grant, in the prytany (30) of -, the - prytany, on the twelfth of the prytany, ≥ 23 tal. . . . . . . Third grant, in the prytany of ErechtheisI, . . . 5 tal. 4,800 dr.?; the interest on this was 632 dr. 1½ ob.. Fourth grant, in the prytany of AkamantisV, the eighth prytany, on the thirtieth of the prytany, 100 tal.; the interest on this was 1 tal. 2960 dr.?. Total of the payment of principal in the period of office of Thoukydides and his colleagues, (35) 163 tal.. Total of the interest on the money paid in the period of office of Thoukydides and his (36) colleagues, ≥ 2 tal. 5,210 dr.. 423/2 BC (36) These sums the treasurers handed over, Timokles of Eitea and his colleagues, in the archonship of Ameinias (423/2) and under the Council for which Demetrios of Kollytos was first secretary, . . . of Myrrhinous and his colleagues, in the prytany of AkamantisV, the first prytany, on the twelfth of the prytany, 64 tal. 4,720 dr.; the interest on this was (40) 4,244 dr. 5 ob.. Second grant, in the prytany of PandionisIII, the third prytany, on the twelfth of the prytany, 2 tal. 5,500 dr.; the interest on this was 163 dr. 5 ob.. Third grant, in the prytany of -, the fourth prytany, on the fourth of the prytany, from the Samians?, 11 tal. 3,300 dr.; interest on this was 582 dr. 1 ob.. Fourth grant, in the prytany of AiantisIX, the eighth prytany, on the twenty-fourth of the prytany, 100 tal.; interest on this was 1,700 dr.. (45) Fifth grant, in the prytany of LeontisIV, the tenth prytany, on the third of the prytany, 18 tal. 122 dr. 2½ ob.; interest on this, 122 dr. 2½ ob.. Total of the payment of principal in the period of office of Timokles and his colleagues, 192 tal. 1,642 dr. 2½ ob.. Total of the interest on the money paid in the period of office of Timokles and his colleagues 1 tal. 813 dr. 1½ ob.. Total of the whole of Athena’s payments in the four years from Panathenaia to Panathenaia, 747 tal. 1,253 dr.. (50) Total of the whole of Athena’s interest in the four years from Panathenaia to Panathenaia, (51) ≥ 18 tal. 3,935 dr. Athena Nike (51) These sums of Athena Nike, in the prytany of -, the - prytany, on the fourth of the prytany, Timokles of Eitea and his colleagues handed over: 6 tal.; the interest on this was ≥ 100 dr.. Other Gods These debts to the Other Gods were reckoned by the accountants (logistai) in the four years from (55) Panathenaia to Panathenaia. These sums the treasurers of the Other Gods, Gorgoinos son of Oineides of Ikarion and his colleagues, handed over from the monies of each god, in the archonship of Ameinias (423/2), to the generals . . . , . . . under the Council for which Demetrios was first secretary in the prytany of AkamantisV? the first prytany? . . . of Hekatombaion? . . . . . . : Artemis Agrotera . . . (60) . . . interest on this ≥ 360 dr.. . . . . . . interest on this . . . ≥ 5,170 dr. . . . . . . Poseidon at Sounion ≥ 5 tal. 2,000 dr.; interest on this ≥ 370 dr. . . . . . . interest on this . . . Artemis at Mounichia 1 tal. 4,551 dr. 1½ ob.; interest on this . . . ≥ 226 dr. 1 ob.; interest on this . . . (65) . . . ≥ 1,976 dr. 2 ob. . . . ≥ 14 dr. 4 ob.; interest on this ≥ 2½ ob.; Aphrodite at the Hippolyteion . . . ≥ 3 dr. 5½ ob.; the Muses ≥ 500 dr.; interest on this 6 dr. 2 ob.; Apollo Zoster . . . Adrasteia 86 dr.; interest on this 1 dr.; Bendis 86 dr.; interest on this 1 dr.; . . . ≥ 1¾ ob.; Apollo . . . interest on this 8 dr. . . . Herakles at Kynosarges (70) 20 dr.; interest on this 1½ ob. . . . Demophon . . . interest on this . . . Athena at Pallenis ≥ 1 tal. 5,200 dr.; interest on this 129 dr. 3¾ ob.; Apollo . . . . . . Artemis Brauronia 1,396 dr. 4 ob.; interest on this ≥ 16 dr. . . . . . . ≥ 1,110 dr. . . . Athena at the Derioneian Palladion ≥ 850 dr.; interest on this ≥ 11 dr. . . . ≥ 1,700 dr. . . . interest on this 20 dr. ½ ob.; Poseidon Kalaureatis . . . (75) interest on this . . . Total of the principal of the Other Gods paid in the first grant in the period of office of Gorgoinos 30 tal. 5,990 dr.; total of the interest on this payment ≥ 2,120 dr.. The treasurers of the Other Gods handed over the second grant, Gorgoinos son of Oineides of Ikarion and his colleagues, god by god, from the monies, in the prytany of LeontisIV, the tenth prytany, on the twenty-third (ogdoei phthinontos) of Skirophorion, on the twentieth of the prytany: Artemis Agrotera (80) 4 tal. 1,950 dr.; interest on this 14 dr. 4½ ob.; Aphrodite in the Gardens 2 tal. 5,175 dr. 1 ob.; interest on this 9 dr. 4½ ob. . . . ≥ 2,840 dr.; interest on this 1 dr. 3¾ ob.; Dionysos, 356 dr. 1 ob.; interest on this 1½ ob.. . . . interest on this . . . Poseidon at Sounion 4 tal. 1,527 dr. 4½ ob.; interest on this 14 dr. 2¾ ob.; . . . 4,749 dr. 4 ob.; interest on this 2 dr. 4½ ob.; Artemis at Mounichia . . . . . . ≥ 1 dr. 2 ob.; Theseus 808 dr. 4½ ob.; interest on this 2¾ ob.; Ilissos 402 dr. 1 ob.; interest on this (85) 1½ ob.; . . . interest on this . . . Hephaistos 1 tal. 1,748 dr.; interest on this 4 dr. 2½ ob. Aphrodite at the Hippolyteion ≥ 1 dr. 2 ob.; interest on this . . . Muses 521 dr.; interest on this 1¾ ob.; god of strangers (theo chseniko) . . . . . . interest on this . . . Herakles at Kynosarges 80 dr.; interest on this ½ ob.; Demophon . . . Athena at Pallenis 3,418 dr. 1 ob.; interest on this 1 dr. 5½ ob.; Apollo . . . interest . . . Artemis Brauronia 353 dr. 2½ ob.; interest on this 1½ ob.; (90) . . . Athena at the Palladion 2 dr. 1½ ob.; interest on this . . . . . . 144 dr. 3 ob.; interest on this ½ ob.. Mother at Agrai ≥ 200 dr. . . . ≥ 2 dr.; interest on this ½ ob.; Athena Zosteria ≥ 100 dr. . . . 427 dr.; interest on this 1½ ob.. Total of the principal of the Other Gods paid in the second grant in the period of office of Gorgoinos 23 tal. 5,998 dr.; (95) total interest on this money 82 dr.. Total of the principal paid in the period of office of Gorgoinos 54 tal. 5,988 dr.. Total of all the interest on this money ≥ 2,200 dr.. Accumulated interest on payments made before this accounting period This was reckoned by the accountants (logistai) as interest over the four years on the monies of the Goddess for which the previous accountants reckoned the interest and handed over in the seven years, on four thousand talents, (100) one talent, four thousand five hundred and twenty-two drachmas: the interest on this was 195 tal. 1,713 dr. 3 ob.. They reckoned as interest for the Other Gods in the four years on what the previous accountants reckoned and handed over in the seven years, five hundred talents, two hundred talents, sixty talents, six talents, one thousand and ninety drachmas, five drachmas, (105) four drachmas in the four years 37 tal. 2,338 dr. 2½ ob.. They also reckoned interest for the monies of Athena Nike in the four years which the previous accountants reckoned and handed over in the seven years, twenty talents, two talents three thousand and ninety drachmas, eight drachmas, two obols, 1 tal. 592 dr. 5 ob.. They reckoned as interest on the monies of Hermes in the four years, which the previous (110) accountants reckoned and handed over in the seven years, ≥ one talent four hundred and ninety drachmas . . . ≥ 316 dr.. Summary of Athena Nike, principal owed in eleven years, 28 tal. 3,548 dr. 2 ob.; of Athena Nike, the interest was ≥ 5 tal. 191 dr. 2½ ob., but ≤ 6 tal. 1,131 dr. 2½ ob.. of Athena Polias, in eleven years, principal owed, 4,748 tal. 5,775 dr.; (115) of Athena Polias, the interest in eleven years was 1,243 tal. 3,804 dr.. In eleven years of Athena Nike and Polias 4,777 tal. 3,323 dr. 2 ob.; in eleven years the total interest of Polias and Nike ≥ 1,248 tal. 3,995 dr. 2½ ob., but ≤ 1,249 tal. 4,935 dr. 2½ ob.. For the Other Gods, total of the principal paid in eleven years 821 tal. 1,087 dr.; (120) for the Other Gods, total of the whole interest in eleven years . . . . . . Whole principal in eleven years for all the gods ≥ 5,599 tal. 4,900 dr.; total of the whole interest in eleven years for all the gods . . . . . . text from Attic Inscriptions Online, IG I3
369 - Loans from the sacred treasuries, 433/2-423/2 BC ' ' None |
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135. Epigraphy, Seg, 33.932, 50.168
Tagged with subjects: • household • houses, leasing of • houses, public • slaves, household
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 162, 651; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 219, 306
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50.168 Face A col. 1 . . . fourth quarter, (5) Mounichion, for - Prakterios, a ram, 12 dr.; Thargelion, . . . by the tower, a sheep, 12 dr.; Skirophorion, (10) . . . in the agora, a ram, 12 dr., on the eleventh or twelfth?, for Zeus Horios, a sheep, 12 dr., for . . . , a sheep, 11 dr., ...? the following . . . . . . in the year of the - in (?) . . . each (15) . . . in order as is written . . . the one on the . . . by the Eleusinion . . . in Kynosoura . . . by the Herakleion;11 (20) ...? fourth quarter, Mounichion, . . . a sheep, 12 dr.; ...? first quarter, Hekatombaion, (25) on the date, for Apollo? Apotropaios, a goat, 12 dr.; second quarter, Pyanopsion, . . . a pregt sheep, 17 dr.; fourth quarter, Mounichion, (30) . . . a goat, 12 dr., . . . 12 dr.; ...? fourth quarter, Mounichion, . . . -aios, a goat, 12 dr., (35) . . . , a sheep, 12 dr., . . . , a sheep, 12 dr., . . . , a sheep, 12 dr.; . . . prior? sequence (dramosunē), (40) second quarter, Pyanopsion, . . . , a bovine, 90 dr.; third quarter, Gamelion, . . . -idai, a pregt sow, 70 (?) dr.; fourth quarter, Mounichion, (45) . . . Nymphagetes, a goat, 12 dr.; Thargelion? . . . river (?), a ram, 12 dr., . . . a goat, 12 dr., . . . a ram, 12 dr., (50) . . . a goat, 12 dr., . . . a sheep, 12 dr., . . . a sheep, 11 dr.; Skirophorion?, . . . a sheep, 12 dr., (55) for Athena Hellotis,10 a piglet, 3 dr., . . . col. 2 . . . these the demarch of Marathon sacrifices . . . within ten days, for the hero . . . a piglet, 3 dr., table for the hero, 1 dr.?; (5) Boedromion, before the Mysteries . . . a bovine, 90 dr., a sheep, 12 dr., for Kourotrophos a sheep, 11 dr.?; second quarter, Posideon . . . a bovine, 150 dr., a sheep, 12 dr., for the heroine a sheep, 11 dr.?, priestly dues (hierōsuna), 7 dr., for Earth in the fields (Gēi eg guais), a pregt bovine, 90 (?) dr., priestly dues (hierōsuna), 4 dr.?, (10) at the rite (teletēi), baskets (?) (spuridia??), 40 dr.; third quarter, Gamelion . . . for Daira, a pregt sheep, 16 dr., priestly dues (hierōsuna), 1 dr., for Earth at the oracle (Gēi epi tōi manteiōi), a sheep, 11 dr., for Zeus Hypatos? . . . for Ioleus, a sheep, 12 dr., for Kourotrophos, a piglet, 3 dr., a table, (15) 1 dr., priestly dues (hierōsuna), 2 dr. 1½ ob., for the hero Pheraios a sheep, 12 dr. ?, for the heroine, a sheep, 11 dr., priestly dues (hierōsuna), 3 dr.; Elaphebolion, on the tenth, for Earth at the oracle (Gēi epi tōi manteiōi), a completely black he-goat, 15 dr., priestly dues (hierōsuna) . . . ; fourth quarter, Mounichion, for Aristomachos, (20) a bovine, 90 dr., a sheep, 12 dr., for the heroine, a sheep, 11 dr., priestly dues (hierōsuna), 7 dr., for the Youth (Neaniai), a bovine, 90 dr., a sheep, 12 dr., a piglet 3 dr., for the heroine, a sheep, 11 dr., priestly dues (hierōsuna), 7 dr. 1½ ob.; these the demarch of Marathon sacrifices, for the hero in Drasileia, a sheep, 12 dr., a table, 1 dr., for the heroine, a sheep, 11 dr., (25) for the hero by the marsh sanctuary (Hellōtion), a sheep, 12 dr., a table, 1 dr., for the heroine, a sheep, 11 dr.; Thargelion, for Achaia, a ram, 12 dr., a female (i.e. a ewe), 11 dr., priestly dues (hierōsuna), 3 dr., for the Fates (Moirais), a piglet, 3 dr., priestly dues (hierōsuna), 1½ ob.; (30) Skirophorion, before Skira, for Hyttenios, the annual offerings (hōraia), a sheep, 12 dr., for Kourotrophos, a piglet, 3 dr., priestly dues (hierōsuna), 2 dr. 1½ ob., for the Tritopatreis, a sheep, 12 dr.?, priestly dues (hierōsuna), 2 dr., for the Akamantes, a sheep, 12 dr., priestly dues (hiereōsuna), 2 dr.; these every other year, prior sequence (protera dramosunē), (35) Hekatombaion, for Athena Hellotis,10 a bovine, 90 dr., three sheep, 33 dr., a piglet, 3 dr., priestly dues (hierōsuna), 7 dr. 1½ ob., for Kourotrophos, a sheep, 11 dr., a piglet, 3 dr., priestly dues (hierōsuna), 1 dr. 1½ ob., for the laurel-bearers (daphnēphorois), 7 dr.; these are sacrificed every other year, after the archonship of Euboulos (40) for the Tetrapoleis, posterior sequence (hustera dramosunē), Hekatombaion, for Athena Hellotis,10 a sheep, 11 dr., for Kourotrophos, a piglet, 3 dr., priestly dues (hierōsuna), 1 dr. 1½ ob.; Metageitnion, for Eleusinia, a bovine, 90 dr., for the Girl (Korēi), a ram, 12 dr., 3 piglets, 9 dr., priestly dues (hierōsuna), (45) 6 dr. 4½ ob., a sixth (hekteus) of barley, 4 ob., a chous of wine 1 dr., for Kourotrophos, a sheep, 11 dr., priestly dues (hierōsuna), 1 dr., for Zeus Anthaleus, a sheep, 12 dr., priestly dues (hierōsuna), 2 dr.; Anthesterion, for Eleusinia, a pregt sow, 70 (?) dr., priestly dues (hierōsuna), 1 dr., for Chloe by the property of Meidylos, a pregt sow, 70 dr.?, (50) priestly dues (hierōsuna), 1 dr., a sixth (hekteus) of barley, 4 ob., a chous of wine 1 dr.; Skirophorion, before Skira, for Galios, a ram, 12 dr., priestly dues (hierōsuna), 2 dr., for the well (?) (phreatos), 6 dr., for the Tritopatreis, a table, 1 dr.. At Trikorynthos these every year, first quarter, (55) Metageitnion, for Hera,12 a bovine, 90 dr., a sheep, 11 dr. . . . for Kourotrophos . . . Face B . . . -sistratos of Marathon . . . of Marathon, 20 dr., Archenautes of Marathon, 22 (?) dr., . . . (≥) 10 dr., Hegesistratos of Marathon, . . . -doros . . . Isodikos of Oinoe, (≥) 10 dr., (5) . . . -gonos, Hagnostratos of Marathon, . . . , Patrokles of Oinoe, (≥) 10 dr., . . . 612 dr. 3 ob. (?), . . . of Marathon, . . . of Oinoe, . . . . . . -chos . . . of Marathon . . . . . . (≥) 30 dr. (?) . . . (≥) 20 dr. (?) (10) . . . (≥) 20 dr. (?) . . . . . . of Marathon . . . . . . (≥) 11 dr. (?) . . . (15) . . . (≥) 20 dr. (?) . . . . . . . . . (≥) 3 dr. (?) . . . of Marathon, 60 dr. (?) . . . of Marathon, 12 dr. (?) (20) . . . . . . About 28 lines illegible (50) . . . Hagetor of Probalinthos (?) . . . . . . (≥) 70 dr. . . . . . . . of Marathon, 11 dr. (?), . . . About 8 lines illegible (61) . . . (≥) 2 dr. (?) . . . . . . text from Attic Inscriptions Online, SEG
50.168 - The sacrificial calendar of the Marathonian Tetrapolis ' ' None |
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136. Strabo, Geography, 5.4.8
Tagged with subjects: • House of the Centenary, Pompeii • residential housing
Found in books: Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 135; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 172
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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.'' None |
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137. Valerius Maximus, Memorable Deeds And Sayings, None
Tagged with subjects: • Alexander the Great, and Pindar’s house • Cornelius Scipio Africanus, P., his house • Livius Drusus, M., his house • Petronius, on Trimalchio’s house • Trimalchio, his house • Tullius Cicero, M., his house in Rome • access, to houses • house • house, access to • house, and damnatio memoriae • house, atrium • house, imagines in • house, public versus private nature • houses/domus, private-to-public dynamic • lares (household gods)
Found in books: Mueller (2002), Roman Religion in Valerius Maximus, 104, 105; Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 243; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 75, 153, 186, 191
| 2.10.2 But what wonder that due honour was given to Metellus by his fellow-citizens, which an enemy did not refrain to render to the elder Africanus? For Antiochus, in the war which he made against the Romans, having taken Scipio's son prisoner, not only treated him honourably, but also sent him to his father, laden with royal gifts, though Antiochus had been by then almost driven out of his kingdom by him. But the enraged king rather chose to reverence the majesty of so great a man, than avenge his own misfortune." " None |
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138. None, None, nan
Tagged with subjects: • Livius Drusus, M., his house • house • house, access to
Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 307; Tuori (2016), The Emperor of Law: The Emergence of Roman Imperial Adjudication<, 51
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139. None, None, nan
Tagged with subjects: • House community • household codes
Found in books: Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 398, 401; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 168
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140. None, None, nan
Tagged with subjects: • House and temple, relationship of • house, sacred • houses • houses, owned by phratries • houses, sacred • sanctuaries, fountain houses at
Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 181; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 6, 37, 379; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 8, 164
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141. None, None, nan
Tagged with subjects: • Guest house • Rome, House of the Valerii (Celio) • Rome, house of the Aradii, Caelian hill • atria, in Roman houses • curia, senate-house, municipal • residential housing
Found in books: Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 136, 138, 140; Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 133, 228; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 194; McGinn (2004), The Economy of Prostitution in the Roman world: A study of Social History & The Brothel. 17
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142. None, None, nan
Tagged with subjects: • Council House, of Athens • houses, leasing of • houses, owned by gene • houses, sacred
Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 334; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 29, 174, 202, 208
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143. None, None, nan
Tagged with subjects: • Athens, City, house of the arrephoroi • Eleusis,, houses of the priestesses at • houses, mortgaged • houses, owned by gene • houses, sacred • mens house
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 158; Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 202; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 131, 187, 188
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144. None, None, nan
Tagged with subjects: • household • houses • houses, leasing of • houses, public • houses, sacred • houses, tenement (συνοικία)
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 149; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 17, 18, 28, 231
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