1. Septuagint, Tobit, 1.6-1.8, 1.10-1.13, 7.12, 11.18 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •tithe, in early biblical literature, conflicting biblical laws for •dietary laws biblical •food laws •purity (see also food laws) Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 47; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 215; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 157, 165; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 246 | 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. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.8. the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father. 1.10. Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles; 1.11. but I kept myself from eating it, 1.12. because I remembered God with all my heart. 1.13. Then the Most High gave me favor and good appearance in the sight of Shalmaneser, and I was his buyer of provisions. 7.12. So Raguel said, "Take her right now, in accordance with the law. You are her relative, and she is yours. The merciful God will guide you both for the best." 11.18. Ahikar and his nephew Nadab came, |
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| 2. Septuagint, Habakkuk, 1.13, 2.2, 2.4 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •law, laws Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 89 |
| 3. Septuagint, Genesis, 3 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •sumptuary laws Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 57, 323, 324, 328, 335, 336, 343, 344, 423 |
| 4. Septuagint, Daniel (Theodotionis Versio), 9.27, 11.31, 12.11 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •law, laws Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42 |
| 5. Septuagint, Daniel, 9.27, 11.31, 12.11 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •law, laws Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42 |
| 6. Hebrew Bible, Numbers, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 246, 247, 248 |
7. Hebrew Bible, Job, 11.6-11.7, 37.23 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jesus, laws of moses related to •laws, jesus related to •noachide laws Found in books: Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 235; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 174| 11.6. "וְיַגֶּד־לְךָ תַּעֲלֻמוֹת חָכְמָה כִּי־כִפְלַיִם לְתוּשִׁיָּה וְדַע כִּי־יַשֶּׁה לְךָ אֱלוֹהַ מֵעֲוֺנֶךָ׃", 11.7. "הַחֵקֶר אֱלוֹהַ תִּמְצָא אִם עַד־תַּכְלִית שַׁדַּי תִּמְצָא׃", 37.23. "שַׁדַּי לֹא־מְצָאנֻהוּ שַׂגִּיא־כֹחַ וּמִשְׁפָּט וְרֹב־צְדָקָה לֹא יְעַנֶּה׃", | 11.6. "And that He would tell thee the secrets of wisdom, That sound wisdom is manifold! Know therefore that God exacteth of thee less than thine iniquity deserveth.", 11.7. "Canst thou find out the deep things of God? Canst thou attain unto the purpose of the Almighty?", 37.23. "The Almighty, whom we cannot find out, is excellent in power, Yet to judgment and plenteous justice He doeth no violence.", |
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8. Hebrew Bible, Exodus, 1, 1.22-2.2, 2, 3, 4, 5, 6, 7, 8, 9, 10, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 13.6, 13.7, 13.8, 13.9, 15.25, 16.23, 18.22, 19.10, 19.11, 19.12, 19.13, 19.14, 19.15, 19.19, 20, 20.3, 20.13, 21.1, 21.2, 21.3, 21.4, 21.5, 21.6, 21.7, 21.8, 21.9, 21.10, 21.11, 21.12, 21.13, 21.14, 21.15, 21.16, 21.17, 21.24, 22.16, 22.25, 22.26, 22.27, 23.19, 23.20, 23.21, 23.22, 24.1, 24.2, 24.9, 24.10, 24.11, 25, 27.17, 28, 29, 29.20, 29.21, 30.1, 30.17, 30.18, 30.19, 30.20, 30.21, 32.8, 32.28, 34.15, 34.16, 34.26, 34.29, 34.30, 34.31, 34.32, 34.33, 34.34, 34.35, 40.2, 47.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 116 | 34.30. "And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him.", |
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9. Hebrew Bible, Esther, 2.3, 2.5, 2.6, 3.6, 8.5, 8.17, 10.1-11.1, 10.9, 10.13, 11.2-12.6, 13.8, 13.8-14.9, 13.9, 13.13, 14.5, 14.15, 14.16, 14.17, 155 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 146, 155| 8.17. "וּבְכָל־מְדִינָה וּמְדִינָה וּבְכָל־עִיר וָעִיר מְקוֹם אֲשֶׁר דְּבַר־הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ שִׂמְחָה וְשָׂשׂוֹן לַיְּהוּדִים מִשְׁתֶּה וְיוֹם טוֹב וְרַבִּים מֵעַמֵּי הָאָרֶץ מִתְיַהֲדִים כִּי־נָפַל פַּחַד־הַיְּהוּדִים עֲלֵיהֶם׃", | 8.17. "And in every province, and in every city, whithersoever the king’s commandment and his decree came, the Jews had gladness and joy, a feast and a good day. And many from among the peoples of the land became Jews; for the fear of the Jews was fallen upon them.", |
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10. Hebrew Bible, Jonah, 1.2-1.3, 1.9, 3.2 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 24; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 149| 1.2. "קוּם לֵךְ אֶל־נִינְוֵה הָעִיר הַגְּדוֹלָה וּקְרָא עָלֶיהָ כִּי־עָלְתָה רָעָתָם לְפָנָי׃", 1.3. "וַיָּקָם יוֹנָה לִבְרֹחַ תַּרְשִׁישָׁה מִלִּפְנֵי יְהוָה וַיֵּרֶד יָפוֹ וַיִּמְצָא אָנִיָּה בָּאָה תַרְשִׁישׁ וַיִּתֵּן שְׂכָרָהּ וַיֵּרֶד בָּהּ לָבוֹא עִמָּהֶם תַּרְשִׁישָׁה מִלִּפְנֵי יְהוָה׃", 1.9. "וַיֹּאמֶר אֲלֵיהֶם עִבְרִי אָנֹכִי וְאֶת־יְהוָה אֱלֹהֵי הַשָּׁמַיִם אֲנִי יָרֵא אֲשֶׁר־עָשָׂה אֶת־הַיָּם וְאֶת־הַיַּבָּשָׁה׃", 3.2. "קוּם לֵךְ אֶל־נִינְוֵה הָעִיר הַגְּדוֹלָה וִּקְרָא אֵלֶיהָ אֶת־הַקְּרִיאָה אֲשֶׁר אָנֹכִי דֹּבֵר אֵלֶיךָ׃", | 1.2. "’Arise, go to Nineveh, that great city, and proclaim against it; for their wickedness is come up before Me.’", 1.3. "But Jonah rose up to flee unto Tarshish from the presence of the LORD; and he went down to Joppa, and found a ship going to Tarshish; so he paid the fare thereof, and went down into it, to go with them unto Tarshish, from the presence of the LORD.", 1.9. "And he said unto them: ‘I am an Hebrew; and I fear the LORD, the God of heaven, who hath made the sea and the dry land.’", 3.2. "’Arise, go unto Nineveh, that great city, and make unto it the proclamation that I bid thee.’", |
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11. Hebrew Bible, Deuteronomy, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 245, 246| 26.12. "כִּי תְכַלֶּה לַעְשֵׂר אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַשְּׁלִישִׁת שְׁנַת הַמַּעֲשֵׂר וְנָתַתָּה לַלֵּוִי לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה וְאָכְלוּ בִשְׁעָרֶיךָ וְשָׂבֵעוּ׃", | 26.12. "When thou hast made an end of tithing all the tithe of thine increase in the third year, which is the year of tithing, and hast given it unto the Levite, to the stranger, to the fatherless, and to the widow, that they may eat within thy gates, and be satisfied,", |
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| 12. Hebrew Bible, Song of Songs, 2.8, 5.2, 6.2-7.11, 8.13 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 234 |
13. Hebrew Bible, Leviticus, None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 246, 247| 27.33. "לֹא יְבַקֵּר בֵּין־טוֹב לָרַע וְלֹא יְמִירֶנּוּ וְאִם־הָמֵר יְמִירֶנּוּ וְהָיָה־הוּא וּתְמוּרָתוֹ יִהְיֶה־קֹדֶשׁ לֹא יִגָּאֵל׃", | 27.33. "He shall not inquire whether it be good or bad, neither shall he change it; and if he change it at all, then both it and that for which it is changed shall be holy; it shall not be redeemed.", |
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14. Hebrew Bible, Malachi, 3.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •laws Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86| 3.1. "הָבִיאוּ אֶת־כָּל־הַמַּעֲשֵׂר אֶל־בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר יְהוָה צְבָאוֹת אִם־לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד־בְּלִי־דָי׃", 3.1. "הִנְנִי שֹׁלֵחַ מַלְאָכִי וּפִנָּה־דֶרֶךְ לְפָנָי וּפִתְאֹם יָבוֹא אֶל־הֵיכָלוֹ הָאָדוֹן אֲשֶׁר־אַתֶּם מְבַקְשִׁים וּמַלְאַךְ הַבְּרִית אֲשֶׁר־אַתֶּם חֲפֵצִים הִנֵּה־בָא אָמַר יְהוָה צְבָאוֹת׃", | 3.1. "Behold, I send My messenger, and he shall clear the way before Me; and the Lord, whom ye seek, will suddenly come to His temple, and the messenger of the covet, Whom ye delight in, Behold, he cometh, Saith the LORD of hosts.", |
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15. Hebrew Bible, Micah, 5.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •noahide laws Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 366| 5.14. "וְעָשִׂיתִי בְּאַף וּבְחֵמָה נָקָם אֶת־הַגּוֹיִם אֲשֶׁר לֹא שָׁמֵעוּ׃", | 5.14. "And I will execute vengeance in anger and fury upon the nations, Because they hearkened not.", |
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16. Hebrew Bible, Proverbs, 1.8-1.19, 1.21-1.30, 2.12-2.19, 2.64, 5.3, 6.18, 6.20-6.35, 7.5-7.27, 8.17, 8.20, 8.22-8.31, 9.13-9.18, 13.20, 15.8, 15.23, 21.9, 29.24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •jesus, laws of moses related to •laws, jesus related to •food laws, permitted and non-permitted species •dietary laws •purity (see also food laws) •dietary laws in acts •dietary laws in the gospels •noahide laws •mamzer and legal fiction, marah laws given at •laws •plato, on positive laws need for a savior •food/dietary laws •food laws •middle assyrian laws Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 66; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 75; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 334, 337; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 64, 77, 174; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 234; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 80; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 145; Schiffman (1983), Testimony and the Penal Code, 113; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 114; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 253| 1.8. "שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל־תִּטֹּשׁ תּוֹרַת אִמֶּךָ׃", 1.9. "כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ וַעֲנָקִים לְגַרְגְּרֹתֶיךָ׃", 1.11. "אִם־יֹאמְרוּ לְכָה אִתָּנוּ נֶאֶרְבָה לְדָם נִצְפְּנָה לְנָקִי חִנָּם׃", 1.12. "נִבְלָעֵם כִּשְׁאוֹל חַיִּים וּתְמִימִים כְּיוֹרְדֵי בוֹר׃", 1.13. "כָּל־הוֹן יָקָר נִמְצָא נְמַלֵּא בָתֵּינוּ שָׁלָל׃", 1.14. "גּוֹרָלְךָ תַּפִּיל בְּתוֹכֵנוּ כִּיס אֶחָד יִהְיֶה לְכֻלָּנוּ׃", 1.15. "בְּנִי אַל־תֵּלֵךְ בְּדֶרֶךְ אִתָּם מְנַע רַגְלְךָ מִנְּתִיבָתָם׃", 1.16. "כִּי רַגְלֵיהֶם לָרַע יָרוּצוּ וִימַהֲרוּ לִשְׁפָּךְ־דָּם׃", 1.17. "כִּי־חִנָּם מְזֹרָה הָרָשֶׁת בְּעֵינֵי כָל־בַּעַל כָּנָף׃", 1.18. "וְהֵם לְדָמָם יֶאֱרֹבוּ יִצְפְּנוּ לְנַפְשֹׁתָם׃", 1.19. "כֵּן אָרְחוֹת כָּל־בֹּצֵעַ בָּצַע אֶת־נֶפֶשׁ בְּעָלָיו יִקָּח׃", 1.21. "בְּרֹאשׁ הֹמִיּוֹת תִּקְרָא בְּפִתְחֵי שְׁעָרִים בָּעִיר אֲמָרֶיהָ תֹאמֵר׃", 1.22. "עַד־מָתַי פְּתָיִם תְּאֵהֲבוּ פֶתִי וְלֵצִים לָצוֹן חָמְדוּ לָהֶם וּכְסִילִים יִשְׂנְאוּ־דָעַת׃", 1.23. "תָּשׁוּבוּ לְתוֹכַחְתִּי הִנֵּה אַבִּיעָה לָכֶם רוּחִי אוֹדִיעָה דְבָרַי אֶתְכֶם׃", 1.24. "יַעַן קָרָאתִי וַתְּמָאֵנוּ נָטִיתִי יָדִי וְאֵין מַקְשִׁיב׃", 1.25. "וַתִּפְרְעוּ כָל־עֲצָתִי וְתוֹכַחְתִּי לֹא אֲבִיתֶם׃", 1.26. "גַּם־אֲנִי בְּאֵידְכֶם אֶשְׂחָק אֶלְעַג בְּבֹא פַחְדְּכֶם׃", 1.27. "בְּבֹא כשאוה [כְשׁוֹאָה ] פַּחְדְּכֶם וְאֵידְכֶם כְּסוּפָה יֶאֱתֶה בְּבֹא עֲלֵיכֶם צָרָה וְצוּקָה׃", 1.28. "אָז יִקְרָאֻנְנִי וְלֹא אֶעֱנֶה יְשַׁחֲרֻנְנִי וְלֹא יִמְצָאֻנְנִי׃", 1.29. "תַּחַת כִּי־שָׂנְאוּ דָעַת וְיִרְאַת יְהֹוָה לֹא בָחָרוּ׃", 2.12. "לְהַצִּילְךָ מִדֶּרֶךְ רָע מֵאִישׁ מְדַבֵּר תַּהְפֻּכוֹת׃", 2.13. "הַעֹזְבִים אָרְחוֹת יֹשֶׁר לָלֶכֶת בְּדַרְכֵי־חֹשֶׁךְ׃", 2.14. "הַשְּׂמֵחִים לַעֲשׂוֹת רָע יָגִילוּ בְּתַהְפֻּכוֹת רָע׃", 2.15. "אֲשֶׁר אָרְחֹתֵיהֶם עִקְּשִׁים וּנְלוֹזִים בְּמַעְגְּלוֹתָם׃", 2.16. "לְהַצִּילְךָ מֵאִשָּׁה זָרָה מִנָּכְרִיָּה אֲמָרֶיהָ הֶחֱלִיקָה׃", 2.17. "הַעֹזֶבֶת אַלּוּף נְעוּרֶיהָ וְאֶת־בְּרִית אֱלֹהֶיהָ שָׁכֵחָה׃", 2.18. "כִּי שָׁחָה אֶל־מָוֶת בֵּיתָהּ וְאֶל־רְפָאִים מַעְגְּלֹתֶיהָ׃", 2.19. "כָּל־בָּאֶיהָ לֹא יְשׁוּבוּן וְלֹא־יַשִּׂיגוּ אָרְחוֹת חַיִּים׃", 5.3. "כִּי נֹפֶת תִּטֹּפְנָה שִׂפְתֵי זָרָה וְחָלָק מִשֶּׁמֶן חִכָּהּ׃", 6.18. "לֵב חֹרֵשׁ מַחְשְׁבוֹת אָוֶן רַגְלַיִם מְמַהֲרוֹת לָרוּץ לָרָעָה׃", 6.21. "קָשְׁרֵם עַל־לִבְּךָ תָמִיד עָנְדֵם עַל־גַּרְגְּרֹתֶךָ׃", 6.22. "בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ׃", 6.23. "כִּי נֵר מִצְוָה וְתוֹרָה אוֹר וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר׃", 6.24. "לִשְׁמָרְךָ מֵאֵשֶׁת רָע מֵחֶלְקַת לָשׁוֹן נָכְרִיָּה׃", 6.25. "אַל־תַּחְמֹד יָפְיָהּ בִּלְבָבֶךָ וְאַל־תִּקָּחֲךָ בְּעַפְעַפֶּיהָ׃", 6.26. "כִּי בְעַד־אִשָּׁה זוֹנָה עַד־כִּכַּר לָחֶם וְאֵשֶׁת אִישׁ נֶפֶשׁ יְקָרָה תָצוּד׃", 6.27. "הֲיַחְתֶּה אִישׁ אֵשׁ בְּחֵיקוֹ וּבְגָדָיו לֹא תִשָּׂרַפְנָה׃", 6.28. "אִם־יְהַלֵּךְ אִישׁ עַל־הַגֶּחָלִים וְרַגְלָיו לֹא תִכָּוֶינָה׃", 6.29. "כֵּן הַבָּא אֶל־אֵשֶׁת רֵעֵהוּ לֹא יִנָּקֶה כָּל־הַנֹּגֵעַ בָּהּ׃", 6.31. "וְנִמְצָא יְשַׁלֵּם שִׁבְעָתָיִם אֶת־כָּל־הוֹן בֵּיתוֹ יִתֵּן׃", 6.32. "נֹאֵף אִשָּׁה חֲסַר־לֵב מַשְׁחִית נַפְשׁוֹ הוּא יַעֲשֶׂנָּה׃", 6.33. "נֶגַע־וְקָלוֹן יִמְצָא וְחֶרְפָּתוֹ לֹא תִמָּחֶה׃", 6.34. "כִּי־קִנְאָה חֲמַת־גָּבֶר וְלֹא־יַחְמוֹל בְּיוֹם נָקָם׃", 6.35. "לֹא־יִשָּׂא פְּנֵי כָל־כֹּפֶר וְלֹא־יֹאבֶה כִּי תַרְבֶּה־שֹׁחַד׃", 7.5. "לִשְׁמָרְךָ מֵאִשָּׁה זָרָה מִנָּכְרִיָּה אֲמָרֶיהָ הֶחֱלִיקָה׃", 7.6. "כִּי בְּחַלּוֹן בֵּיתִי בְּעַד אֶשְׁנַבִּי נִשְׁקָפְתִּי׃", 7.7. "וָאֵרֶא בַפְּתָאיִם אָבִינָה בַבָּנִים נַעַר חֲסַר־לֵב׃", 7.8. "עֹבֵר בַּשּׁוּק אֵצֶל פִּנָּהּ וְדֶרֶךְ בֵּיתָהּ יִצְעָד׃", 7.9. "בְּנֶשֶׁף־בְּעֶרֶב יוֹם בְּאִישׁוֹן לַיְלָה וַאֲפֵלָה׃", 7.11. "הֹמִיָּה הִיא וְסֹרָרֶת בְּבֵיתָהּ לֹא־יִשְׁכְּנוּ רַגְלֶיהָ׃", 7.12. "פַּעַם בַּחוּץ פַּעַם בָּרְחֹבוֹת וְאֵצֶל כָּל־פִּנָּה תֶאֱרֹב׃", 7.13. "וְהֶחֱזִיקָה בּוֹ וְנָשְׁקָה־לּוֹ הֵעֵזָה פָנֶיהָ וַתֹּאמַר לוֹ׃", 7.14. "זִבְחֵי שְׁלָמִים עָלָי הַיּוֹם שִׁלַּמְתִּי נְדָרָי׃", 7.15. "עַל־כֵּן יָצָאתִי לִקְרָאתֶךָ לְשַׁחֵר פָּנֶיךָ וָאֶמְצָאֶךָּ׃", 7.16. "מַרְבַדִּים רָבַדְתִּי עַרְשִׂי חֲטֻבוֹת אֵטוּן מִצְרָיִם׃", 7.17. "נַפְתִּי מִשְׁכָּבִי מֹר אֲהָלִים וְקִנָּמוֹן׃", 7.18. "לְכָה נִרְוֶה דֹדִים עַד־הַבֹּקֶר נִתְעַלְּסָה בָּאֳהָבִים׃", 7.19. "כִּי אֵין הָאִישׁ בְּבֵיתוֹ הָלַךְ בְּדֶרֶךְ מֵרָחוֹק׃", 7.21. "הִטַּתּוּ בְּרֹב לִקְחָהּ בְּחֵלֶק שְׂפָתֶיהָ תַּדִּיחֶנּוּ׃", 7.22. "הוֹלֵךְ אַחֲרֶיהָ פִּתְאֹם כְּשׁוֹר אֶל־טָבַח יָבוֹא וּכְעֶכֶס אֶל־מוּסַר אֱוִיל׃", 7.23. "עַד יְפַלַּח חֵץ כְּבֵדוֹ כְּמַהֵר צִפּוֹר אֶל־פָּח וְלֹא־יָדַע כִּי־בְנַפְשׁוֹ הוּא׃", 7.24. "וְעַתָּה בָנִים שִׁמְעוּ־לִי וְהַקְשִׁיבוּ לְאִמְרֵי־פִי׃", 7.25. "אַל־יֵשְׂטְ אֶל־דְּרָכֶיהָ לִבֶּךָ אַל־תֵּתַע בִּנְתִיבוֹתֶיהָ׃", 7.26. "כִּי־רַבִּים חֲלָלִים הִפִּילָה וַעֲצֻמִים כָּל־הֲרֻגֶיהָ׃", 7.27. "דַּרְכֵי שְׁאוֹל בֵּיתָהּ יֹרְדוֹת אֶל־חַדְרֵי־מָוֶת׃", 8.17. "אֲנִי אהביה [אֹהֲבַי] אֵהָב וּמְשַׁחֲרַי יִמְצָאֻנְנִי׃", 8.22. "יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃", 8.23. "מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃", 8.24. "בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃", 8.25. "בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃", 8.26. "עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃", 8.27. "בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃", 8.28. "בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃", 8.29. "בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃", 8.31. "מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃", 9.13. "אֵשֶׁת כְּסִילוּת הֹמִיָּה פְּתַיּוּת וּבַל־יָדְעָה מָּה׃", 9.14. "וְיָשְׁבָה לְפֶתַח בֵּיתָהּ עַל־כִּסֵּא מְרֹמֵי קָרֶת׃", 9.15. "לִקְרֹא לְעֹבְרֵי־דָרֶךְ הַמְיַשְּׁרִים אֹרְחוֹתָם׃", 9.16. "מִי־פֶתִי יָסֻר הֵנָּה וַחֲסַר־לֵב וְאָמְרָה לּוֹ׃", 9.17. "מַיִם־גְּנוּבִים יִמְתָּקוּ וְלֶחֶם סְתָרִים יִנְעָם׃", 9.18. "וְלֹא־יָדַע כִּי־רְפָאִים שָׁם בְּעִמְקֵי שְׁאוֹל קְרֻאֶיהָ׃", 15.8. "זֶבַח רְשָׁעִים תּוֹעֲבַת יְהוָה וּתְפִלַּת יְשָׁרִים רְצוֹנוֹ׃", 15.23. "שִׂמְחָה לָאִישׁ בְּמַעֲנֵה־פִיו וְדָבָר בְּעִתּוֹ מַה־טּוֹב׃", 21.9. "טוֹב לָשֶׁבֶת עַל־פִּנַּת־גָּג מֵאֵשֶׁת מִדְיָנִים וּבֵית חָבֶר׃", 29.24. "חוֹלֵק עִם־גַּנָּב שׂוֹנֵא נַפְשׁוֹ אָלָה יִשְׁמַע וְלֹא יַגִּיד׃", | 1.8. "Hear, my son, the instruction of thy father, And forsake not the teaching of thy mother;", 1.9. "For they shall be a chaplet of grace unto thy head, And chains about thy neck.", 1.10. "My son, if sinners entice thee, Consent thou not.", 1.11. "If they say: ‘Come with us, Let us lie in wait for blood, Let us lurk for the innocent without cause;", 1.12. "Let us swallow them up alive as the grave, and whole, as those that go down into the pit;", 1.13. "We shall find all precious substance, We shall fill our houses with spoil;", 1.14. "Cast in thy lot among us; Let us all have one purse’—", 1.15. "My son, walk not thou in the way with them, restrain thy foot from their path;", 1.16. "For their feet run to evil, and they make haste to shed blood.", 1.17. "For in vain the net is spread in the eyes of any bird;", 1.18. "And these lie in wait for their own blood, they lurk for their own lives.", 1.19. "So are the ways of every one that is greedy of gain; it taketh away the life of the owners thereof.", 1.21. "She calleth at the head of the noisy streets, at the entrances of the gates, in the city, she uttereth her words:", 1.22. "’How long, ye thoughtless, will ye love thoughtlessness? And how long will scorners delight them in scorning, And fools hate knowledge?", 1.23. "Turn you at my reproof; behold, I will pour out my spirit unto you, I will make known my words unto you.", 1.24. "Because I have called, and ye refused, I have stretched out my hand, and no man attended,", 1.25. "But ye have set at nought all my counsel, and would none of my reproof;", 1.26. "I also, in your calamity, will laugh, I will mock when your dread cometh;", 1.27. "When your dread cometh as a storm, and your calamity cometh on as a whirlwind; When trouble and distress come upon you.", 1.28. "Then will they call me, but I will not answer, they will seek me earnestly, but they shall not find me.", 1.29. "For that they hated knowledge, and did not choose the fear of the LORD;", 1.30. "They would none of my counsel, they despised all my reproof.", 2.12. "To deliver thee from the way of evil, From the men that speak froward things;", 2.13. "Who leave the paths of uprightness, To walk in the ways of darkness;", 2.14. "Who rejoice to do evil, And delight in the frowardness of evil;", 2.15. "Who are crooked in their ways, And perverse in their paths;", 2.16. "To deliver thee from the strange woman, Even from the alien woman that maketh smooth her words;", 2.17. "That forsaketh the lord of her youth, And forgetteth the covet of her God.", 2.18. "For her house sinketh down unto death, And her paths unto the shades;", 2.19. "None that go unto her return, Neither do they attain unto the paths of life;", 5.3. "For the lips of a strange woman drop honey, And her mouth is smoother than oil;", 6.18. "A heart that deviseth wicked thoughts, Feet that are swift in running to evil;", 6.20. "My son, keep the commandment of thy father, And forsake not the teaching of thy mother;", 6.21. "Bind them continually upon thy heart, Tie them about thy neck.", 6.22. "When thou walkest, it shall lead thee, When thou liest down, it shall watch over thee; And when thou awakest, it shall talk with thee.", 6.23. "For the commandment is a lamp, and the teaching is light, And reproofs of instruction are the way of life;", 6.24. "To keep thee from the evil woman, From the smoothness of the alien tongue.", 6.25. "Lust not after her beauty in thy heart; Neither let her captivate thee with her eyelids.", 6.26. "For on account of a harlot a man is brought to a loaf of bread, But the adulteress hunteth for the precious life.", 6.27. "Can a man take fire in his bosom, And his clothes not be burned?", 6.28. "Or can one walk upon hot coals, And his feet not be scorched?", 6.29. "So he that goeth in to his neighbour’s wife; Whosoever toucheth her shall not go unpunished.", 6.30. "Men do not despise a thief, if he steal To satisfy his soul when he is hungry;", 6.31. "But if he be found, he must restore sevenfold, He must give all the substance of his house.", 6.32. "He that committeth adultery with a woman lacketh understanding; He doeth it that would destroy his own soul.", 6.33. "Wounds and dishonour shall he get, And his reproach shall not be wiped away. .", 6.34. "For jealousy is the rage of a man, And he will not spare in the day of vengeance.", 6.35. "He will not regard any ransom; Neither will he rest content, though thou givest many gifts.", 7.5. "That they may keep thee from the strange woman, From the alien woman that maketh smooth her words.", 7.6. "For at the window of my house I looked forth through my lattice;", 7.7. "And I beheld among the thoughtless ones, I discerned among the youths, A young man void of understanding,", 7.8. "Passing through the street near her corner, And he went the way to her house;", 7.9. "In the twilight, in the evening of the day, In the blackness of night and the darkness.", 7.10. "And, behold, there met him a woman With the attire of a harlot, and wily of heart.", 7.11. "She is riotous and rebellious, Her feet abide not in her house;", 7.12. "Now she is in the streets, now in the broad places, And lieth in wait at every corner.", 7.13. "So she caught him, and kissed him, And with an impudent face she said unto him:", 7.14. "’Sacrifices of peace-offerings were due from me; This day have I paid my vows.", 7.15. "Therefore came I forth to meet thee, To seek thy face, and I have found thee.", 7.16. "I have decked my couch with coverlets, With striped cloths of the yarn of Egypt.", 7.17. "I have perfumed my bed With myrrh, aloes, and cinnamon.", 7.18. "Come, let us take our fill of love until the morning; Let us solace ourselves with loves.", 7.19. "For my husband is not at home, He is gone a long journey;", 7.20. "He hath taken the bag of money with him; He will come home at the full moon.’", 7.21. "With her much fair speech she causeth him to yield, With the blandishment of her lips she enticeth him away.", 7.22. "He goeth after her straightway, As an ox that goeth to the slaughter, Or as one in fetters to the correction of the fool;", 7.23. "Till an arrow strike through his liver; As a bird hasteneth to the snare— And knoweth not that it is at the cost of his life.", 7.24. "Now therefore, O ye children, hearken unto me, And attend to the words of my mouth.", 7.25. "Let not thy heart decline to her ways, Go not astray in her paths.", 7.26. "For she hath cast down many wounded; Yea, a mighty host are all her slain.", 7.27. "Her house is the way to the nether-world, Going down to the chambers of death.", 8.17. "I love them that love me, And those that seek me earnestly shall find me.", 8.20. "I walk in the way of righteousness, In the midst of the paths of justice;", 8.22. "The LORD made me as the beginning of His way, The first of His works of old.", 8.23. "I was set up from everlasting, from the beginning, Or ever the earth was.", 8.24. "When there were no depths, I was brought forth; When there were no fountains abounding with water.", 8.25. "Before the mountains were settled, Before the hills was I brought forth;", 8.26. "While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world.", 8.27. "When He established the heavens, I was there; When He set a circle upon the face of the deep,", 8.28. "When He made firm the skies above, When the fountains of the deep showed their might,", 8.29. "When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;", 8.30. "Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,", 8.31. "Playing in His habitable earth, And my delights are with the sons of men.", 9.13. "The woman Folly is riotous; She is thoughtless, and knoweth nothing.", 9.14. "And she sitteth at the door of her house, On a seat in the high places of the city,", 9.15. "To call to them that pass by, Who go right on their ways:", 9.16. "’Whoso is thoughtless, let him turn in hither’; And as for him that lacketh understanding, she saith to him:", 9.17. "’Stolen waters are sweet, And bread eaten in secret is pleasant.’", 9.18. "But he knoweth not that the shades are there; that her guests are in the depths of the nether-world.", 13.20. "He that walketh with wise men shall be wise; But the companion of fools shall smart for it.", 15.8. "The sacrifice of the wicked is an abomination to the LORD; But the prayer of the upright is His delight.", 15.23. "A man hath joy in the answer of his mouth; And a word in due season, how good is it!", 21.9. "It is better to dwell in a corner of the housetop, Than in a house in common with a contentious woman.", 29.24. "Whoso is partner with a thief hateth his own soul: He heareth the adjuration and uttereth nothing.", |
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17. Hebrew Bible, Psalms, a b c d\n0 106.37 106.37 106 37 \n1 106.40 106.40 106 40 \n2 106.41 106.41 106 41 \n3 106.36 106.36 106 36 \n4 106.35 106.35 106 35 \n5 106.34 106.34 106 34 \n6 51 51 51 None\n7 106.39 106.39 106 39 \n8 106.38 106.38 106 38 \n9 51.12 51.12 51 12 \n10 24.3 24.3 24 3 \n11 35.10 35.10 35 10 \n12 138.4 138.4 138 4 \n13 59.11 59.11 59 11 \n14 104.14 104.14 104 14 \n15 104.15 104.15 104 15 \n16 5.5 5.5 5 5 \n17 22 22 22 None\n18 40.7 40.7 40 7 \n19 139 139 139 None\n20 40.8 40.8 40 8 \n21 40.6 40.6 40 6 \n22 69.25 69.25 69 25 \n23 110(109).4 110(109).4 110(109) 4 \n24 39.8 39.8 39 8 \n25 39.9 39.9 39 9 \n26 39.7 39.7 39 7 \n27 50.15 50.15 50 15 \n28 50.13 50.13 50 13 \n29 50.12 50.12 50 12 \n30 50.11 50.11 50 11 \n31 50.10 50.10 50 10 \n32 50.9 50.9 50 9 \n33 50.8 50.8 50 8 \n34 50.14 50.14 50 14 \n35 106.30 106.30 106 30 \n36 24.1 24.1 24 1 \n37 16.3 16.3 16 3 \n38 10.17 10.17 10 17 \n39 134.2 134.2 134 2 \n40 119.126 119.126 119 126 \n41 119.164 119.164 119 164 \n42 21.1 21.1 21 1 \n43 106.28 106.28 106 28 \n44 119 119 119 None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 40, 50| 106.37. "וַיִּזְבְּחוּ אֶת־בְּנֵיהֶם וְאֶת־בְּנוֹתֵיהֶם לַשֵּׁדִים׃", | 106.37. "Yea, they sacrificed their sons and their daughters unto demons,", |
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18. Hebrew Bible, Genesis, 1, 1.1-2.3, 1.1, 1.4, 1.6, 1.7, 1.10, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.26, 1.27, 1.31, 2, 2.4, 2.7, 2.9, 2.15, 2.16, 2.23, 2.24, 3, 4, 4.10, 4.11, 4.26, 5, 5.1, 5.2, 5.3, 5.21, 5.22, 5.23, 5.24, 5.29, 6, 6.6, 6.7, 6.8, 6.9, 6.9-8.22, 6.12, 6.13, 6.14, 6.18, 6.20, 7, 7.9, 7.11, 7.19, 7.20, 7.21, 7.22, 7.23, 8, 8.1, 8.15, 8.16, 8.18, 8.20, 8.22, 9, 9.3, 9.4, 9.5, 9.6, 10, 11, 12.1, 12.2, 12.3, 12.4, 12.7, 12.10, 14, 14.2, 14.8, 14.13, 15.6, 15.17, 16.1, 16.12, 17.10, 18, 18.10, 18.14, 18.15, 18.16-19.29, 18.19, 19, 19.17, 19.20, 19.21, 19.22, 19.24, 19.25, 19.36, 22.8, 22.9, 22.17, 24.1, 25.21, 26.1, 26.4, 26.5, 27.22, 27.40, 29.31, 32, 32.2, 32.33, 34.15, 39, 40, 40.8, 41, 41.1-42.2, 41.8, 41.24, 41.43, 41.53-42.5, 42, 43, 43.32, 49.8, 49.10, 50.1 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 70| 2.9. "וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃", | 2.9. "And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.", |
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19. Hebrew Bible, Hosea, 6.1, 6.6, 9.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •dietary laws biblical •aristeas, letter of, food laws •kosher laws •food laws, permitted and non-permitted species Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 40; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 390; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 80; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 47| 6.1. "לְכוּ וְנָשׁוּבָה אֶל־יְהוָה כִּי הוּא טָרָף וְיִרְפָּאֵנוּ יַךְ וְיַחְבְּשֵׁנוּ׃", 6.1. "בְּבֵית יִשְׂרָאֵל רָאִיתִי שעריריה [שַׁעֲרוּרִיָּה] שָׁם זְנוּת לְאֶפְרַיִם נִטְמָא יִשְׂרָאֵל׃", 6.6. "כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃", 9.3. "לֹא יֵשְׁבוּ בְּאֶרֶץ יְהוָה וְשָׁב אֶפְרַיִם מִצְרַיִם וּבְאַשּׁוּר טָמֵא יֹאכֵלוּ׃", | 6.1. "’Come, and let us return unto the LORD; For He hath torn, and He will heal us, He hath smitten, and He will bind us up.", 6.6. "For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings.", 9.3. "They shall not dwell in the LORD’S land; But Ephraim shall return to Egypt, And they shall eat unclean food in Assyria.", |
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20. Hesiod, Works And Days, 11-12, 123, 13, 134, 14, 146, 15-24, 253, 287-290, 292, 376-378, 47-48, 291 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 76 | 291. Each other, being lawless, but the pact |
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21. Hesiod, Theogony, 133-135, 26, 516-607, 901-903, 485 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 197 | 485. Since Zeus esteems her, nay, she gains yet more. |
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22. Hebrew Bible, Judges, 17.1, 18.18, 21.11 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •middle assyrian laws •laws, non-scriptural Found in books: Schiffman (1983), Testimony and the Penal Code, 70, 113| 17.1. "וַיֹּאמֶר לוֹ מִיכָה שְׁבָה עִמָּדִי וֶהְיֵה־לִי לְאָב וּלְכֹהֵן וְאָנֹכִי אֶתֶּן־לְךָ עֲשֶׂרֶת כֶּסֶף לַיָּמִים וְעֵרֶךְ בְּגָדִים וּמִחְיָתֶךָ וַיֵּלֶךְ הַלֵּוִי׃", 17.1. "וַיְהִי־אִישׁ מֵהַר־אֶפְרָיִם וּשְׁמוֹ מִיכָיְהוּ׃", 18.18. "וְאֵלֶּה בָּאוּ בֵּית מִיכָה וַיִּקְחוּ אֶת־פֶּסֶל הָאֵפוֹד וְאֶת־הַתְּרָפִים וְאֶת־הַמַּסֵּכָה וַיֹּאמֶר אֲלֵיהֶם הַכֹּהֵן מָה אַתֶּם עֹשִׂים׃", 21.11. "וְזֶה הַדָּבָר אֲשֶׁר תַּעֲשׂוּ כָּל־זָכָר וְכָל־אִשָּׁה יֹדַעַת מִשְׁכַּב־זָכָר תַּחֲרִימוּ׃", | 17.1. "And there was a man of mount Efrayim, whose name was Mikhayehu.", 18.18. "And these went to Mikha’s house, and fetched the carving, the efod, and the terafim, and the molten image. Then said the priest to them, What are you doing?", 21.11. "And this is the thing that you shall do, you shall utterly destroy every male, and every woman that has lain with a man.", |
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23. Hebrew Bible, Joshua, 10.12-10.13 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •laws Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 93| 10.12. "אָז יְדַבֵּר יְהוֹשֻׁעַ לַיהוָה בְּיוֹם תֵּת יְהוָה אֶת־הָאֱמֹרִי לִפְנֵי בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם וְיָרֵחַ בְּעֵמֶק אַיָּלוֹן׃", 10.13. "וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד עַד־יִקֹּם גּוֹי אֹיְבָיו הֲלֹא־הִיא כְתוּבָה עַל־סֵפֶר הַיָּשָׁר וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם וְלֹא־אָץ לָבוֹא כְּיוֹם תָּמִים׃", | 10.12. "Then spoke Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel; and he said in the sight of Israel: ‘Sun, stand thou still upon Gibeon; And thou, Moon, in the valley of Aijalon.’", 10.13. "And the sun stood still, and the moon stayed, Until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day.", |
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24. Homer, Iliad, 2.24, 2.233, 3.156-3.157, 3.410-3.412, 6.351, 7.417-7.432, 9.120-9.123, 9.319, 10.183-10.184, 18.497-18.508, 20.4-20.6, 23.166-23.178, 23.741-23.745, 24.134-24.136, 24.163-24.165, 24.232-24.233, 24.532 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 195; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 228; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 57; Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 197, 198, 203; Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 122; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 323, 324; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 99, 105; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 210; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 334, 337 | 2.24. / So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, 2.233. / which some man of the horse-taming Trojans shall bring thee out of Ilios as a ransom for his son, whom I haply have bound and led away or some other of the Achaeans? Or is it some young girl for thee to know in love, whom thou wilt keep apart for thyself? Nay, it beseemeth not one that is their captain to bring to ill the sons of the Achaeans. 3.156. / softly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships, 3.157. / softly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships, 3.410. / But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee, 3.411. / But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee, 3.412. / But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee, 6.351. / would that I had been wife to a better man, that could feel the indignation of his fellows and their many revilings. But this man's understanding is not now stable, nor ever will be hereafter; thereof I deem that he will e'en reap the fruit. But come now, enter in, and sit thee upon this chair, 7.417. / all gathered in one body waiting until Idaeus should come; and he came and stood in their midst and declared his message. Then they made them ready with all speed for either task, some to bring the dead, and others to seek for wood. And the Argives over against them hasted from the benched ships, 7.418. / all gathered in one body waiting until Idaeus should come; and he came and stood in their midst and declared his message. Then they made them ready with all speed for either task, some to bring the dead, and others to seek for wood. And the Argives over against them hasted from the benched ships, 7.419. / all gathered in one body waiting until Idaeus should come; and he came and stood in their midst and declared his message. Then they made them ready with all speed for either task, some to bring the dead, and others to seek for wood. And the Argives over against them hasted from the benched ships, 7.420. / some to bring the dead and others to seek for wood.The sun was now just striking on the fields, as he rose from softly-gliding, deep-flowing Oceanus, and climbed the heavens, when the two hosts met together. Then was it a hard task to know each man again; 7.421. / some to bring the dead and others to seek for wood.The sun was now just striking on the fields, as he rose from softly-gliding, deep-flowing Oceanus, and climbed the heavens, when the two hosts met together. Then was it a hard task to know each man again; 7.422. / some to bring the dead and others to seek for wood.The sun was now just striking on the fields, as he rose from softly-gliding, deep-flowing Oceanus, and climbed the heavens, when the two hosts met together. Then was it a hard task to know each man again; 7.423. / some to bring the dead and others to seek for wood.The sun was now just striking on the fields, as he rose from softly-gliding, deep-flowing Oceanus, and climbed the heavens, when the two hosts met together. Then was it a hard task to know each man again; 7.424. / some to bring the dead and others to seek for wood.The sun was now just striking on the fields, as he rose from softly-gliding, deep-flowing Oceanus, and climbed the heavens, when the two hosts met together. Then was it a hard task to know each man again; 7.425. / howbeit with water they washed from them the clotted blood, and lifted them upon the waggons, shedding hot tears the while. But great Priam would not suffer his folk to wail aloud; so in silence they heaped the corpses upon the pyre, their hearts sore stricken; and when they had burned them with fire they went their way to sacred Ilios. 7.426. / howbeit with water they washed from them the clotted blood, and lifted them upon the waggons, shedding hot tears the while. But great Priam would not suffer his folk to wail aloud; so in silence they heaped the corpses upon the pyre, their hearts sore stricken; and when they had burned them with fire they went their way to sacred Ilios. 7.427. / howbeit with water they washed from them the clotted blood, and lifted them upon the waggons, shedding hot tears the while. But great Priam would not suffer his folk to wail aloud; so in silence they heaped the corpses upon the pyre, their hearts sore stricken; and when they had burned them with fire they went their way to sacred Ilios. 7.428. / howbeit with water they washed from them the clotted blood, and lifted them upon the waggons, shedding hot tears the while. But great Priam would not suffer his folk to wail aloud; so in silence they heaped the corpses upon the pyre, their hearts sore stricken; and when they had burned them with fire they went their way to sacred Ilios. 7.429. / howbeit with water they washed from them the clotted blood, and lifted them upon the waggons, shedding hot tears the while. But great Priam would not suffer his folk to wail aloud; so in silence they heaped the corpses upon the pyre, their hearts sore stricken; and when they had burned them with fire they went their way to sacred Ilios. 7.430. / And in like manner over against them the well-greaved Achaeans heaped the corpses upon the pyre, their hearts sore stricken, and when they had burned them with fire they went their way to the hollow ships.Now when dawn was not yet, but night was still 'twixt light and dark, then was there gathered about the pyre the chosen host of the Achaeans, 7.431. / And in like manner over against them the well-greaved Achaeans heaped the corpses upon the pyre, their hearts sore stricken, and when they had burned them with fire they went their way to the hollow ships.Now when dawn was not yet, but night was still 'twixt light and dark, then was there gathered about the pyre the chosen host of the Achaeans, 7.432. / And in like manner over against them the well-greaved Achaeans heaped the corpses upon the pyre, their hearts sore stricken, and when they had burned them with fire they went their way to the hollow ships.Now when dawn was not yet, but night was still 'twixt light and dark, then was there gathered about the pyre the chosen host of the Achaeans, 9.120. / I am minded to make amends and to give requital past counting. In the midst of you all let me name the glorious gifts; seven tripods that the fire hath not touched, and ten talents of gold and twenty gleaming cauldrons, and twelve strong horses, winners in the race, that have won prizes by their fleetness. 9.121. / I am minded to make amends and to give requital past counting. In the midst of you all let me name the glorious gifts; seven tripods that the fire hath not touched, and ten talents of gold and twenty gleaming cauldrons, and twelve strong horses, winners in the race, that have won prizes by their fleetness. 9.122. / I am minded to make amends and to give requital past counting. In the midst of you all let me name the glorious gifts; seven tripods that the fire hath not touched, and ten talents of gold and twenty gleaming cauldrons, and twelve strong horses, winners in the race, that have won prizes by their fleetness. 9.123. / I am minded to make amends and to give requital past counting. In the midst of you all let me name the glorious gifts; seven tripods that the fire hath not touched, and ten talents of gold and twenty gleaming cauldrons, and twelve strong horses, winners in the race, that have won prizes by their fleetness. 9.319. / Not me, I ween, shall Atreus' son, Agamemnon, persuade, nor yet shall the other Danaans, seeing there were to be no thanks, it seemeth, for warring against the foeman ever without respite. Like portion hath he that abideth at home, and if one warreth his best, and in one honour are held both the coward and the brave; 10.183. / Now when they had joined the company of the sentinels as they were gathered together, they found not the leaders of the sentinels asleep, but all were sitting awake with their arms. And even as dogs keep painful watch about sheep in a fold, when they hear the wild beast, stout of heart, that cometh through the wood 10.184. / Now when they had joined the company of the sentinels as they were gathered together, they found not the leaders of the sentinels asleep, but all were sitting awake with their arms. And even as dogs keep painful watch about sheep in a fold, when they hear the wild beast, stout of heart, that cometh through the wood 18.497. / flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.498. / flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.499. / flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.500. / declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.501. / declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.502. / declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.503. / declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.504. / declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.505. / holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.506. / holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.507. / holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.508. / holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 20.4. / 20.4. / So by the beaked ships around thee, O son of Peleus, insatiate of fight, the Achaeans arrayed them for battle; and likewise the Trojans over against them on the rising ground of the plain. But Zeus bade Themis summon the gods to the place of gathering from the 20.5. / 20.5. / So by the beaked ships around thee, O son of Peleus, insatiate of fight, the Achaeans arrayed them for battle; and likewise the Trojans over against them on the rising ground of the plain. But Zeus bade Themis summon the gods to the place of gathering from the 20.5. / brow of many-ribbed Olympus; and she sped everywhither, and bade them come to the house of Zeus. There was no river that came not, save only Oceanus, nor any nymph, of all that haunt the fair copses, the springs that feed the rivers, and the grassy meadows. 20.6. / brow of many-ribbed Olympus; and she sped everywhither, and bade them come to the house of Zeus. There was no river that came not, save only Oceanus, nor any nymph, of all that haunt the fair copses, the springs that feed the rivers, and the grassy meadows. 23.166. / and on the topmost part thereof they set the dead man, their hearts sorrow-laden. And many goodly sheep and many sleek kine of shambling gait they flayed and dressed before the pyre; and from them all great-souled Achilles gathered the fat, and enfolded the dead therein from head to foot, and about him heaped the flayed bodies. 23.167. / and on the topmost part thereof they set the dead man, their hearts sorrow-laden. And many goodly sheep and many sleek kine of shambling gait they flayed and dressed before the pyre; and from them all great-souled Achilles gathered the fat, and enfolded the dead therein from head to foot, and about him heaped the flayed bodies. 23.168. / and on the topmost part thereof they set the dead man, their hearts sorrow-laden. And many goodly sheep and many sleek kine of shambling gait they flayed and dressed before the pyre; and from them all great-souled Achilles gathered the fat, and enfolded the dead therein from head to foot, and about him heaped the flayed bodies. 23.169. / and on the topmost part thereof they set the dead man, their hearts sorrow-laden. And many goodly sheep and many sleek kine of shambling gait they flayed and dressed before the pyre; and from them all great-souled Achilles gathered the fat, and enfolded the dead therein from head to foot, and about him heaped the flayed bodies. 23.170. / And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. 23.171. / And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. 23.172. / And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. 23.173. / And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. 23.174. / And thereon he set two-handled jars of honey and oil, leaning them against the bier; and four horses with high arched neeks he cast swiftly upon the pyre, groaning aloud the while. Nine dogs had the prince, that fed beneath his table, and of these did Achilles cut the throats of twain, and cast them upon the pyre. 23.175. / And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades, 23.176. / And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades, 23.177. / And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades, 23.178. / And twelve valiant sons of the great-souled Trojans slew he with the bronze—and grim was the work he purposed in his heart and thereto he set the iron might of fire, to range at large. Then he uttered a groan, and called on his dear comrade by name:Hail, I bid thee, O Patroclus, even in the house of Hades, 23.741. / Then the son of Peleus straightway set forth other prizes for fleetness of foot: a mixingbowl of silver, richly wrought; six measures it held, and in beauty it was far the goodliest in all the earth, seeing that Sidonians, well skilled in deft handiwork, had wrought it cunningly, and men of the Phoenicians brought it over the murky deep, and landed it in harbour, 23.742. / Then the son of Peleus straightway set forth other prizes for fleetness of foot: a mixingbowl of silver, richly wrought; six measures it held, and in beauty it was far the goodliest in all the earth, seeing that Sidonians, well skilled in deft handiwork, had wrought it cunningly, and men of the Phoenicians brought it over the murky deep, and landed it in harbour, 23.743. / Then the son of Peleus straightway set forth other prizes for fleetness of foot: a mixingbowl of silver, richly wrought; six measures it held, and in beauty it was far the goodliest in all the earth, seeing that Sidonians, well skilled in deft handiwork, had wrought it cunningly, and men of the Phoenicians brought it over the murky deep, and landed it in harbour, 23.744. / Then the son of Peleus straightway set forth other prizes for fleetness of foot: a mixingbowl of silver, richly wrought; six measures it held, and in beauty it was far the goodliest in all the earth, seeing that Sidonians, well skilled in deft handiwork, had wrought it cunningly, and men of the Phoenicians brought it over the murky deep, and landed it in harbour, 23.745. / and gave it as a gift to Thoas; and as a ransom for Lycaon, son of Priam, Jason's son Euneos gave it to the warrior Patroclus. This bowl did Achilles set forth as a prize in honourof his comrade, even for him whoso should prove fleetest in speed of foot. 24.134. / neither of the couch? Good were it for thee even to have dalliance in a woman's embrace. For, I tell thee, thou shalt not thyself be long in life, but even now doth death stand hard by thee and mighty fate. But hearken thou forthwith unto me, for I am a messenger unto thee from Zeus. He declareth that that the gods are angered with thee, 24.135. / and that himself above all immortals is filled with wrath, for that in the fury of thine heart thou holdest Hector at the beaked ships, and gavest him not back. Nay come, give him up, and take ransom for the dead. Then in answer to her spake Achilles, swift of foot:So let it be; whoso bringeth ransom, let him bear away the dead, 24.136. / and that himself above all immortals is filled with wrath, for that in the fury of thine heart thou holdest Hector at the beaked ships, and gavest him not back. Nay come, give him up, and take ransom for the dead. Then in answer to her spake Achilles, swift of foot:So let it be; whoso bringeth ransom, let him bear away the dead, 24.163. / She came to the house of Priam, and found therein clamour and wailing. His sons sat about their father within the court sullying their garments with their tears, and in their midst was the old king close-wrapped in his mantle; and upon the old man's head and neck was filth in abundance, 24.164. / She came to the house of Priam, and found therein clamour and wailing. His sons sat about their father within the court sullying their garments with their tears, and in their midst was the old king close-wrapped in his mantle; and upon the old man's head and neck was filth in abundance, 24.165. / which he had gathered in his hands as he grovelled on the earth. And his daughters and his sons' wives were wailing throughout the house, bethinking them of the warriors many and valiant who were lying low, slain by the hands of the Argives. And the messenger of Zeus drew nigh to Priam, and spake to him; 24.232. / and twelve cloaks of single fold, and as many coverlets, and as many white mantles, and therewithal as many tunics. And of gold he weighed out and bare forth talents, ten in all, and two gleaming tripods, and four cauldrons, and a cup exceeding fair, that the men of Thrace had given him 24.233. / and twelve cloaks of single fold, and as many coverlets, and as many white mantles, and therewithal as many tunics. And of gold he weighed out and bare forth talents, ten in all, and two gleaming tripods, and four cauldrons, and a cup exceeding fair, that the men of Thrace had given him 24.532. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts |
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| 25. Homer, Odyssey, 1.32-1.33, 2.68-2.69, 2.312-2.315, 2.337-2.381, 4.128-4.132, 4.614-4.619, 6.120, 7.89-7.93, 8.266-8.366, 9.114-9.115, 10.146, 13.13-13.15, 14.96-14.108, 15.99-15.110, 15.113-15.119, 17.48, 17.59, 21.9-21.10 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •laws •mother of the gods, and laws •plato, laws •laws, dreros •laws, gortyn •sacred laws •adultery, roman laws against •plato, on logos as laws savior •plato, on positive laws need for a savior •laws, sumptuary •purity laws Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 196; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 77; Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 196, 198, 203; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 49; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 274; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337; Peels (2016), Hosios: A Semantic Study of Greek Piety, 168; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 166; Schibli (2002), Hierocles of Alexandria, 232; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 112 |
26. Homeric Hymns, To Ares, 4 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •mother of the gods, and laws Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 339 | 4. of arm, and mighty with the spear, who long |
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27. Homeric Hymns, To Demeter, 211 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •sacred laws Found in books: Peels (2016), Hosios: A Semantic Study of Greek Piety, 176 | 211. Around her slender feet her dark-blue dre |
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| 28. Homeric Hymns, To Hermes, None (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •laws, sacred Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 186, 187 |
29. Homeric Hymns, To Apollo And The Muses, 517 (8th cent. BCE - 8th cent. BCE) Tagged with subjects: •cleinias (the laws) Found in books: Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 374 | 517. From Crete to Pylos (we’re a Cretan race). |
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30. Hebrew Bible, Jeremiah, 2.3, 2.7, 3.1, 4.14, 6.1-6.12, 7.21-7.26, 29.10, 30.21-30.22, 31.1, 31.29, 31.31-31.34, 32.39, 34.9, 34.14, 44.1 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94, 149; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 40, 66; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 333; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 87; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 234; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 47; Schiffman (1983), Testimony and the Penal Code, 70; Schwartz (2008), 2 Maccabees, 137; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 145, 149, 493| 2.3. "לַשָּׁוְא הִכֵּיתִי אֶת־בְּנֵיכֶם מוּסָר לֹא לָקָחוּ אָכְלָה חַרְבְּכֶם נְבִיאֵיכֶם כְּאַרְיֵה מַשְׁחִית׃", 2.3. "קֹדֶשׁ יִשְׂרָאֵל לַיהוָה רֵאשִׁית תְּבוּאָתֹה כָּל־אֹכְלָיו יֶאְשָׁמוּ רָעָה תָּבֹא אֲלֵיהֶם נְאֻם־יְהוָה׃", 2.7. "וָאָבִיא אֶתְכֶם אֶל־אֶרֶץ הַכַּרְמֶל לֶאֱכֹל פִּרְיָהּ וְטוּבָהּ וַתָּבֹאוּ וַתְּטַמְּאוּ אֶת־אַרְצִי וְנַחֲלָתִי שַׂמְתֶּם לְתוֹעֵבָה׃", 3.1. "וְגַם־בְּכָל־זֹאת לֹא־שָׁבָה אֵלַי בָּגוֹדָה אֲחוֹתָהּ יְהוּדָה בְּכָל־לִבָּהּ כִּי אִם־בְּשֶׁקֶר נְאֻם־יְהוָה׃", 3.1. "לֵאמֹר הֵן יְשַׁלַּח אִישׁ אֶת־אִשְׁתּוֹ וְהָלְכָה מֵאִתּוֹ וְהָיְתָה לְאִישׁ־אַחֵר הֲיָשׁוּב אֵלֶיהָ עוֹד הֲלוֹא חָנוֹף תֶּחֱנַף הָאָרֶץ הַהִיא וְאַתְּ זָנִית רֵעִים רַבִּים וְשׁוֹב אֵלַי נְאֻם־יְהֹוָה׃", 4.14. "כַּבְּסִי מֵרָעָה לִבֵּךְ יְרוּשָׁלִַם לְמַעַן תִּוָּשֵׁעִי עַד־מָתַי תָּלִין בְּקִרְבֵּךְ מַחְשְׁבוֹת אוֹנֵךְ׃", 6.1. "הָעִזוּ בְּנֵי בִניָמִן מִקֶּרֶב יְרוּשָׁלִַם וּבִתְקוֹעַ תִּקְעוּ שׁוֹפָר וְעַל־בֵּית הַכֶּרֶם שְׂאוּ מַשְׂאֵת כִּי רָעָה נִשְׁקְפָה מִצָּפוֹן וְשֶׁבֶר גָּדוֹל׃", 6.1. "עַל־מִי אֲדַבְּרָה וְאָעִידָה וְיִשְׁמָעוּ הִנֵּה עֲרֵלָה אָזְנָם וְלֹא יוּכְלוּ לְהַקְשִׁיב הִנֵּה דְבַר־יְהוָה הָיָה לָהֶם לְחֶרְפָּה לֹא יַחְפְּצוּ־בוֹ׃", 6.2. "הַנָּוָה וְהַמְּעֻנָּגָה דָּמִיתִי בַּת־צִיּוֹן׃", 6.2. "לָמָּה־זֶּה לִי לְבוֹנָה מִשְּׁבָא תָבוֹא וְקָנֶה הַטּוֹב מֵאֶרֶץ מֶרְחָק עֹלוֹתֵיכֶם לֹא לְרָצוֹן וְזִבְחֵיכֶם לֹא־עָרְבוּ לִי׃", 6.3. "אֵלֶיהָ יָבֹאוּ רֹעִים וְעֶדְרֵיהֶם תָּקְעוּ עָלֶיהָ אֹהָלִים סָבִיב רָעוּ אִישׁ אֶת־יָדוֹ׃", 6.3. "כֶּסֶף נִמְאָס קָרְאוּ לָהֶם כִּי־מָאַס יְהוָה בָּהֶם׃", 6.4. "קַדְּשׁוּ עָלֶיהָ מִלְחָמָה קוּמוּ וְנַעֲלֶה בַצָּהֳרָיִם אוֹי לָנוּ כִּי־פָנָה הַיּוֹם כִּי יִנָּטוּ צִלְלֵי־עָרֶב׃", 6.5. "קוּמוּ וְנַעֲלֶה בַלָּיְלָה וְנַשְׁחִיתָה אַרְמְנוֹתֶיהָ׃", 6.6. "כִּי כֹה אָמַר יְהוָה צְבָאוֹת כִּרְתוּ עֵצָה וְשִׁפְכוּ עַל־יְרוּשָׁלִַם סֹלְלָה הִיא הָעִיר הָפְקַד כֻּלָּהּ עֹשֶׁק בְּקִרְבָּהּ׃", 6.7. "כְּהָקִיר בור [בַּיִר] מֵימֶיהָ כֵּן הֵקֵרָה רָעָתָהּ חָמָס וָשֹׁד יִשָּׁמַע בָּהּ עַל־פָּנַי תָּמִיד חֳלִי וּמַכָּה׃", 6.8. "הִוָּסְרִי יְרוּשָׁלִַם פֶּן־תֵּקַע נַפְשִׁי מִמֵּךְ פֶּן־אֲשִׂימֵךְ שְׁמָמָה אֶרֶץ לוֹא נוֹשָׁבָה׃", 6.9. "כֹּה אָמַר יְהֹוָה צְבָאוֹת עוֹלֵל יְעוֹלְלוּ כַגֶּפֶן שְׁאֵרִית יִשְׂרָאֵל הָשֵׁב יָדְךָ כְּבוֹצֵר עַל־סַלְסִלּוֹת׃", 6.11. "וְאֵת חֲמַת יְהוָה מָלֵאתִי נִלְאֵיתִי הָכִיל שְׁפֹךְ עַל־עוֹלָל בַּחוּץ וְעַל סוֹד בַּחוּרִים יַחְדָּו כִּי־גַם־אִישׁ עִם־אִשָּׁה יִלָּכֵדוּ זָקֵן עִם־מְלֵא יָמִים׃", 6.12. "וְנָסַבּוּ בָתֵּיהֶם לַאֲחֵרִים שָׂדוֹת וְנָשִׁים יַחְדָּו כִּי־אַטֶּה אֶת־יָדִי עַל־יֹשְׁבֵי הָאָרֶץ נְאֻם־יְהוָה׃", 7.21. "כֹּה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עֹלוֹתֵיכֶם סְפוּ עַל־זִבְחֵיכֶם וְאִכְלוּ בָשָׂר׃", 7.22. "כִּי לֹא־דִבַּרְתִּי אֶת־אֲבוֹתֵיכֶם וְלֹא צִוִּיתִים בְּיוֹם הוציא [הוֹצִיאִי] אוֹתָם מֵאֶרֶץ מִצְרָיִם עַל־דִּבְרֵי עוֹלָה וָזָבַח׃", 7.23. "כִּי אִם־אֶת־הַדָּבָר הַזֶּה צִוִּיתִי אוֹתָם לֵאמֹר שִׁמְעוּ בְקוֹלִי וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ־לִי לְעָם וַהֲלַכְתֶּם בְּכָל־הַדֶּרֶךְ אֲשֶׁר אֲצַוֶּה אֶתְכֶם לְמַעַן יִיטַב לָכֶם׃", 7.24. "וְלֹא שָׁמְעוּ וְלֹא־הִטּוּ אֶת־אָזְנָם וַיֵּלְכוּ בְּמֹעֵצוֹת בִּשְׁרִרוּת לִבָּם הָרָע וַיִּהְיוּ לְאָחוֹר וְלֹא לְפָנִים׃", 7.25. "לְמִן־הַיּוֹם אֲשֶׁר יָצְאוּ אֲבוֹתֵיכֶם מֵאֶרֶץ מִצְרַיִם עַד הַיּוֹם הַזֶּה וָאֶשְׁלַח אֲלֵיכֶם אֶת־כָּל־עֲבָדַי הַנְּבִיאִים יוֹם הַשְׁכֵּם וְשָׁלֹחַ׃", 7.26. "וְלוֹא שָׁמְעוּ אֵלַי וְלֹא הִטּוּ אֶת־אָזְנָם וַיַּקְשׁוּ אֶת־עָרְפָּם הֵרֵעוּ מֵאֲבוֹתָם׃", 30.21. "וְהָיָה אַדִּירוֹ מִמֶּנּוּ וּמֹשְׁלוֹ מִקִּרְבּוֹ יֵצֵא וְהִקְרַבְתִּיו וְנִגַּשׁ אֵלָי כִּי מִי הוּא־זֶה עָרַב אֶת־לִבּוֹ לָגֶשֶׁת אֵלַי נְאֻם־יְהוָה׃", 30.22. "וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃", 31.1. "בָּעֵת הַהִיא נְאֻם־יְהוָה אֶהְיֶה לֵאלֹהִים לְכֹל מִשְׁפְּחוֹת יִשְׂרָאֵל וְהֵמָּה יִהְיוּ־לִי לְעָם׃", 31.1. "שִׁמְעוּ דְבַר־יְהוָה גּוֹיִם וְהַגִּידוּ בָאִיִּים מִמֶּרְחָק וְאִמְרוּ מְזָרֵה יִשְׂרָאֵל יְקַבְּצֶנּוּ וּשְׁמָרוֹ כְּרֹעֶה עֶדְרוֹ׃", 31.29. "בַּיָּמִים הָהֵם לֹא־יֹאמְרוּ עוֹד אָבוֹת אָכְלוּ בֹסֶר וְשִׁנֵּי בָנִים תִּקְהֶינָה׃", 31.31. "הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃", 31.32. "לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃", 31.33. "כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃", 31.34. "וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃", 32.39. "וְנָתַתִּי לָהֶם לֵב אֶחָד וְדֶרֶךְ אֶחָד לְיִרְאָה אוֹתִי כָּל־הַיָּמִים לְטוֹב לָהֶם וְלִבְנֵיהֶם אַחֲרֵיהֶם׃", 34.9. "לְשַׁלַּח אִישׁ אֶת־עַבְדּוֹ וְאִישׁ אֶת־שִׁפְחָתוֹ הָעִבְרִי וְהָעִבְרִיָּה חָפְשִׁים לְבִלְתִּי עֲבָד־בָּם בִּיהוּדִי אָחִיהוּ אִישׁ׃", 34.14. "מִקֵּץ שֶׁבַע שָׁנִים תְּשַׁלְּחוּ אִישׁ אֶת־אָחִיו הָעִבְרִי אֲשֶׁר־יִמָּכֵר לְךָ וַעֲבָדְךָ שֵׁשׁ שָׁנִים וְשִׁלַּחְתּוֹ חָפְשִׁי מֵעִמָּךְ וְלֹא־שָׁמְעוּ אֲבוֹתֵיכֶם אֵלַי וְלֹא הִטּוּ אֶת־אָזְנָם׃", 44.1. "לֹא דֻכְּאוּ עַד הַיּוֹם הַזֶּה וְלֹא יָרְאוּ וְלֹא־הָלְכוּ בְתוֹרָתִי וּבְחֻקֹּתַי אֲשֶׁר־נָתַתִּי לִפְנֵיכֶם וְלִפְנֵי אֲבוֹתֵיכֶם׃", 44.1. "הַדָּבָר אֲשֶׁר הָיָה אֶל־יִרְמְיָהוּ אֶל כָּל־הַיְּהוּדִים הַיֹּשְׁבִים בְּאֶרֶץ מִצְרָיִם הַיֹּשְׁבִים בְּמִגְדֹּל וּבְתַחְפַּנְחֵס וּבְנֹף וּבְאֶרֶץ פַּתְרוֹס לֵאמֹר׃", | 2.3. "Israel is the LORD’S hallowed portion, His first-fruits of the increase; all that devour him shall be held guilty, evil shall come upon them, saith the LORD.", 2.7. "And I brought you into a land of fruitful fields, to eat the fruit thereof and the good thereof; but when ye entered, ye defiled My land, and made My heritage an abomination.", 3.1. ". . . saying: If a man put away his wife, and she go from him, and become another man’s, may he return unto her again? Will not that land be greatly polluted? But thou hast played the harlot with many lovers; and wouldest thou yet return to Me? Saith the LORD.", 4.14. "O Jerusalem, wash thy heart from wickedness, that thou mayest be saved. How long shall thy baleful thoughts lodge within thee?", 6.1. "Put yourselves under covert, ye children of Benjamin, Away from the midst of Jerusalem, And blow the horn in Tekoa, And set up a signal on Beth-cherem; For evil looketh forth from the north, And a great destruction.", 6.2. "The comely and delicate one, The daughter of Zion, will I cut off.", 6.3. "Shepherds with their flocks come unto her; They pitch their tents against her round about; They feed bare every one what is nigh at hand.", 6.4. "’Prepare ye war against her; Arise, and let us go up at noon! ’ ’Woe unto us! for the day declineth, For the shadows of the evening are stretched out! ’", 6.5. "’Arise, and let us go up by night, And let us destroy her palaces.’", 6.6. "For thus hath the LORD of hosts said: Hew ye down her trees, And cast up a mound against Jerusalem; This is the city to be punished; Everywhere there is oppression in the midst of her.", 6.7. "As a cistern welleth with her waters, So she welleth with her wickedness; Violence and spoil is heard in her; Before Me continually is sickness and wounds.", 6.8. "Be thou corrected, O Jerusalem, Lest My soul be alienated from thee, Lest I make thee desolate, A land not inhabited.", 6.9. "Thus saith the LORD of hosts: They shall thoroughly glean as a vine The remt of Israel; Turn again thy hand As a grape-gatherer upon the shoots.", 6.10. "To whom shall I speak and give warning, That they may hear? Behold, their ear is dull, And they cannot attend; Behold, the word of the LORD is become unto them a reproach, They have no delight in it.", 6.11. "Therefore I am full of the fury of the LORD, I am weary with holding in: Pour it out upon the babes in the street, And upon the assembly of young men together; For even the husband with the wife shall be taken, The aged with him that is full of days.", 6.12. "And their houses shall be turned unto others, Their fields and their wives together; For I will stretch out My hand upon the inhabitants of the land, Saith the LORD. .", 7.21. "Thus saith the LORD of hosts, the God of Israel: Add your burnt-offerings unto your sacrifices, and eat ye flesh.", 7.22. "For I spoke not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices;", 7.23. "but this thing I commanded them, saying: ‘Hearken unto My voice, and I will be your God, and ye shall be My people; and walk ye in all the way that I command you, that it may be well with you.’", 7.24. "But they hearkened not, nor inclined their ear, but walked in their own counsels, even in the stubbornness of their evil heart, and went backward and not forward,", 7.25. "even since the day that your fathers came forth out of the land of Egypt unto this day; and though I have sent unto you all My servants the prophets, sending them daily betimes and often,", 7.26. "yet they hearkened not unto Me, nor inclined their ear, but made their neck stiff; they did worse than their fathers.", 29.10. "For thus saith the LORD: After seventy years are accomplished for Babylon, I will remember you, and perform My good word toward you, in causing you to return to this place.", 30.21. "And their prince shall be of themselves, And their ruler shall proceed from the midst of them; And I will cause him to draw near, and he shall approach unto Me; For who is he that hath pledged his heart To approach unto Me? saith the LORD.", 30.22. "And ye shall be My people, and I will be your God.", 31.1. "In those days, the word of the LORD, I will be unto thee a God, for all families of Israel, and they will be unto me a people.", 31.29. "In those days they shall say no more: ‘The fathers have eaten sour grapes, And the children’s teeth are set on edge.’", 31.31. "Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;", 31.32. "not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD.", 31.33. "But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;", 31.34. "and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more.", 32.39. "and I will give them one heart and one way, that they may fear Me for ever; for the good of them, and of their children after them;", 34.9. "that every man should let his manservant, and every man his maidservant, being a Hebrew man or a Hebrew woman, go free; that none should make bondmen of them, even of a Jew his brother;", 34.14. "’At the end of seven years ye shall let go every man his brother that is a Hebrew, that hath been sold unto thee, and hath served thee six years, thou shalt let him go free from thee’; but your fathers hearkened not unto Me, neither inclined their ear.", 44.1. "The word that came to Jeremiah concerning all the Jews that dwelt in the land of Egypt, that dwelt at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros, saying:", |
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31. Hebrew Bible, Isaiah, 1.6, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 7.15, 7.16, 8.11, 8.17, 8.18, 11.1, 11.2, 11.6, 14.1, 40.3, 40.13, 44.1, 44.2, 44.3, 44.4, 44.5, 44.6, 44.7, 44.8, 44.9, 44.10, 44.11, 44.12, 44.13, 44.14, 44.15, 44.16, 44.17, 44.18, 44.19, 44.20, 45.4, 45.20-46.2, 47, 48.1, 48.12, 48.20, 49.14-50.3, 62.8, 62.9, 64.4, 64.5, 65.4 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 70| 7.15. "חֶמְאָה וּדְבַשׁ יֹאכֵל לְדַעְתּוֹ מָאוֹס בָּרָע וּבָחוֹר בַּטּוֹב׃", | 7.15. "Curd and honey shall he eat, when he knoweth to refuse the evil, and choose the good.", |
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32. Homeric Hymns, To Aphrodite, 94 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •mother of the gods, and laws Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 339 | 94. Noble Themis or bright-eyed Athene |
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33. Hebrew Bible, Habakkuk, 2.16, 3.6 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •dietary laws •noahide laws Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 368, 369; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 234| 2.16. "שָׂבַעְתָּ קָלוֹן מִכָּבוֹד שְׁתֵה גַם־אַתָּה וְהֵעָרֵל תִּסּוֹב עָלֶיךָ כּוֹס יְמִין יְהוָה וְקִיקָלוֹן עַל־כְּבוֹדֶךָ׃", 3.6. "עָמַד וַיְמֹדֶד אֶרֶץ רָאָה וַיַּתֵּר גּוֹיִם וַיִּתְפֹּצְצוּ הַרְרֵי־עַד שַׁחוּ גִּבְעוֹת עוֹלָם הֲלִיכוֹת עוֹלָם לוֹ׃", | 2.16. "Thou art filled with shame instead of glory, Drink thou also, and be uncovered; The cup of the LORD’S right hand shall be turned unto thee, And filthiness shall be upon thy glory.", 3.6. "He standeth, and shaketh the earth, He beholdeth, and maketh the nations to tremble; And the everlasting mountains are dashed in pieces, The ancient hills do bow; His goings are as of old.", |
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34. Hebrew Bible, 1 Kings, 4.9, 13.18, 17.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •purity (see also food laws) •food laws, eating without discrimination •food/dietary laws Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 78; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 492; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 267| 4.9. "בֶּן־דֶּקֶר בְּמָקַץ וּבְשַׁעַלְבִים וּבֵית שָׁמֶשׁ וְאֵילוֹן בֵּית חָנָן׃", 13.18. "וַיֹּאמֶר לוֹ גַּם־אֲנִי נָבִיא כָּמוֹךָ וּמַלְאָךְ דִּבֶּר אֵלַי בִּדְבַר יְהוָה לֵאמֹר הֲשִׁבֵהוּ אִתְּךָ אֶל־בֵּיתֶךָ וְיֹאכַל לֶחֶם וְיֵשְׁתְּ מָיִם כִּחֵשׁ לוֹ׃", 17.18. "וַתֹּאמֶר אֶל־אֵלִיָּהוּ מַה־לִּי וָלָךְ אִישׁ הָאֱלֹהִים בָּאתָ אֵלַי לְהַזְכִּיר אֶת־עֲוֺנִי וּלְהָמִית אֶת־בְּנִי׃", | 4.9. "the son of Deker, in Makaz, and in Shaalbim, and Beth-shemesh, and Elon-beth-ha;", 13.18. "And he said unto him: ‘I also am a prophet as thou art; and an angel spoke unto me by the word of the LORD, saying: Bring him back with thee into thy house, that he may eat bread and drink water.’—He lied unto him.—", 17.18. "And she said unto Elijah: ‘What have I to do with thee, O thou man of God? art thou come unto me to bring my sin to remembrance, and to slay my son?’", |
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35. Hebrew Bible, 1 Samuel, 13.19, 15.22, 20.26, 25.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 214; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 47; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 136, 147| 13.19. "וְחָרָשׁ לֹא יִמָּצֵא בְּכֹל אֶרֶץ יִשְׂרָאֵל כִּי־אמר [אָמְרוּ] פְלִשְׁתִּים פֶּן יַעֲשׂוּ הָעִבְרִים חֶרֶב אוֹ חֲנִית׃", 15.22. "וַיֹּאמֶר שְׁמוּאֵל הַחֵפֶץ לַיהוָה בְּעֹלוֹת וּזְבָחִים כִּשְׁמֹעַ בְּקוֹל יְהוָה הִנֵּה שְׁמֹעַ מִזֶּבַח טוֹב לְהַקְשִׁיב מֵחֵלֶב אֵילִים׃", 20.26. "וְלֹא־דִבֶּר שָׁאוּל מְאוּמָה בַּיּוֹם הַהוּא כִּי אָמַר מִקְרֶה הוּא בִּלְתִּי טָהוֹר הוּא כִּי־לֹא טָהוֹר׃", 25.18. "וַתְּמַהֵר אבוגיל [אֲבִיגַיִל] וַתִּקַּח מָאתַיִם לֶחֶם וּשְׁנַיִם נִבְלֵי־יַיִן וְחָמֵשׁ צֹאן עשוות [עֲשׂוּיֹת] וְחָמֵשׁ סְאִים קָלִי וּמֵאָה צִמֻּקִים וּמָאתַיִם דְּבֵלִים וַתָּשֶׂם עַל־הַחֲמֹרִים׃", | 13.19. "Now there was no smith found throughout all the land of Yisra᾽el: for the Pelishtim said, Lest the Hebrews make them swords or spears:", 15.22. "And Shemu᾽el said, Has the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.", 20.26. "Nevertheless Sha᾽ul spoke not anything that day: for he thought, It is an accidental pollution, he is not clean; yes, indeed, he is not clean.", 25.18. "Then Avigayil made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready prepared, and five measures of parched corn, and a hundred clusters of raisins, and two hundred cakes of figs, and laid them on asses.", |
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36. Hebrew Bible, 2 Kings, 5.2, 5.4, 6.23, 16.6, 18.32 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •purity (see also food laws) •dietary laws Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 187; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 145, 147| 5.2. "וַיֹּאמֶר גֵּיחֲזִי נַעַר אֱלִישָׁע אִישׁ־הָאֱלֹהִים הִנֵּה חָשַׂךְ אֲדֹנִי אֶת־נַעֲמָן הָאֲרַמִּי הַזֶּה מִקַּחַת מִיָּדוֹ אֵת אֲשֶׁר־הֵבִיא חַי־יְהוָה כִּי־אִם־רַצְתִּי אַחֲרָיו וְלָקַחְתִּי מֵאִתּוֹ מְאוּמָה׃", 5.2. "וַאֲרָם יָצְאוּ גְדוּדִים וַיִּשְׁבּוּ מֵאֶרֶץ יִשְׂרָאֵל נַעֲרָה קְטַנָּה וַתְּהִי לִפְנֵי אֵשֶׁת נַעֲמָן׃", 5.4. "וַיָּבֹא וַיַּגֵּד לַאדֹנָיו לֵאמֹר כָּזֹאת וְכָזֹאת דִּבְּרָה הַנַּעֲרָה אֲשֶׁר מֵאֶרֶץ יִשְׂרָאֵל׃", 6.23. "וַיִּכְרֶה לָהֶם כֵּרָה גְדוֹלָה וַיֹּאכְלוּ וַיִּשְׁתּוּ וַיְשַׁלְּחֵם וַיֵּלְכוּ אֶל־אֲדֹנֵיהֶם וְלֹא־יָסְפוּ עוֹד גְּדוּדֵי אֲרָם לָבוֹא בְּאֶרֶץ יִשְׂרָאֵל׃", 16.6. "בָּעֵת הַהִיא הֵשִׁיב רְצִין מֶלֶךְ־אֲרָם אֶת־אֵילַת לַאֲרָם וַיְנַשֵּׁל אֶת־הַיְהוּדִים מֵאֵילוֹת וארמים [וַאֲדוֹמִים] בָּאוּ אֵילַת וַיֵּשְׁבוּ שָׁם עַד הַיּוֹם הַזֶּה׃", 18.32. "עַד־בֹּאִי וְלָקַחְתִּי אֶתְכֶם אֶל־אֶרֶץ כְּאַרְצְכֶם אֶרֶץ דָּגָן וְתִירוֹשׁ אֶרֶץ לֶחֶם וּכְרָמִים אֶרֶץ זֵית יִצְהָר וּדְבַשׁ וִחְיוּ וְלֹא תָמֻתוּ וְאַל־תִּשְׁמְעוּ אֶל־חִזְקִיָּהוּ כִּי־יַסִּית אֶתְכֶם לֵאמֹר יְהוָה יַצִּילֵנוּ׃", | 5.2. "And the Arameans had gone out in bands, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman’s wife.", 5.4. "And he went in, and told his lord, saying: ‘Thus and thus said the maid that is of the land of Israel.’", 6.23. "And he prepared great provision for them; and when they had eaten and drunk, he sent them away, and they went to their master. And the bands of Aram came no more into the land of Israel.", 16.6. "At that time Rezin king of Aram recovered Elath to Aram, and drove the Jews from Elath; and the Edomites came to Elath, and dwelt there, unto this day.", 18.32. "until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards, a land of olive-trees and of honey, that ye may live, and not die; and hearken not unto Hezekiah, when he persuadeth you, saying: The LORD will deliver us.", |
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37. Hebrew Bible, Amos, 2.11, 5.21-5.22, 8.1, 8.5 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •purity (see also food laws) •kosher laws •talmud, babylonian, use of scripture to create an interconnected web of laws •laws •laws, gortyn Found in books: Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 202; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 390; Kanarek (2014), Biblical narrative and formation rabbinic law, 136, 137; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 492| 2.11. "וָאָקִים מִבְּנֵיכֶם לִנְבִיאִים וּמִבַּחוּרֵיכֶם לִנְזִרִים הַאַף אֵין־זֹאת בְּנֵי יִשְׂרָאֵל נְאֻם־יְהוָה׃", 5.21. "שָׂנֵאתִי מָאַסְתִּי חַגֵּיכֶם וְלֹא אָרִיחַ בְּעַצְּרֹתֵיכֶם׃", 5.22. "כִּי אִם־תַּעֲלוּ־לִי עֹלוֹת וּמִנְחֹתֵיכֶם לֹא אֶרְצֶה וְשֶׁלֶם מְרִיאֵיכֶם לֹא אַבִּיט׃", 8.1. "כֹּה הִרְאַנִי אֲדֹנָי יְהוִה וְהִנֵּה כְּלוּב קָיִץ׃", 8.1. "וְהָפַכְתִּי חַגֵּיכֶם לְאֵבֶל וְכָל־שִׁירֵיכֶם לְקִינָה וְהַעֲלֵיתִי עַל־כָּל־מָתְנַיִם שָׂק וְעַל־כָּל־רֹאשׁ קָרְחָה וְשַׂמְתִּיהָ כְּאֵבֶל יָחִיד וְאַחֲרִיתָהּ כְּיוֹם מָר׃", 8.5. "לֵאמֹר מָתַי יַעֲבֹר הַחֹדֶשׁ וְנַשְׁבִּירָה שֶּׁבֶר וְהַשַּׁבָּת וְנִפְתְּחָה־בָּר לְהַקְטִין אֵיפָה וּלְהַגְדִּיל שֶׁקֶל וּלְעַוֵּת מֹאזְנֵי מִרְמָה׃", | 2.11. "And I raised up of your sons for prophets, And of your young men for Nazirites. Is it not even thus, O ye children of Israel? Saith the LORD.", 5.21. "I hate, I despise your feasts, And I will take no delight in your solemn assemblies.", 5.22. "Yea, though ye offer me burnt-offerings and your meal-offerings, I will not accept them; Neither will I regard the peace-offerings of your fat beasts.", 8.1. "Thus the Lord GOD showed me; and behold a basket of summer fruit.", 8.5. "Saying: ‘When will the new moon be gone, that we may sell grain? And the sabbath, that we may set forth corn? Making the ephah small, and the shekel great, And falsifying the balances of deceit;", |
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38. Hebrew Bible, 2 Samuel, 3.29 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •food laws Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 75| 3.29. "יָחֻלוּ עַל־רֹאשׁ יוֹאָב וְאֶל כָּל־בֵּית אָבִיו וְאַל־יִכָּרֵת מִבֵּית יוֹאָב זָב וּמְצֹרָע וּמַחֲזִיק בַּפֶּלֶךְ וְנֹפֵל בַּחֶרֶב וַחֲסַר־לָחֶם׃", | 3.29. "let it rest on the head of Yo᾽av, and on all his father’s house; and let the house of Yo᾽av never lack such as are afflicted with an issue, or with żara῾at, or that go on crutches, or fall by the sword, or lack bread.", |
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| 39. Alcman, Poems, 66 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •mother of the gods, and laws Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 334, 337 |
| 40. Solon, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 201; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 29, 32 |
| 41. Alcaeus, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •laws against Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 96 |
| 42. Mimnermus of Colophon, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 196 |
| 43. Alcaeus, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •laws against Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 96 |
44. Aeschylus, Persians, 810 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •athens, laws of Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 397| 810. ᾐδοῦντο συλᾶν οὐδὲ πιμπράναι νεώς· | 810. restrained by no religious awe, they ravaged the images of the gods and set fire to their temples. Altars have been destroyed, statues of the gods have been thrown from their bases in utter ruin and confusion. Therefore, since they wrought such evil, evil they suffer in no less measure; and other evils are still in store: |
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| 45. Pindar, Pythian Odes, 10 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •pederasty, laws Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 255 |
46. Aeschylus, Suppliant Women, 443-445 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 118| 445. γένοιτʼ ἂν ἄλλα Κτησίου Διὸς χάριν· | 445. other goods may come by grace of Zeus, guardian of household wealth; as a tongue that has shot arrows beside the mark, one speech may be the healer of another. But to avoid the shedding of kindred blood, |
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| 47. Pindar, Olympian Odes, 1.67-1.68 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •laws, concerning sexual conduct Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 216 |
48. Aeschylus, Libation-Bearers, 755-756, 924-925, 757 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 197| 757. ἔχει· νέα δὲ νηδὺς αὐτάρκης τέκνων. | |
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49. Aeschylus, Agamemnon, 134-138, 140-143, 146, 1481-1488, 177, 474, 67-71, 1248 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 374| 1248. ἀλλʼ οὔτι παιὼν τῷδʼ ἐπιστατεῖ λόγῳ. Χορός | 1248. Nay, if the thing be near: but never be it! KASSANDRA. |
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| 50. Pindar, Isthmian Odes, 8.9-8.10 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •laws Found in books: Schibli (2002), Hierocles of Alexandria, 231 |
| 51. Theognis, Elegies, 1327, 149-50, 183-92, 28-32, 35, 36, 53-8, 661-6, 1328 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 216 |
| 52. Pindar, Fragments, 243 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •law of nature, mosaic laws consonant with Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 159 |
| 53. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 93 |
| 54. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 215 |
55. Aeschylus, Eumenides, 1, 10-19, 2, 20, 280-289, 3-4, 474, 5, 526-531, 6-9, 62 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 374| 62. ἰατρόμαντις δʼ ἐστὶ καὶ τερασκόπος | |
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56. Aeschylus, Prometheus Bound, 210, 209 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337| 209. ἀτιμάσαντες καρτεροῖς φρονήμασιν | |
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57. Hebrew Bible, Ezekiel, 1.3, 2.3, 3.4, 4.1-4.17, 5.11, 7.16, 8.1, 8.6-8.7, 9.8, 11.13, 11.17, 16.36-16.63, 18.2, 20.49, 22.26, 23.20, 33.25, 36.16-36.25, 37.27 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 149; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 40, 50; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 213; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 51; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 87, 165; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 234; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 24, 59, 74, 76, 80; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 5; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 115, 147| 1.3. "הָיֹה הָיָה דְבַר־יְהוָה אֶל־יְחֶזְקֵאל בֶּן־בּוּזִי הַכֹּהֵן בְּאֶרֶץ כַּשְׂדִּים עַל־נְהַר־כְּבָר וַתְּהִי עָלָיו שָׁם יַד־יְהוָה׃", 2.3. "וַיֹּאמֶר אֵלַי בֶּן־אָדָם שׁוֹלֵחַ אֲנִי אוֹתְךָ אֶל־בְּנֵי יִשְׂרָאֵל אֶל־גּוֹיִם הַמּוֹרְדִים אֲשֶׁר מָרְדוּ־בִי הֵמָּה וַאֲבוֹתָם פָּשְׁעוּ בִי עַד־עֶצֶם הַיּוֹם הַזֶּה׃", 3.4. "וַיֹּאמֶר אֵלָי בֶּן־אָדָם לֶךְ־בֹּא אֶל־בֵּית יִשְׂרָאֵל וְדִבַּרְתָּ בִדְבָרַי אֲלֵיהֶם׃", 4.1. "וּמַאֲכָלְךָ אֲשֶׁר תֹּאכֲלֶנּוּ בְּמִשְׁקוֹל עֶשְׂרִים שֶׁקֶל לַיּוֹם מֵעֵת עַד־עֵת תֹּאכֲלֶנּוּ׃", 4.1. "וְאַתָּה בֶן־אָדָם קַח־לְךָ לְבֵנָה וְנָתַתָּה אוֹתָהּ לְפָנֶיךָ וְחַקּוֹתָ עָלֶיהָ עִיר אֶת־יְרוּשָׁלִָם׃", 4.2. "וְנָתַתָּה עָלֶיהָ מָצוֹר וּבָנִיתָ עָלֶיהָ דָּיֵק וְשָׁפַכְתָּ עָלֶיהָ סֹלְלָה וְנָתַתָּה עָלֶיהָ מַחֲנוֹת וְשִׂים־עָלֶיהָ כָּרִים סָבִיב׃", 4.3. "וְאַתָּה קַח־לְךָ מַחֲבַת בַּרְזֶל וְנָתַתָּה אוֹתָהּ קִיר בַּרְזֶל בֵּינְךָ וּבֵין הָעִיר וַהֲכִינֹתָה אֶת־פָּנֶיךָ אֵלֶיהָ וְהָיְתָה בַמָּצוֹר וְצַרְתָּ עָלֶיהָ אוֹת הִיא לְבֵית יִשְׂרָאֵל׃", 4.4. "וְאַתָּה שְׁכַב עַל־צִדְּךָ הַשְּׂמָאלִי וְשַׂמְתָּ אֶת־עֲוֺן בֵּית־יִשְׂרָאֵל עָלָיו מִסְפַּר הַיָּמִים אֲשֶׁר תִּשְׁכַּב עָלָיו תִּשָּׂא אֶת־עֲוֺנָם׃", 4.5. "וַאֲנִי נָתַתִּי לְךָ אֶת־שְׁנֵי עֲוֺנָם לְמִסְפַּר יָמִים שְׁלֹשׁ־מֵאוֹת וְתִשְׁעִים יוֹם וְנָשָׂאתָ עֲוֺן בֵּית־יִשְׂרָאֵל׃", 4.6. "וְכִלִּיתָ אֶת־אֵלֶּה וְשָׁכַבְתָּ עַל־צִדְּךָ הימוני [הַיְמָנִי] שֵׁנִית וְנָשָׂאתָ אֶת־עֲוֺן בֵּית־יְהוּדָה אַרְבָּעִים יוֹם יוֹם לַשָּׁנָה יוֹם לַשָּׁנָה נְתַתִּיו לָךְ׃", 4.7. "וְאֶל־מְצוֹר יְרוּשָׁלִַם תָּכִין פָּנֶיךָ וּזְרֹעֲךָ חֲשׂוּפָה וְנִבֵּאתָ עָלֶיהָ׃", 4.8. "וְהִנֵּה נָתַתִּי עָלֶיךָ עֲבוֹתִים וְלֹא־תֵהָפֵךְ מִצִּדְּךָ אֶל־צִדֶּךָ עַד־כַּלּוֹתְךָ יְמֵי מְצוּרֶךָ׃", 4.9. "וְאַתָּה קַח־לְךָ חִטִּין וּשְׂעֹרִים וּפוֹל וַעֲדָשִׁים וְדֹחַן וְכֻסְּמִים וְנָתַתָּה אוֹתָם בִּכְלִי אֶחָד וְעָשִׂיתָ אוֹתָם לְךָ לְלָחֶם מִסְפַּר הַיָּמִים אֲשֶׁר־אַתָּה שׁוֹכֵב עַל־צִדְּךָ שְׁלֹשׁ־מֵאוֹת וְתִשְׁעִים יוֹם תֹּאכֲלֶנּוּ׃", 4.11. "וּמַיִם בִּמְשׂוּרָה תִשְׁתֶּה שִׁשִּׁית הַהִין מֵעֵת עַד־עֵת תִּשְׁתֶּה׃", 4.12. "וְעֻגַת שְׂעֹרִים תֹּאכֲלֶנָּה וְהִיא בְּגֶלְלֵי צֵאַת הָאָדָם תְּעֻגֶנָה לְעֵינֵיהֶם׃", 4.13. "וַיֹּאמֶר יְהוָה כָּכָה יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת־לַחְמָם טָמֵא בַּגּוֹיִם אֲשֶׁר אַדִּיחֵם שָׁם׃", 4.14. "וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה הִנֵּה נַפְשִׁי לֹא מְטֻמָּאָה וּנְבֵלָה וּטְרֵפָה לֹא־אָכַלְתִּי מִנְּעוּרַי וְעַד־עַתָּה וְלֹא־בָא בְּפִי בְּשַׂר פִּגּוּל׃", 4.15. "וַיֹּאמֶר אֵלַי רְאֵה נָתַתִּי לְךָ אֶת־צפועי [צְפִיעֵי] הַבָּקָר תַּחַת גֶּלְלֵי הָאָדָם וְעָשִׂיתָ אֶת־לַחְמְךָ עֲלֵיהֶם׃", 4.16. "וַיֹּאמֶר אֵלַי בֶּן־אָדָם הִנְנִי שֹׁבֵר מַטֵּה־לֶחֶם בִּירוּשָׁלִַם וְאָכְלוּ־לֶחֶם בְּמִשְׁקָל וּבִדְאָגָה וּמַיִם בִּמְשׂוּרָה וּבְשִׁמָּמוֹן יִשְׁתּוּ׃", 4.17. "לְמַעַן יַחְסְרוּ לֶחֶם וָמָיִם וְנָשַׁמּוּ אִישׁ וְאָחִיו וְנָמַקּוּ בַּעֲוֺנָם׃", 5.11. "לָכֵן חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־לֹא יַעַן אֶת־מִקְדָּשִׁי טִמֵּאת בְּכָל־שִׁקּוּצַיִךְ וּבְכָל־תּוֹעֲבֹתָיִךְ וְגַם־אֲנִי אֶגְרַע וְלֹא־תָחוֹס עֵינִי וְגַם־אֲנִי לֹא אֶחְמוֹל׃", 7.16. "וּפָלְטוּ פְּלִיטֵיהֶם וְהָיוּ אֶל־הֶהָרִים כְּיוֹנֵי הַגֵּאָיוֹת כֻּלָּם הֹמוֹת אִישׁ בַּעֲוֺנוֹ׃", 8.1. "וָאָבוֹא וָאֶרְאֶה וְהִנֵּה כָל־תַּבְנִית רֶמֶשׂ וּבְהֵמָה שֶׁקֶץ וְכָל־גִּלּוּלֵי בֵּית יִשְׂרָאֵל מְחֻקֶּה עַל־הַקִּיר סָבִיב סָבִיב׃", 8.1. "וַיְהִי בַּשָּׁנָה הַשִּׁשִּׁית בַּשִּׁשִּׁי בַּחֲמִשָּׁה לַחֹדֶשׁ אֲנִי יוֹשֵׁב בְּבֵיתִי וְזִקְנֵי יְהוּדָה יוֹשְׁבִים לְפָנָי וַתִּפֹּל עָלַי שָׁם יַד אֲדֹנָי יְהֹוִה׃", 8.6. "וַיֹּאמֶר אֵלַי בֶּן־אָדָם הֲרֹאֶה אַתָּה מהם [מָה] [הֵם] עֹשִׂים תּוֹעֵבוֹת גְּדֹלוֹת אֲשֶׁר בֵּית־יִשְׂרָאֵל עֹשִׂים פֹּה לְרָחֳקָה מֵעַל מִקְדָּשִׁי וְעוֹד תָּשׁוּב תִּרְאֶה תּוֹעֵבוֹת גְּדֹלוֹת׃", 8.7. "וַיָּבֵא אֹתִי אֶל־פֶּתַח הֶחָצֵר וָאֶרְאֶה וְהִנֵּה חֹר־אֶחָד בַּקִּיר׃", 9.8. "וַיְהִי כְּהַכּוֹתָם וְנֵאשֲׁאַר אָנִי וָאֶפְּלָה עַל־פָּנַי וָאֶזְעַק וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה הֲמַשְׁחִית אַתָּה אֵת כָּל־שְׁאֵרִית יִשְׂרָאֵל בְּשָׁפְכְּךָ אֶת־חֲמָתְךָ עַל־יְרוּשָׁלִָם׃", 11.13. "וַיְהִי כְּהִנָּבְאִי וּפְלַטְיָהוּ בֶן־בְּנָיָה מֵת וָאֶפֹּל עַל־פָּנַי וָאֶזְעַק קוֹל־גָּדוֹל וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה כָּלָה אַתָּה עֹשֶׂה אֵת שְׁאֵרִית יִשְׂרָאֵל׃", 11.17. "לָכֵן אֱמֹר כֹּה־אָמַר אֲדֹנָי יְהוִה וְקִבַּצְתִּי אֶתְכֶם מִן־הָעַמִּים וְאָסַפְתִּי אֶתְכֶם מִן־הָאֲרָצוֹת אֲשֶׁר נְפֹצוֹתֶם בָּהֶם וְנָתַתִּי לָכֶם אֶת־אַדְמַת יִשְׂרָאֵל׃", 16.36. "כֹּה־אָמַר אֲדֹנָי יְהֹוִה יַעַן הִשָּׁפֵךְ נְחֻשְׁתֵּךְ וַתִּגָּלֶה עֶרְוָתֵךְ בְּתַזְנוּתַיִךְ עַל־מְאַהֲבָיִךְ וְעַל כָּל־גִּלּוּלֵי תוֹעֲבוֹתַיִךְ וְכִדְמֵי בָנַיִךְ אֲשֶׁר נָתַתְּ לָהֶם׃", 16.37. "לָכֵן הִנְנִי מְקַבֵּץ אֶת־כָּל־מְאַהֲבַיִךְ אֲשֶׁר עָרַבְתְּ עֲלֵיהֶם וְאֵת כָּל־אֲשֶׁר אָהַבְתְּ עַל כָּל־אֲשֶׁר שָׂנֵאת וְקִבַּצְתִּי אֹתָם עָלַיִךְ מִסָּבִיב וְגִלֵּיתִי עֶרְוָתֵךְ אֲלֵהֶם וְרָאוּ אֶת־כָּל־עֶרְוָתֵךְ׃", 16.38. "וּשְׁפַטְתִּיךְ מִשְׁפְּטֵי נֹאֲפוֹת וְשֹׁפְכֹת דָּם וּנְתַתִּיךְ דַּם חֵמָה וְקִנְאָה׃", 16.39. "וְנָתַתִּי אוֹתָךְ בְּיָדָם וְהָרְסוּ גַבֵּךְ וְנִתְּצוּ רָמֹתַיִךְ וְהִפְשִׁיטוּ אוֹתָךְ בְּגָדַיִךְ וְלָקְחוּ כְּלֵי תִפְאַרְתֵּךְ וְהִנִּיחוּךְ עֵירֹם וְעֶרְיָה׃", 16.41. "וְשָׂרְפוּ בָתַּיִךְ בָּאֵשׁ וְעָשׂוּ־בָךְ שְׁפָטִים לְעֵינֵי נָשִׁים רַבּוֹת וְהִשְׁבַּתִּיךְ מִזּוֹנָה וְגַם־אֶתְנַן לֹא תִתְּנִי־עוֹד׃", 16.42. "וַהֲנִחֹתִי חֲמָתִי בָּךְ וְסָרָה קִנְאָתִי מִמֵּךְ וְשָׁקַטְתִּי וְלֹא אֶכְעַס עוֹד׃", 16.43. "יַעַן אֲשֶׁר לֹא־זכרתי [זָכַרְתְּ] אֶת־יְמֵי נְעוּרַיִךְ וַתִּרְגְּזִי־לִי בְּכָל־אֵלֶּה וְגַם־אֲנִי הֵא דַּרְכֵּךְ בְּרֹאשׁ נָתַתִּי נְאֻם אֲדֹנָי יְהוִה וְלֹא עשיתי [עָשִׂית] אֶת־הַזִּמָּה עַל כָּל־תּוֹעֲבֹתָיִךְ׃", 16.44. "הִנֵּה כָּל־הַמֹּשֵׁל עָלַיִךְ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ׃", 16.45. "בַּת־אִמֵּךְ אַתְּ גֹּעֶלֶת אִישָׁהּ וּבָנֶיהָ וַאֲחוֹת אֲחוֹתֵךְ אַתְּ אֲשֶׁר גָּעֲלוּ אַנְשֵׁיהֶן וּבְנֵיהֶן אִמְּכֶן חִתִּית וַאֲבִיכֶן אֱמֹרִי׃", 16.46. "וַאֲחוֹתֵךְ הַגְּדוֹלָה שֹׁמְרוֹן הִיא וּבְנוֹתֶיהָ הַיּוֹשֶׁבֶת עַל־שְׂמֹאולֵךְ וַאֲחוֹתֵךְ הַקְּטַנָּה מִמֵּךְ הַיּוֹשֶׁבֶת מִימִינֵךְ סְדֹם וּבְנוֹתֶיהָ׃", 16.47. "וְלֹא בְדַרְכֵיהֶן הָלַכְתְּ וּבְתוֹעֲבוֹתֵיהֶן עשיתי [עָשִׂית] כִּמְעַט קָט וַתַּשְׁחִתִי מֵהֵן בְּכָל־דְּרָכָיִךְ׃", 16.48. "חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־עָשְׂתָה סְדֹם אֲחוֹתֵךְ הִיא וּבְנוֹתֶיהָ כַּאֲשֶׁר עָשִׂית אַתְּ וּבְנוֹתָיִךְ׃", 16.49. "הִנֵּה־זֶה הָיָה עֲוֺן סְדֹם אֲחוֹתֵךְ גָּאוֹן שִׂבְעַת־לֶחֶם וְשַׁלְוַת הַשְׁקֵט הָיָה לָהּ וְלִבְנוֹתֶיהָ וְיַד־עָנִי וְאֶבְיוֹן לֹא הֶחֱזִיקָה׃", 16.51. "וְשֹׁמְרוֹן כַּחֲצִי חַטֹּאתַיִךְ לֹא חָטָאָה וַתַּרְבִּי אֶת־תּוֹעֲבוֹתַיִךְ מֵהֵנָּה וַתְּצַדְּקִי אֶת־אחותך [אֲחוֹתַיִךְ] בְּכָל־תּוֹעֲבוֹתַיִךְ אֲשֶׁר עשיתי [עָשִׂית׃]", 16.52. "גַּם־אַתְּ שְׂאִי כְלִמָּתֵךְ אֲשֶׁר פִּלַּלְתְּ לַאֲחוֹתֵךְ בְּחַטֹּאתַיִךְ אֲשֶׁר־הִתְעַבְתְּ מֵהֵן תִּצְדַּקְנָה מִמֵּךְ וְגַם־אַתְּ בּוֹשִׁי וּשְׂאִי כְלִמָּתֵךְ בְּצַדֶּקְתֵּךְ אַחְיוֹתֵךְ׃", 16.53. "וְשַׁבְתִּי אֶת־שְׁבִיתְהֶן אֶת־שבית [שְׁבוּת] סְדֹם וּבְנוֹתֶיהָ וְאֶת־שבית [שְׁבוּת] שֹׁמְרוֹן וּבְנוֹתֶיהָ ושבית [וּשְׁבוּת] שְׁבִיתַיִךְ בְּתוֹכָהְנָה׃", 16.54. "לְמַעַן תִּשְׂאִי כְלִמָּתֵךְ וְנִכְלַמְתְּ מִכֹּל אֲשֶׁר עָשִׂית בְּנַחֲמֵךְ אֹתָן׃", 16.55. "וַאֲחוֹתַיִךְ סְדֹם וּבְנוֹתֶיהָ תָּשֹׁבְןָ לְקַדְמָתָן וְשֹׁמְרוֹן וּבְנוֹתֶיהָ תָּשֹׁבְןָ לְקַדְמָתָן וְאַתְּ וּבְנוֹתַיִךְ תְּשֻׁבֶינָה לְקַדְמַתְכֶן׃", 16.56. "וְלוֹא הָיְתָה סְדֹם אֲחוֹתֵךְ לִשְׁמוּעָה בְּפִיךְ בְּיוֹם גְּאוֹנָיִךְ׃", 16.57. "בְּטֶרֶם תִּגָּלֶה רָעָתֵךְ כְּמוֹ עֵת חֶרְפַּת בְּנוֹת־אֲרָם וְכָל־סְבִיבוֹתֶיהָ בְּנוֹת פְּלִשְׁתִּים הַשָּׁאטוֹת אוֹתָךְ מִסָּבִיב׃", 16.58. "אֶת־זִמָּתֵךְ וְאֶת־תּוֹעֲבוֹתַיִךְ אַתְּ נְשָׂאתִים נְאֻם יְהוָה׃", 16.59. "כִּי כֹה אָמַר אֲדֹנָי יְהוִה ועשית [וְעָשִׂיתִי] אוֹתָךְ כַּאֲשֶׁר עָשִׂית אֲשֶׁר־בָּזִית אָלָה לְהָפֵר בְּרִית׃", 16.61. "וְזָכַרְתְּ אֶת־דְּרָכַיִךְ וְנִכְלַמְתְּ בְּקַחְתֵּךְ אֶת־אֲחוֹתַיִךְ הַגְּדֹלוֹת מִמֵּךְ אֶל־הַקְּטַנּוֹת מִמֵּךְ וְנָתַתִּי אֶתְהֶן לָךְ לְבָנוֹת וְלֹא מִבְּרִיתֵךְ׃", 16.62. "וַהֲקִימוֹתִי אֲנִי אֶת־בְּרִיתִי אִתָּךְ וְיָדַעַתְּ כִּי־אֲנִי יְהוָה׃", 16.63. "לְמַעַן תִּזְכְּרִי וָבֹשְׁתְּ וְלֹא יִהְיֶה־לָּךְ עוֹד פִּתְחוֹן פֶּה מִפְּנֵי כְּלִמָּתֵךְ בְּכַפְּרִי־לָךְ לְכָל־אֲשֶׁר עָשִׂית נְאֻם אֲדֹנָי יְהוִה׃", 18.2. "הַנֶּפֶשׁ הַחֹטֵאת הִיא תָמוּת בֵּן לֹא־יִשָּׂא בַּעֲוֺן הָאָב וְאָב לֹא יִשָּׂא בַּעֲוֺן הַבֵּן צִדְקַת הַצַּדִּיק עָלָיו תִּהְיֶה וְרִשְׁעַת רשע [הָרָשָׁע] עָלָיו תִּהְיֶה׃", 18.2. "מַה־לָּכֶם אַתֶּם מֹשְׁלִים אֶת־הַמָּשָׁל הַזֶּה עַל־אַדְמַת יִשְׂרָאֵל לֵאמֹר אָבוֹת יֹאכְלוּ בֹסֶר וְשִׁנֵּי הַבָּנִים תִּקְהֶינָה׃", 22.26. "כֹּהֲנֶיהָ חָמְסוּ תוֹרָתִי וַיְחַלְּלוּ קָדָשַׁי בֵּין־קֹדֶשׁ לְחֹל לֹא הִבְדִּילוּ וּבֵין־הַטָּמֵא לְטָהוֹר לֹא הוֹדִיעוּ וּמִשַׁבְּתוֹתַי הֶעְלִימוּ עֵינֵיהֶם וָאֵחַל בְּתוֹכָם׃", 33.25. "לָכֵן אֱמֹר אֲלֵיהֶם כֹּה־אָמַר אֲדֹנָי יְהֹוִה עַל־הַדָּם תֹּאכֵלוּ וְעֵינֵכֶם תִּשְׂאוּ אֶל־גִּלּוּלֵיכֶם וְדָם תִּשְׁפֹּכוּ וְהָאָרֶץ תִּירָשׁוּ׃", 36.16. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 36.17. "בֶּן־אָדָם בֵּית יִשְׂרָאֵל יֹשְׁבִים עַל־אַדְמָתָם וַיְטַמְּאוּ אוֹתָהּ בְּדַרְכָּם וּבַעֲלִילוֹתָם כְּטֻמְאַת הַנִּדָּה הָיְתָה דַרְכָּם לְפָנָי׃", 36.18. "וָאֶשְׁפֹּךְ חֲמָתִי עֲלֵיהֶם עַל־הַדָּם אֲשֶׁר־שָׁפְכוּ עַל־הָאָרֶץ וּבְגִלּוּלֵיהֶם טִמְּאוּהָ׃", 36.19. "וָאָפִיץ אֹתָם בַּגּוֹיִם וַיִּזָּרוּ בָּאֲרָצוֹת כְּדַרְכָּם וְכַעֲלִילוֹתָם שְׁפַטְתִּים׃", 36.21. "וָאֶחְמֹל עַל־שֵׁם קָדְשִׁי אֲשֶׁר חִלְּלוּהוּ בֵּית יִשְׂרָאֵל בַּגּוֹיִם אֲשֶׁר־בָּאוּ שָׁמָּה׃", 36.22. "לָכֵן אֱמֹר לְבֵית־יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה לֹא לְמַעַנְכֶם אֲנִי עֹשֶׂה בֵּית יִשְׂרָאֵל כִּי אִם־לְשֵׁם־קָדְשִׁי אֲשֶׁר חִלַּלְתֶּם בַּגּוֹיִם אֲשֶׁר־בָּאתֶם שָׁם׃", 36.23. "וְקִדַּשְׁתִּי אֶת־שְׁמִי הַגָּדוֹל הַמְחֻלָּל בַּגּוֹיִם אֲשֶׁר חִלַּלְתֶּם בְּתוֹכָם וְיָדְעוּ הַגּוֹיִם כִּי־אֲנִי יְהוָה נְאֻם אֲדֹנָי יְהוִה בְּהִקָּדְשִׁי בָכֶם לְעֵינֵיהֶם׃", 36.24. "וְלָקַחְתִּי אֶתְכֶם מִן־הַגּוֹיִם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הָאֲרָצוֹת וְהֵבֵאתִי אֶתְכֶם אֶל־אַדְמַתְכֶם׃", 36.25. "וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃", 37.27. "וְהָיָה מִשְׁכָּנִי עֲלֵיהֶם וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃", | 1.3. "the word of the LORD came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the LORD was there upon him.", 2.3. "And He said unto me: ‘Son of man, I send thee to the children of Israel, to rebellious nations, that have rebelled against Me; they and their fathers have transgressed against Me, even unto this very day;", 3.4. "And He said unto me: ‘Son of man, go, get thee unto the house of Israel, and speak with My words unto them.", 4.1. "Thou also, son of man, take thee a tile, and lay it before thee, and trace upon it a city, even Jerusalem;", 4.2. "and lay siege against it, and build forts against it, and cast up a mound against it; set camps also against it, and set battering rams against it round about.", 4.3. "And take thou unto thee an iron griddle, and set it for a wall of iron between thee and the city; and set thy face toward it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel.", 4.4. "Moreover lie thou upon thy left side, and lay the iniquity of the house of Israel upon it; according to the number of the days that thou shalt lie upon it, thou shalt bear their iniquity.", 4.5. "For I have appointed the years of their iniquity to be unto thee a number of days, even three hundred and ninety days; so shalt thou bear the iniquity of the house of Israel.", 4.6. "And again, when thou hast accomplished these, thou shalt lie on thy right side, and shalt bear the iniquity of the house of Judah; forty days, each day for a year, have I appointed it unto thee.", 4.7. "And thou shalt set thy face toward the siege of Jerusalem, with thine arm uncovered; and thou shalt prophesy against it.", 4.8. "And, behold, I lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast accomplished the days of thy siege.", 4.9. "Take thou also unto thee wheat, and barley, and beans, and lentils, and millet, and spelt, and put them in one vessel, and make thee bread thereof; according to the number of the days that thou shalt lie upon thy side, even three hundred and ninety days, shalt thou eat thereof.", 4.10. "And thy food which thou shalt eat shall be by weight, twenty shekels a day; from time to time shalt thou eat it.", 4.11. "Thou shalt drink also water by measure, the sixth part of a hin; from time to time shalt thou drink.", 4.12. "And thou shalt eat it as barley cakes, and thou shalt bake it in their sight with dung that cometh out of man.’", 4.13. "And the LORD said: ‘Even thus shall the children of Israel eat their bread unclean, among the nations whither I will drive them.’", 4.14. "Then said I: ‘Ah Lord GOD! behold, my soul hath not been polluted; for from my youth up even till now have I not eaten of that which dieth of itself, or is torn of beasts; neither came there abhorred flesh into my mouth.’", 4.15. "Then He said unto me: ‘See, I have given thee cow’s dung for man’s dung, and thou shalt prepare thy bread thereon.’", 4.16. "Moreover He said unto me: ‘Son of man, behold, I will break the staff of bread in Jerusalem, and they shall eat bread by weight, and with anxiety; and they shall drink water by measure, and in appalment;", 4.17. "that they may want bread and water, and be appalled one with another, and pine away in their iniquity.", 5.11. "Wherefore, as I live, saith the Lord GOD, surely, because thou hast defiled My sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish thee; neither shall Mine eye spare, and I also will have no pity.", 7.16. "But they that shall at all escape of them, shall be on the mountains like doves of the valleys, all of them moaning, every one in his iniquity.", 8.1. "And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord GOD fell there upon me.", 8.6. "And He said unto me: ‘Son of man, seest thou what they do? even the great abominations that the house of Israel do commit here, that I should go far off from My sanctuary? but thou shalt again see yet greater abominations.’", 8.7. "And He brought me to the door of the court; and when I looked, behold a hole in the wall.", 9.8. "And it came to pass, while they were smiting, and I was left, that I fell upon my face, and cried, and said: ‘Ah Lord GOD! wilt Thou destroy all the residue of Israel in Thy pouring out of Thy fury upon Jerusalem?’", 11.13. "And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said: ‘Ah Lord GOD! wilt Thou make a full end of the remt of Israel?’", 11.17. "therefore say: Thus saith the Lord GOD: I will even gather you from the peoples, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel.", 16.36. "Thus saith the Lord GOD: Because thy filthiness was poured out, and thy nakedness uncovered through thy harlotries with thy lovers; and because of all the idols of thy abominations, and for the blood of thy children, that thou didst give unto them;", 16.37. "therefore behold, I will gather all thy lovers, unto whom thou hast been pleasant, and all them that thou hast loved, with all them that thou hast hated; I will even gather them against thee from every side, and will uncover thy nakedness unto them, that they may see all thy nakedness.", 16.38. "And I will judge thee, as women that break wedlock and shed blood are judged; and I will bring upon thee the blood of fury and jealousy.", 16.39. "I will also give thee into their hand, and they shall throw down thine eminent place, and break down thy lofty places; and they shall strip thee of thy clothes, and take thy fair jewels; and they shall leave thee naked and bare.", 16.40. "They shall also bring up an assembly against thee, and they shall stone thee with stones, and thrust thee through with their swords.", 16.41. "And they shall burn thy houses with fire, and execute judgments upon thee in the sight of many women; and I will cause thee to cease from playing the harlot, and thou shalt also give no hire any more.", 16.42. "So will I satisfy My fury upon thee, and My jealousy shall depart from thee, and I will be quiet, and will be no more angry.", 16.43. "Because thou hast not remembered the days of thy youth, but hast fretted Me in all these things; lo, therefore I also will bring thy way upon thy head, saith the Lord GOD; or hast thou not committed this lewdness above all thine abominations?", 16.44. "Behold, every one that useth proverbs shall use this proverb against thee, saying: As the mother, so her daughter.", 16.45. "Thou art thy mother’s daughter, that loatheth her husband and her children; and thou art the sister of thy sisters, who loathed their husbands and their children; your mother was a Hittite, and your father an Amorite.", 16.46. "And thine elder sister is Samaria, that dwelleth at thy left hand, she and her daughters; and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters.", 16.47. "Yet hast thou not walked in their ways, nor done after their abominations; but in a very little while thou didst deal more corruptly than they in all thy ways.", 16.48. "As I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters.", 16.49. "Behold, this was the iniquity of thy sister Sodom: pride, fulness of bread, and careless ease was in her and in her daughters; neither did she strengthen the hand of the poor and needy.", 16.50. "And they were haughty, and committed abomination before Me; therefore I removed them when I saw it.", 16.51. "Neither hath Samaria committed even half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters by all thine abominations which thou hast done.", 16.52. "Thou also, bear thine own shame, in that thou hast given judgment for thy sisters; through thy sins that thou hast committed more abominable than they, they are more righteous than thou; yea, be thou also confounded, and bear thy shame, in that thou hast justified thy sisters.", 16.53. "And I will turn their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, and the captivity of thy captives in the midst of them;", 16.54. "that thou mayest bear thine own shame, and mayest be ashamed because of all that thou hast done, in that thou art a comfort unto them.", 16.55. "And thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, and thou and thy daughters shall return to your former estate.", 16.56. "For thy sister Sodom was not mentioned by thy mouth in the day of thy pride;", 16.57. "before thy wickedness was uncovered, as at the time of the taunt of the daughters of Aram, and of all that are round about her, the daughters of the Philistines, that have thee in disdain round about.", 16.58. "Thou hast borne thy lewdness and thine abominations, saith the LORD.", 16.59. "For thus saith the Lord GOD: I will even deal with thee as thou hast done, who hast despised the oath in breaking the covet.", 16.60. "Nevertheless I will remember My covet with thee in the days of thy youth, and I will establish unto thee an everlasting covet.", 16.61. "Then shalt thou remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder sisters and thy younger; and I will give them unto thee for daughters, but not because of thy covet.", 16.62. "And I will establish My covet with thee, and thou shalt know that I am the LORD;", 16.63. "that thou mayest remember, and be confounded, and never open thy mouth any more, because of thy shame; when I have forgiven thee all that thou hast done, saith the Lord GOD.’", 18.2. "’What mean ye, that ye use this proverb in the land of Israel, saying: The fathers have eaten sour grapes, And the children’s teeth are set on edge?", 22.26. "Her priests have done violence to My law, and have profaned My holy things; they have put no difference between the holy and the common, neither have they taught difference between the unclean and the clean, and have hid their eyes from My sabbaths, and I am profaned among them.", 23.20. "And she doted upon concubinage with them, whose flesh is as the flesh of asses, and whose issue is like the issue of horses.", 33.25. "Wherefore say unto them: Thus saith the Lord GOD. Ye eat with the blood, and lift up your eyes unto your idols, and shed blood; and shall ye possess the land?", 36.16. "Moreover the word of the LORD came unto me, saying:", 36.17. "’Son of man, when the house of Israel dwelt in their own land, they defiled it by their way and by their doings; their way before Me was as the uncleanness of a woman in her impurity.", 36.18. "Wherefore I poured out My fury upon them for the blood which they had shed upon the land, and because they had defiled it with their idols;", 36.19. "and I scattered them among the nations, and they were dispersed through the countries; according to their way and according to their doings I judged them.", 36.20. "And when they came unto the nations, whither they came, they profaned My holy name; in that men said of them: These are the people of the LORD, and are gone forth out of His land.", 36.21. "But I had pity for My holy name, which the house of Israel had profaned among the nations, whither they came.", 36.22. "Therefore say unto the house of Israel: Thus saith the Lord GOD: I do not this for your sake, O house of Israel, but for My holy name, which ye have profaned among the nations, whither ye came.", 36.23. "And I will sanctify My great name, which hath been profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes.", 36.24. "For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land.", 36.25. "And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you.", 37.27. "My dwelling-place also shall be over them; and I will be their God, and they shall be My people.", |
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| 58. Simonides, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 324 |
59. Aeschylus, Seven Against Thebes, 230-231, 275-278, 592, 279 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202| 279. στέψω πρὸ ναῶν, πολεμίων δʼ ἐσθήματα. | |
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| 60. Heraclitus of Ephesus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •laws Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 75 |
| 61. Isocrates, Orations, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 30 |
| 62. Xenophon, Symposium, 1.8, 2.10, 4.47-4.49, 8.25, 8.27 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •laws, concerning sexual conduct •laws, on marriage •charis, and unwritten laws •laws, unwritten •parents, unwritten laws about •proper respect for gods, and unwritten laws •apollo of delphi on, and spartas laws •divine laws Found in books: Brule (2003), Women of Ancient Greece, 142; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 177, 244; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 224; Wolfsdorf (2020), Early Greek Ethics, 425 |
| 63. Xenophon, Constitution of The Spartans, 1.7-1.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •laws, on marriage Found in books: Brule (2003), Women of Ancient Greece, 141 |
| 64. Xenophon, Constitution of The Athenians, 1.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •language, laws Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 25 |
| 65. Philolaus of Croton, Fragments, None (5th cent. BCE - missingth cent. CE) Tagged with subjects: •laws •laws, creative Found in books: Schibli (2002), Hierocles of Alexandria, 186 |
| 66. Xenophon, On Household Management, 4.4-4.25, 7.12, 11.7-11.8, 14.6-14.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •persian, laws •laws •apollo of delphi on, and spartas laws Found in books: Brule (2003), Women of Ancient Greece, 158; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 177; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 21 |
67. Aristophanes, Acharnians, 1030, 1032, 1212, 504-506, 1031 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 374| 1031. ἴθ' ἀντιβολῶ ς', ἤν πως κομίσωμαι τὼ βόε. | |
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| 68. Euripides, Antiope (Fragmenta Antiopes ), None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202 |
69. Aristophanes, Birds, 1073, 872-875, 584 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 374| 584. εἶθ' ὅ γ' ̓Απόλλων ἰατρός γ' ὢν ἰάσθω: μισθοφορεῖ δέ. | |
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| 70. Xenophon, Memoirs, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 93 |
71. Xenophon, The Education of Cyrus, 1.2.1-1.2.16, 8.8.2-8.8.3, 8.8.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •persian, laws •divine laws •athens, laws and prescriptions •plato, laws Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 328; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 21; Wolfsdorf (2020), Early Greek Ethics, 424| 1.2.1. πατρὸς μὲν δὴ ὁ Κῦρος λέγεται γενέσθαι Καμβύσου Περσῶν βασιλέως· ὁ δὲ Καμβύσης οὗτος τοῦ Περσειδῶν γένους ἦν· οἱ δὲ Περσεῖδαι ἀπὸ Περσέως κλῄζονται· μητρὸς δὲ ὁμολογεῖται Μανδάνης γενέσθαι· ἡ δὲ Μανδάνη αὕτη Ἀστυάγους ἦν θυγάτηρ τοῦ Μήδων γενομένου βασιλέως. φῦναι δὲ ὁ Κῦρος λέγεται καὶ ᾄδεται ἔτι καὶ νῦν ὑπὸ τῶν βαρβάρων εἶδος μὲν κάλλιστος, ψυχὴν δὲ φιλανθρωπότατος καὶ φιλομαθέστατος καὶ φιλοτιμότατος, ὥστε πάντα μὲν πόνον ἀνατλῆναι, πάντα δὲ κίνδυνον ὑπομεῖναι τοῦ ἐπαινεῖσθαι ἕνεκα. 1.2.2. φύσιν μὲν δὴ τῆς μορφῆς καὶ τῆς ψυχῆς τοιαύτην ἔχων διαμνημονεύεται· ἐπαιδεύθη γε μὴν ἐν Περσῶν νόμοις· οὗτοι δὲ δοκοῦσιν οἱ νόμοι ἄρχεσθαι τοῦ κοινοῦ ἀγαθοῦ ἐπιμελούμενοι οὐκ ἔνθενπερ ἐν ταῖς πλείσταις πόλεσιν ἄρχονται. αἱ μὲν γὰρ πλεῖσται πόλεις ἀφεῖσαι παιδεύειν ὅπως τις ἐθέλει τοὺς ἑαυτοῦ παῖδας, καὶ αὐτοὺς τοὺς πρεσβυτέρους ὅπως ἐθέλουσι διάγειν, ἔπειτα προστάττουσιν αὐτοῖς μὴ κλέπτειν μηδὲ ἁρπάζειν, μὴ βίᾳ εἰς οἰκίαν παριέναι, μὴ παίειν ὃν μὴ δίκαιον, μὴ μοιχεύειν, μὴ ἀπειθεῖν ἄρχοντι, καὶ τἆλλα τὰ τοιαῦτα ὡσαύτως· ἢν δέ τις τούτων τι παραβαίνῃ, ζημίαν αὐτοῖς ἐπέθεσαν. 1.2.3. οἱ δὲ Περσικοὶ νόμοι προλαβόντες ἐπιμέλονται ὅπως τὴν ἀρχὴν μὴ τοιοῦτοι ἔσονται οἱ πολῖται οἷοι πονηροῦ τινος ἢ αἰσχροῦ ἔργου ἐφίεσθαι. ἐπιμέλονται δὲ ὧδε. ἔστιν αὐτοῖς ἐλευθέρα ἀγορὰ καλουμένη, ἔνθα τά τε βασίλεια καὶ τἆλλα ἀρχεῖα πεποίηται. ἐντεῦθεν τὰ μὲν ὤνια καὶ οἱ ἀγοραῖοι καὶ αἱ τούτων φωναὶ καὶ ἀπειροκαλίαι ἀπελήλανται εἰς ἄλλον τόπον, ὡς μὴ μιγνύηται ἡ τούτων τύρβη τῇ τῶν πεπαιδευμένων εὐκοσμίᾳ. 1.2.4. διῄρηται δὲ αὕτη ἡ ἀγορὰ ἡ περὶ τὰ ἀρχεῖα τέτταρα μέρη· τούτων δʼ ἔστιν ἓν μὲν παισίν, ἓν δὲ ἐφήβοις, ἄλλο τελείοις ἀνδράσιν, ἄλλο τοῖς ὑπὲρ τὰ στρατεύσιμα ἔτη γεγονόσι. νόμῳ δʼ εἰς τὰς ἑαυτῶν χώρας ἕκαστοι τούτων πάρεισιν, οἱ μὲν παῖδες ἅμα τῇ ἡμέρᾳ καὶ οἱ τέλειοι ἄνδρες, οἱ δὲ γεραίτεροι ἡνίκʼ ἂν ἑκάστῳ προχωρῇ, πλὴν ἐν ταῖς τεταγμέναις ἡμέραις, ἐν αἷς αὐτοὺς δεῖ παρεῖναι. οἱ δὲ ἔφηβοι καὶ κοιμῶνται περὶ τὰ ἀρχεῖα σὺν τοῖς γυμνητικοῖς ὅπλοις πλὴν τῶν γεγαμηκότων· οὗτοι δὲ οὔτε ἐπιζητοῦνται, ἢν μὴ προρρηθῇ παρεῖναι, οὔτε πολλάκις ἀπεῖναι καλόν. 1.2.5. ἄρχοντες δʼ ἐφʼ ἑκάστῳ τούτων τῶν μερῶν εἰσι δώδεκα· δώδεκα γὰρ καὶ Περσῶν φυλαὶ διῄρηνται. καὶ ἐπὶ μὲν τοῖς παισὶν ἐκ τῶν γεραιτέρων ᾑρημένοι εἰσὶν οἳ ἂν δοκῶσι τοὺς παῖδας βελτίστους ἀποδεικνύναι· ἐπὶ δὲ τοῖς ἐφήβοις ἐκ τῶν τελείων ἀνδρῶν οἳ ἂν αὖ τοὺς ἐφήβους βελτίστους δοκῶσι παρέχειν· ἐπὶ δὲ τοῖς τελείοις ἀνδράσιν οἳ ἂν δοκῶσι παρέχειν αὐτοὺς μάλιστα τὰ τεταγμένα ποιοῦντας καὶ τὰ παραγγελλόμενα ὑπὸ τῆς μεγίστης ἀρχῆς· εἰσὶ δὲ καὶ τῶν γεραιτέρων προστάται ᾑρημένοι, οἳ προστατεύουσιν ὅπως καὶ οὗτοι τὰ καθήκοντα ἀποτελῶσιν. ἃ δὲ ἑκάστῃ ἡλικίᾳ προστέτακται ποιεῖν διηγησόμεθα, ὡς μᾶλλον δῆλον γένηται ᾗ ἐπιμέλονται ὡς ἂν βέλτιστοι εἶεν οἱ πολῖται. 1.2.6. οἱ μὲν δὴ παῖδες εἰς τὰ διδασκαλεῖα φοιτῶντες διάγουσι μανθάνοντες δικαιοσύνην· καὶ λέγουσιν ὅτι ἐπὶ τοῦτο ἔρχονται ὥσπερ παρʼ ἡμῖν ὅτι γράμματα μαθησόμενοι. οἱ δʼ ἄρχοντες αὐτῶν διατελοῦσι τὸ πλεῖστον τῆς ἡμέρας δικάζοντες αὐτοῖς. γίγνεται γὰρ δὴ καὶ παισὶ πρὸς ἀλλήλους ὥσπερ ἀνδράσιν ἐγκλήματα καὶ κλοπῆς καὶ ἁρπαγῆς καὶ βίας καὶ ἀπάτης καὶ κακολογίας καὶ ἄλλων οἵων δὴ εἰκός. 1.2.7. οὓς δʼ ἂν γνῶσι τούτων τι ἀδικοῦντας, τιμωροῦνται. κολάζουσι δὲ καὶ ὃν ἂν ἀδίκως ἐγκαλοῦντα εὑρίσκωσι. δικάζουσι δὲ καὶ ἐγκλήματος οὗ ἕνεκα ἄνθρωποι μισοῦσι μὲν ἀλλήλους μάλιστα, δικάζονται δὲ ἥκιστα, ἀχαριστίας, καὶ ὃν ἂν γνῶσι δυνάμενον μὲν χάριν ἀποδιδόναι, μὴ ἀποδιδόντα δέ, κολάζουσι καὶ τοῦτον ἰσχυρῶς. οἴονται γὰρ τοὺς ἀχαρίστους καὶ περὶ θεοὺς ἂν μάλιστα ἀμελῶς ἔχειν καὶ περὶ γονέας καὶ πατρίδα καὶ φίλους. ἕπεσθαι δὲ δοκεῖ μάλιστα τῇ ἀχαριστίᾳ ἡ ἀναισχυντία· καὶ γὰρ αὕτη μεγίστη δοκεῖ εἶναι ἐπὶ πάντα τὰ αἰσχρὰ ἡγεμών. 1.2.8. διδάσκουσι δὲ τοὺς παῖδας καὶ σωφροσύνην· μέγα δὲ συμβάλλεται εἰς τὸ μανθάνειν σωφρονεῖν αὐτοὺς ὅτι καὶ τοὺς πρεσβυτέρους ὁρῶσιν ἀνὰ πᾶσαν ἡμέραν σωφρόνως διάγοντας. διδάσκουσι δὲ αὐτοὺς καὶ πείθεσθαι τοῖς ἄρχουσι· μέγα δὲ καὶ εἰς τοῦτο συμβάλλεται ὅτι ὁρῶσι τοὺς πρεσβυτέρους πειθομένους τοῖς ἄρχουσιν ἰσχυρῶς. διδάσκουσι δὲ καὶ ἐγκράτειαν γαστρὸς καὶ ποτοῦ· μέγα δὲ καὶ εἰς τοῦτο συμβάλλεται ὅτι ὁρῶσι τοὺς πρεσβυτέρους οὐ πρόσθεν ἀπιόντας γαστρὸς ἕνεκα πρὶν ἂν ἀφῶσιν οἱ ἄρχοντες, καὶ ὅτι οὐ παρὰ μητρὶ σιτοῦνται οἱ παῖδες, ἀλλὰ παρὰ τῷ διδασκάλῳ, ὅταν οἱ ἄρχοντες σημήνωσι. φέρονται δὲ οἴκοθεν σῖτον μὲν ἄρτον, ὄψον δὲ κάρδαμον, πιεῖν δέ, ἤν τις διψῇ, κώθωνα, ὡς ἀπὸ τοῦ ποταμοῦ ἀρύσασθαι. πρὸς δὲ τούτοις μανθάνουσι καὶ τοξεύειν καὶ ἀκοντίζειν. μέχρι μὲν δὴ ἓξ ἢ ἑπτακαίδεκα ἐτῶν ἀπὸ γενεᾶς οἱ παῖδες ταῦτα πράττουσιν, ἐκ τούτου δὲ εἰς τοὺς ἐφήβους ἐξέρχονται. 1.2.9. οὗτοι δʼ αὖ οἱ ἔφηβοι διάγουσιν ὧδε. δέκα ἔτη ἀφʼ οὗ ἂν ἐκ παίδων ἐξέλθωσι κοιμῶνται μὲν περὶ τὰ ἀρχεῖα, ὥσπερ προειρήκαμεν, καὶ φυλακῆς ἕνεκα τῆς πόλεως καὶ σωφροσύνης· δοκεῖ γὰρ αὕτη ἡ ἡλικία μάλιστα ἐπιμελείας δεῖσθαι· παρέχουσι δὲ καὶ τὴν ἡμέραν ἑαυτοὺς τοῖς ἄρχουσι χρῆσθαι ἤν τι δέωνται ὑπὲρ τοῦ κοινοῦ. καὶ ὅταν μὲν δέῃ, πάντες μένουσι περὶ τὰ ἀρχεῖα· ὅταν δὲ ἐξίῃ βασιλεὺς ἐπὶ θήραν, ἐξάγει τὴν ἡμίσειαν τῆς φυλακῆς· ποιεῖ δὲ τοῦτο πολλάκις τοῦ μηνός. ἔχειν δὲ δεῖ τοὺς ἐξιόντας τόξα καὶ παρὰ τὴν φαρέτραν ἐν κολεῷ κοπίδα ἢ σάγαριν, ἔτι δὲ γέρρον καὶ παλτὰ δύο, ὥστε τὸ μὲν ἀφεῖναι, τῷ δʼ, ἂν δέῃ, ἐκ χειρὸς χρῆσθαι. 1.2.10. διὰ τοῦτο δὲ δημοσίᾳ τοῦ θηρᾶν ἐπιμέλονται, καὶ βασιλεὺς ὥσπερ καὶ ἐν πολέμῳ ἡγεμών ἐστιν αὐτοῖς καὶ αὐτός τε θηρᾷ καὶ τῶν ἄλλων ἐπιμελεῖται ὅπως ἂν θηρῶσιν, ὅτι ἀληθεστάτη αὐτοῖς δοκεῖ εἶναι αὕτη ἡ μελέτη τῶν πρὸς τὸν πόλεμον. καὶ γὰρ πρῲ ἀνίστασθαι ἐθίζει καὶ ψύχη καὶ θάλπη ἀνέχεσθαι, γυμνάζει δὲ καὶ ὁδοιπορίαις καὶ δρόμοις, ἀνάγκη δὲ καὶ τοξεῦσαι θηρίον καὶ ἀκοντίσαι ὅπου ἂν παραπίπτῃ. καὶ τὴν ψυχὴν δὲ πολλάκις ἀνάγκη θήγεσθαι ὅταν τι τῶν ἀλκίμων θηρίων ἀνθιστῆται· παίειν μὲν γὰρ δήπου δεῖ τὸ ὁμόσε γιγνόμενον, φυλάξασθαι δὲ τὸ ἐπιφερόμενον· ὥστε οὐ ῥᾴδιον εὑρεῖν τί ἐν τῇ θήρᾳ ἄπεστι τῶν ἐν πολέμῳ παρόντων. 1.2.11. ἐξέρχονται δὲ ἐπὶ τὴν θήραν ἄριστον ἔχοντες πλέον μέν, ὡς τὸ εἰκός, τῶν παίδων, τἆλλα δὲ ὅμοιον. καὶ θηρῶντες μὲν οὐκ ἂν ἀριστήσαιεν, ἢν δέ τι δεήσῃ ἢ θηρίου ἕνεκα ἐπικαταμεῖναι ἢ ἄλλως ἐθελήσωσι διατρῖψαι περὶ τὴν θήραν, τὸ οὖν ἄριστον τοῦτο δειπνήσαντες τὴν ὑστεραίαν αὖ θηρῶσι μέχρι δείπνου, καὶ μίαν ἄμφω τούτω τὼ ἡμέρα λογίζονται, ὅτι μιᾶς ἡμέρας σῖτον δαπανῶσι. τοῦτο δὲ ποιοῦσι τοῦ ἐθίζεσθαι ἕνεκα, ἵνʼ ἐάν τι καὶ ἐν πολέμῳ δεήσῃ, δύνωνται ταὐτὸ ποιεῖν. καὶ ὄψον δὲ τοῦτο ἔχουσιν οἱ τηλικοῦτοι ὅ τι ἂν θηράσωσιν· εἰ δὲ μή, τὸ κάρδαμον. εἰ δέ τις αὐτοὺς οἴεται ἢ ἐσθίειν ἀηδῶς, ὅταν κάρδαμον μόνον ἔχωσιν ἐπὶ τῷ σίτῳ, ἢ πίνειν ἀηδῶς, ὅταν ὕδωρ πίνωσιν, ἀναμνησθήτω πῶς μὲν ἡδὺ μᾶζα καὶ ἄρτος πεινῶντι φαγεῖν, πῶς δὲ ἡδὺ ὕδωρ πιεῖν διψῶντι. 1.2.12. αἱ δʼ αὖ μένουσαι φυλαὶ διατρίβουσι μελετῶσαι τά τε ἄλλα ἃ παῖδες ὄντες ἔμαθον καὶ τοξεύειν καὶ ἀκοντίζειν, καὶ διαγωνιζόμενοι ταῦτα πρὸς ἀλλήλους διατελοῦσιν. εἰσὶ δὲ καὶ δημόσιοι τούτων ἀγῶνες καὶ ἆθλα προτίθεται· ἐν ᾗ δʼ ἂν τῶν φυλῶν πλεῖστοι ὦσι δαημονέστατοι καὶ ἀνδρικώτατοι καὶ εὐπιστότατοι, ἐπαινοῦσιν οἱ πολῖται καὶ τιμῶσιν οὐ μόνον τὸν νῦν ἄρχοντα αὐτῶν, ἀλλὰ καὶ ὅστις αὐτοὺς παῖδας ὄντας ἐπαίδευσε. χρῶνται δὲ τοῖς μένουσι τῶν ἐφήβων αἱ ἀρχαί, ἤν τι ἢ φρουρῆσαι δεήσῃ ἢ κακούργους ἐρευνῆσαι ἢ λῃστὰς ὑποδραμεῖν ἢ καὶ ἄλλο τι ὅσα ἰσχύος ἢ τάχους ἔργα ἐστί. ταῦτα μὲν δὴ οἱ ἔφηβοι πράττουσιν. ἐπειδὰν δὲ τὰ δέκα ἔτη διατελέσωσιν, ἐξέρχονται εἰς τοὺς τελείους ἄνδρας. 1.2.13. ἀφʼ οὗ δʼ ἂν ἐξέλθωσι χρόνου οὗτοι αὖ πέντε καὶ εἴκοσιν ἔτη διάγουσιν ὧδε. πρῶτον μὲν ὥσπερ οἱ ἔφηβοι παρέχουσιν ἑαυτοὺς ταῖς ἀρχαῖς χρῆσθαι, ἤν τι δέῃ ὑπὲρ τοῦ κοινοῦ, ὅσα φρονούντων τε ἤδη ἔργα ἐστὶ καὶ ἔτι δυναμένων. ἢν δέ ποι δέῃ στρατεύεσθαι, τόξα μὲν οἱ οὕτω πεπαιδευμένοι οὐκέτι ἔχοντες οὐδὲ παλτὰ στρατεύονται, τὰ δὲ ἀγχέμαχα ὅπλα καλούμενα, θώρακά τε περὶ τοῖς στέρνοις καὶ γέρρον ἐν τῇ ἀριστερᾷ, οἷόνπερ γράφονται οἱ Πέρσαι ἔχοντες, ἐν δὲ τῇ δεξιᾷ μάχαιραν ἢ κοπίδα. καὶ αἱ ἀρχαὶ δὲ πᾶσαι ἐκ τούτων καθίστανται πλὴν οἱ τῶν παίδων διδάσκαλοι. ἐπειδὰν δὲ τὰ πέντε καὶ εἴκοσιν ἔτη διατελέσωσιν, εἴησαν μὲν ἂν οὗτοι πλέον τι γεγονότες ἢ τὰ πεντήκοντα ἔτη ἀπὸ γενεᾶς· ἐξέρχονται δὲ τηνικαῦτα εἰς τοὺς γεραιτέρους ὄντας τε καὶ καλουμένους. 1.2.14. οἱ δʼ αὖ γεραίτεροι οὗτοι στρατεύονται μὲν οὐκέτι ἔξω τῆς ἑαυτῶν, οἴκοι δὲ μένοντες δικάζουσι τά τε κοινὰ καὶ τὰ ἴδια πάντα. καὶ θανάτου δὲ οὗτοι κρίνουσι, καὶ τὰς ἀρχὰς οὗτοι πάσας αἱροῦνται· καὶ ἤν τις ἢ ἐν ἐφήβοις ἢ ἐν τελείοις ἀνδράσιν ἐλλίπῃ τι τῶν νομίμων, φαίνουσι μὲν οἱ φύλαρχοι ἕκαστοι καὶ τῶν ἄλλων ὁ βουλόμενος, οἱ δὲ γεραίτεροι ἀκούσαντες ἐκκρίνουσιν· ὁ δὲ ἐκκριθεὶς ἄτιμος διατελεῖ τὸν λοιπὸν βίον. 1.2.15. ἵνα δὲ σαφέστερον δηλωθῇ πᾶσα ἡ Περσῶν πολιτεία, μικρὸν ἐπάνειμι· νῦν γὰρ ἐν βραχυτάτῳ ἂν δηλωθείη διὰ τὰ προειρημένα. λέγονται μὲν γὰρ Πέρσαι ἀμφὶ τὰς δώδεκα μυριάδας εἶναι· τούτων δʼ οὐδεὶς ἀπελήλαται νόμῳ τιμῶν καὶ ἀρχῶν, ἀλλʼ ἔξεστι πᾶσι Πέρσαις πέμπειν τοὺς ἑαυτῶν παῖδας εἰς τὰ κοινὰ τῆς δικαιοσύνης διδασκαλεῖα. ἀλλʼ οἱ μὲν δυνάμενοι τρέφειν τοὺς παῖδας ἀργοῦντας πέμπουσιν, οἱ δὲ μὴ δυνάμενοι οὐ πέμπουσιν. οἳ δʼ ἂν παιδευθῶσι παρὰ τοῖς δημοσίοις διδασκάλοις, ἔξεστιν αὐτοῖς ἐν τοῖς ἐφήβοις νεανισκεύεσθαι, τοῖς δὲ μὴ διαπαιδευθεῖσιν οὕτως οὐκ ἔξεστιν. οἳ δʼ ἂν αὖ ἐν τοῖς ἐφήβοις διατελέσωσι τὰ νόμιμα ποιοῦντες, ἔξεστι τούτοις εἰς τοὺς τελείους ἄνδρας συναλίζεσθαι καὶ ἀρχῶν καὶ τιμῶν μετέχειν, οἳ δʼ ἂν μὴ διαγένωνται ἐν τοῖς ἐφήβοις, οὐκ εἰσέρχονται εἰς τοὺς τελείους. οἳ δʼ ἂν αὖ ἐν τοῖς τελείοις διαγένωνται ἀνεπίληπτοι, οὗτοι τῶν γεραιτέρων γίγνονται. οὕτω μὲν δὴ οἱ γεραίτεροι διὰ πάντων τῶν καλῶν ἐληλυθότες καθίστανται· καὶ ἡ πολιτεία αὕτη, ᾗ οἴονται χρώμενοι βέλτιστοι ἂν εἶναι. 1.2.16. καὶ νῦν δὲ ἔτι ἐμμένει μαρτύρια καὶ τῆς μετρίας διαίτης αὐτῶν καὶ τοῦ ἐκπονεῖσθαι τὴν δίαιταν. αἰσχρὸν μὲν γὰρ ἔτι καὶ νῦν ἐστι Πέρσαις καὶ τὸ πτύειν καὶ τὸ ἀπομύττεσθαι καὶ τὸ φύσης μεστοὺς φαίνεσθαι, αἰσχρὸν δέ ἐστι καὶ τὸ ἰόντα ποι φανερὸν γενέσθαι ἢ τοῦ οὐρῆσαι ἕνεκα ἢ καὶ ἄλλου τινὸς τοιούτου. ταῦτα δὲ οὐκ ἂν ἐδύναντο ποιεῖν, εἰ μὴ καὶ διαίτῃ μετρίᾳ ἐχρῶντο καὶ τὸ ὑγρὸν ἐκπονοῦντες ἀνήλισκον, ὥστε ἄλλῃ πῃ ἀποχωρεῖν. ταῦτα μὲν δὴ κατὰ πάντων Περσῶν ἔχομεν λέγειν· οὗ δʼ ἕνεκα ὁ λόγος ὡρμήθη, νῦν λέξομεν τὰς Κύρου πράξεις ἀρξάμενοι ἀπὸ παιδός. 8.8.2. ἐπεὶ μέντοι Κῦρος ἐτελεύτησεν, εὐθὺς μὲν αὐτοῦ οἱ παῖδες ἐστασίαζον, εὐθὺς δὲ πόλεις καὶ ἔθνη ἀφίσταντο, πάντα δʼ ἐπὶ τὸ χεῖρον ἐτρέποντο. ὡς δʼ ἀληθῆ λέγω ἄρξομαι διδάσκων ἐκ τῶν θείων. οἶδα γὰρ ὅτι πρότερον μὲν βασιλεὺς καὶ οἱ ὑπʼ αὐτῷ καὶ τοῖς τὰ ἔσχατα πεποιηκόσιν εἴτε ὅρκους ὀμόσαιεν, ἠμπέδουν, εἴτε δεξιὰς δοῖεν, ἐβεβαίουν. 8.8.3. εἰ δὲ μὴ τοιοῦτοι ἦσαν καὶ τοιαύτην δόξαν εἶχον οὐδʼ ἂν εἷς αὐτοῖς ἐπίστευεν, ὥσπερ οὐδὲ νῦν πιστεύει οὐδὲ εἷς ἔτι, ἐπεὶ ἔγνωσται ἡ ἀσέβεια αὐτῶν. οὕτως οὐδὲ τότε ἐπίστευσαν ἂν οἱ τῶν σὺν Κύρῳ ἀναβάντων στρατηγοί· νῦν δὲ δὴ τῇ πρόσθεν αὐτῶν δόξῃ πιστεύσαντες ἐνεχείρισαν ἑαυτούς, καὶ ἀναχθέντες πρὸς βασιλέα ἀπετμήθησαν τὰς κεφαλάς. πολλοὶ δὲ καὶ τῶν συστρατευσάντων βαρβάρων ἄλλοι ἄλλαις πίστεσιν ἐξαπατηθέντες ἀπώλοντο. 8.8.7. τοιγαροῦν ὅστις ἂν πολεμῇ αὐτοῖς, πᾶσιν ἔξεστιν ἐν τῇ χώρᾳ αὐτῶν ἀναστρέφεσθαι ἄνευ μάχης ὅπως ἂν βούλωνται διὰ τὴν ἐκείνων περὶ μὲν θεοὺς ἀσέβειαν, περὶ δὲ ἀνθρώπους ἀδικίαν. αἱ μὲν δὴ γνῶμαι ταύτῃ τῷ παντὶ χείρους νῦν ἢ τὸ παλαιὸν αὐτῶν. | 1.2.1. The father of Cyrus is said to have been His parentage Cambyses, king of the Persians: this Cambyses belonged to the stock of the Persidae, and the Persidae derive their name from Perseus. His mother, it is generally agreed, was Mandane; and this Mandane was the daughter of Astyages, sometime king of the Medes. And even to this day the barbarians tell in story and in song that Cyrus was most handsome in person, most generous of heart, most devoted to learning, and most ambitious, so that he endured all sorts of labour and faced all sorts of danger for the sake of praise. 1.2.2. Such then were the natural endowments, physical and spiritual, that he is reputed to have had; but he was educated in conformity with the laws of the Persians; and these laws appear in their care for the common weal not to start from the same point as they do in most states. For most states permit every one to train his own children just as he will, and the older people themselves to live as they please; and then they command them not to steal and not to rob, not to break into anybody’s house, not to strike a person whom they have no right to strike, not to commit adultery, not to disobey an officer, and so forth; and if a man transgress anyone one of these laws, they punish him. 1.2.3. They have their so-called Free Square, where the royal palace and other government buildings are located. The hucksters with their wares, their cries, and their vulgarities are excluded from this and relegated to another part of the city, in order that their tumult may not intrude upon the orderly life of the cultured. 1.2.4. 1.2.5. 1.2.6. The boys go to school and spend their time in Its method and curriculum: A. Boys learning justice; and they say that they go there for this purpose, just as in our country they say that they go to learn to read and write. And their officers spend the greater part of the day in deciding cases for them. For, as a matter of course, boys also prefer charges against one another, just as men do, of theft, robbery, assault, cheating, slander, and other things that naturally come up; and when they discover any one committing any of these crimes, they punish him, 1.2.7. 1.2.8. 1.2.9. Now the young men in their turn live as follows: B. Youths for ten years after they are promoted from the class of boys they pass the nights, as we said before, about the government buildings. This they do for the sake of guarding the city and of developing their powers of self-control; for this time of life, it seems, demands the most watchful care. And during the day, too, they put themselves at the disposal of the authorities, if they are needed for any service to the state. Whenever it is necessary, they all remain about the public buildings. But when the king goes out hunting, he takes out half the garrison; and this he does many times a month. Those who go must take bow and arrows and, in addition to the quiver, a sabre or bill The oriental bill was a tool or weapon with a curved blade, shorter than a sabre and corresponding very closely to the Spanish-American machete. in its scabbard; they carry along also a light shield and two spears, on to throw, the other to use in case of necessity in a hand-to-hand encounter. 1.2.10. 1.2.11. When they go out hunting they carry along a lunch, The Greeks ate but two meals a day: the first, ἄριστον , toward midday, the other, δεῖπνον , toward sun-down. more in quantity than that of the boys, as is proper, but in other respects the same; but they would never think of lunching while they are busy with the chase. If, however, for some reason it is necessary to stay longer on account of the game or if for some other reason they wish to continue longer on the chase, then they make their dinner of this luncheon and hunt again on the following day until dinner time; and these two days they count as one, because they consume but one day’s provisions. This they do to harden themselves, in order that, if ever it is necessary in war, they may be able to do the same. Those of this age have for relish the game that they kill; if they fail to kill any, then cresses. Now, if any one thinks that they do not enjoy eating, when they have only cresses with their bread, or that they do not enjoy drinking when they drink only water, let him remember how sweet barley bread and wheaten bread taste when one is hungry, and how sweet water is to drink when one is thirsty. 1.2.12. The divisions remaining at home, in their turn, pass their time shooting with the bow and hurling the spear and practising all the other arts that they learned when they were boys, and they continually engage in contests of this kind with one another. And there are also public contests of this sort, for which prizes are offered; and whatever division has the greatest number of the most expert, the most manly, and the best disciplined young men, the citizens praise and honour not only its present chief officer but also the one who trained them when they were boys. And of the youths who remain behind, the authorities employ any that they may need, whether for garrison duty or for arresting criminals or for hunting down robbers, or for any other service that demands strength or dispatch. Such, then, is the occupation of the youths. And when they have completed their ten years, they are promoted and enrolled in the class of the mature men. 1.2.13. And when they have completed the five-and-twenty years, they are, as one would expect, somewhat more than fifty years of age; and then they come out and take their places among those who really are, as they are called, the elders. 1.2.14. Now these elders, in their turn, no longer perform D. Elders military service outside their own country, but they remain at home and try all sorts of cases, both public and private. They try people indicted for capital offences also, and they elect all the officers. And if any one, either among the youths or among the mature men, fail in any one of the duties prescribed by law, the respective officers of that division, or any one else who will, may enter complaint, and the elders, when they have heard the case, expel the guilty party; and the one who has been expelled spends the rest of his life degraded and disfranchised. 1.2.15. Now, that the whole constitutional policy The constitutional policy of Persia of the Persians may be more clearly set forth, I will go back a little; for now, in the light of what has already been said, it can be given in a very few words. It is said that the Persians number about one hundred and twenty thousand men This number is meant to include the nobility only, the so-called peers ὁμότιμοι , and not the total population of Persia . ; and no one of these is by law excluded from holding offices and positions of honour, but all the Persians may send their children to the common schools of justice. Still, only those do send them who are in a position to maintain their children without work; and those who are not so situated do not. And only to such as are educated by the public Each class a prerequisite to the one above it teachers is it permitted to pass their young manhood in the class of the youths, while to those who have not completed this course of training it is not so permitted. And only to such among the youths as complete the course required by law is it permitted to join the class of mature men and to fill offices and places of distinction, while those who do not finish their course among the young men are not promoted to the class of the mature men. And again, those who finish their course among the mature men without blame become members of the class of elders. So, we see, the elders are made up to those who have enjoyed all honour and distinction. This is the policy by the observance of which they think that their citizens may become the best. 1.2.16. There remains even unto this day evidence of their moderate fare and of their working off by exercise what they eat: for even to the present time it is a breach of decorum for a Persian to spit or to blow his nose or to appear afflicted with flatulence; it is a breach of decorum also to be seen going apart either to make water or for anything else of that kind. And this would not be possible for them, if they did not lead an abstemious life and throw off the moisture by hard work, so that it passes off in some other way. This, then, is what we have to say in regard to the Persians in general. Now, to fulfil the purpose with which our narrative was begun, we shall proceed to relate the history of Cyrus from his childhood on. 8.8.2. I know, for example, that in early times the kings and their officers, in their dealings with even the worst offenders, would abide by an oath that they might have given, and be true to any pledge they might have made. 8.8.3. 8.8.7. |
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72. Aristophanes, Women of The Assembly, 218-220, 453, 455-457, 577, 584, 216 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 30| 216. βάπτουσι θερμῷ κατὰ τὸν ἀρχαῖον νόμον | |
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73. Aristophanes, Knights, 185 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kosher law / food laws Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 107| 185. μῶν ἐκ καλῶν εἶ κἀγαθῶν; μὰ τοὺς θεοὺς | |
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74. Xenophon, The Persian Expedition, 1.7.18, 5.3.37 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •plato, laws •laws, sacred Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 302; Hitch (2017), Animal sacrifice in the ancient Greek world, 41| 1.7.18. ἐνταῦθα Κῦρος Σιλανὸν καλέσας τὸν Ἀμπρακιώτην μάντιν ἔδωκεν αὐτῷ δαρεικοὺς τρισχιλίους, ὅτι τῇ ἑνδεκάτῃ ἀπʼ ἐκείνης ἡμέρᾳ πρότερον θυόμενος εἶπεν αὐτῷ ὅτι βασιλεὺς οὐ μαχεῖται δέκα ἡμερῶν, Κῦρος δʼ εἶπεν· οὐκ ἄρα ἔτι μαχεῖται, εἰ ἐν ταύταις οὐ μαχεῖται ταῖς ἡμέραις· ἐὰν δʼ ἀληθεύσῃς, ὑπισχνοῦμαί σοι δέκα τάλαντα. τοῦτο τὸ χρυσίον τότε ἀπέδωκεν, ἐπεὶ παρῆλθον αἱ δέκα ἡμέραι. | |
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| 75. Xenophon, Apology, 10-13, 47, 14 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 177 |
76. Aristophanes, Wasps, 1023, 1025, 1024 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 256| 1024. οὐκ † ἐκτελέσαι † φησὶν ἐπαρθεὶς οὐδ' ὀγκῶσαι τὸ φρόνημα, | |
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| 77. Xenophon, On Hunting, 5.14 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •laws, sacred Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 52 |
78. Aristophanes, The Women Celebrating The Thesmophoria, 1150 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sacred laws Found in books: Peels (2016), Hosios: A Semantic Study of Greek Piety, 173| 1150. οὗ δὴ ἀνδράσιν οὐ θέμις εἰσορᾶν | |
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| 79. Xenophon, On Horsemanship, 2.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •laws Found in books: Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 77 |
| 80. Aristophanes, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 113 |
81. Aristophanes, Frogs, 1423-1432, 1422 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 75| 1422. πρῶτον μὲν οὖν περὶ ̓Αλκιβιάδου τίν' ἔχετον | |
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| 82. Xenophon, Hiero, 4.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lack of respect for gods', laws concerning •religious correctness, laws concerning •stealing sacred things, laws concerning Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 166 |
| 83. Xenophon, Hellenica, 1.4.12-1.4.21, 1.7.15, 2.3.55-2.3.56, 3.4.4, 4.3.13, 6.5.25, 7.1.39-7.1.40 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 82 |
| 84. Antiphon, Orations, 1.11.9, 2.1.6, 2.3.9-2.3.11 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •sacred laws •language, laws Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 80; Peels (2016), Hosios: A Semantic Study of Greek Piety, 185 |
85. Aristophanes, Peace, 762-763, 1018 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Peels (2016), Hosios: A Semantic Study of Greek Piety, 173| 1018. σφάξεις τὸν οἶν. ἀλλ' οὐ θέμις. τιὴ τί δή; | |
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86. Aristophanes, Clouds, 1075-1082, 140, 225, 367, 423-426, 844-845, 295 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Peels (2016), Hosios: A Semantic Study of Greek Piety, 173| 295. κεἰ θέμις ἐστίν, νυνί γ' ἤδη, κεἰ μὴ θέμις ἐστί, χεσείω. | |
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| 87. Aristophanes, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •sumptuary laws Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 188 |
88. Aristophanes, The Rich Man, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 43| 1175. καὶ ταῦτα τοῦ σωτῆρος ἱερεὺς ὢν Διός. | |
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| 89. Hippocrates, On Airs, Waters, And Places, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan nan nan nan nan nan nan nan nan |
| 90. Critias, Fragments, 226.25, 227.7-227.8 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •plato, on preludes to laws •preludes to laws Found in books: Huffman (2019), A History of Pythagoreanism, 286 |
91. Hebrew Bible, 2 Chronicles, 2.16, 30.25, 34.7 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •purity (see also food laws) Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 147| 2.16. "וַיִּסְפֹּר שְׁלֹמֹה כָּל־הָאֲנָשִׁים הַגֵּירִים אֲשֶׁר בְּאֶרֶץ יִשְׂרָאֵל אַחֲרֵי הַסְּפָר אֲשֶׁר סְפָרָם דָּוִיד אָבִיו וַיִּמָּצְאוּ מֵאָה וַחֲמִשִּׁים אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים וְשֵׁשׁ מֵאוֹת׃", 30.25. "וַיִּשְׂמְחוּ כָּל־קְהַל יְהוּדָה וְהַכֹּהֲנִים וְהַלְוִיִּם וְכָל־הַקָּהָל הַבָּאִים מִיִּשְׂרָאֵל וְהַגֵּרִים הַבָּאִים מֵאֶרֶץ יִשְׂרָאֵל וְהַיּוֹשְׁבִים בִּיהוּדָה׃", 34.7. "וַיְנַתֵּץ אֶת־הַמִּזְבְּחוֹת וְאֶת־הָאֲשֵׁרִים וְהַפְּסִלִים כִּתַּת לְהֵדַק וְכָל־הַחַמָּנִים גִּדַּע בְּכָל־אֶרֶץ יִשְׂרָאֵל וַיָּשָׁב לִירוּשָׁלִָם׃", | 2.16. "And Solomon numbered all the strangers that were in the land of Israel, after the numbering wherewith David his father had numbered them; and they were found a hundred and fifty thousand and three thousand and six hundred.", 30.25. "And all the congregation of Judah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced.", 34.7. "And he broke down the altars, and beat the Asherim and the graven images into powder, and hewed down all the sun-images throughout all the land of Israel, and returned to Jerusalem.", |
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92. Hebrew Bible, 1 Chronicles, 4.18, 22.2, 28.9 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •purity (see also food laws) •laws, jewish, compared to royal decrees Found in books: Schwartz (2008), 2 Maccabees, 137; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 147, 170, 171| 4.18. "וְאִשְׁתּוֹ הַיְהֻדִיָּה יָלְדָה אֶת־יֶרֶד אֲבִי גְדוֹר וְאֶת־חֶבֶר אֲבִי שׂוֹכוֹ וְאֶת־יְקוּתִיאֵל אֲבִי זָנוֹחַ וְאֵלֶּה בְּנֵי בִּתְיָה בַת־פַּרְעֹה אֲשֶׁר לָקַח מָרֶד׃", 22.2. "וַיֹּאמֶר דָּוִיד לִכְנוֹס אֶת־הַגֵּרִים אֲשֶׁר בְּאֶרֶץ יִשְׂרָאֵל וַיַּעֲמֵד חֹצְבִים לַחְצוֹב אַבְנֵי גָזִית לִבְנוֹת בֵּית הָאֱלֹהִים׃", 28.9. "וְאַתָּה שְׁלֹמֹה־בְנִי דַּע אֶת־אֱלֹהֵי אָבִיךָ וְעָבְדֵהוּ בְּלֵב שָׁלֵם וּבְנֶפֶשׁ חֲפֵצָה כִּי כָל־לְבָבוֹת דּוֹרֵשׁ יְהוָה וְכָל־יֵצֶר מַחֲשָׁבוֹת מֵבִין אִם־תִּדְרְשֶׁנּוּ יִמָּצֵא לָךְ וְאִם־תַּעַזְבֶנּוּ יַזְנִיחֲךָ לָעַד׃", | 4.18. "and his wife Hajehudijah bore Jered the father of Gedor, and Heber the father of Soco, and Jekuthiel the father of Zanoah—and these are the sons of Bithiah the daughter of Pharaoh whom Mered took.", 22.2. "And David commanded to gather together the strangers that were in the land of Israel; and he set masons to hew wrought stones to build the house of God.", 28.9. "And thou, Solomon my son, know thou the God of thy father, and serve Him with a whole heart and with a willing mind; for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts; if thou seek Him, He will be found of thee; but if thou forsake Him, He will cast thee off for ever.", |
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| 93. Gorgias, Palamedes, 30 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •revision of laws Found in books: Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 59 |
| 94. Anon., Fragments, 49.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 95. Euripides, Trojan Women, 328, 42, 44, 43 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Peels (2016), Hosios: A Semantic Study of Greek Piety, 177 |
| 96. Euripides, Suppliant Women, 63, 123 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Peels (2016), Hosios: A Semantic Study of Greek Piety, 179 |
| 97. Euripides, Phoenician Women, 934 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •laws, of providence •providence, laws of Found in books: Schibli (2002), Hierocles of Alexandria, 239 |
| 98. Euripides, Orestes, 491-499, 5, 500-539, 580-584, 591-599, 6-7, 891, 97 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Peels (2016), Hosios: A Semantic Study of Greek Piety, 173 |
| 99. Euripides, Medea, 442, 258 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 223 |
| 100. Euripides, Iphigenia Among The Taurians, 1259-1260, 1262-1283, 1261 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337 |
| 101. Euripides, Hercules Furens, 1232 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •athens, laws of Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 399 |
102. Euripides, Helen, 1353 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •sacred laws Found in books: Peels (2016), Hosios: A Semantic Study of Greek Piety, 173| 1353. ὧν οὐ θέμις ς' οὔθ' ὁσία | |
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103. Euripides, Electra, 58 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •gambreion, funery laws of Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 246| 58. ἀλλ' ὡς ὕβριν δείξωμεν Αἰγίσθου θεοῖς — | |
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| 104. Euripides, Alcestis, 798, 220 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 374 |
105. Euripides, Andromache, 900 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •cleinias (the laws) Found in books: Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 374| 900. ̔Ελένη κατ' οἴκους πατρί: μηδὲν ἀγνόει. 900. ὦ Φοῖβ' ἀκέστορ, πημάτων δοίης λύσιν. | |
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106. Hebrew Bible, Ecclesiastes, 9.7-9.8, 10.10, 11.6 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •dietary laws •food laws •food laws, permitted and non-permitted food •torah, food laws Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 187; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 55| 9.7. "לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ וּשֲׁתֵה בְלֶב־טוֹב יֵינֶךָ כִּי כְבָר רָצָה הָאֱלֹהִים אֶת־מַעֲשֶׂיךָ׃", 9.8. "בְּכָל־עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים וְשֶׁמֶן עַל־רֹאשְׁךָ אַל־יֶחְסָר׃", 11.6. "בַּבֹּקֶר זְרַע אֶת־זַרְעֶךָ וְלָעֶרֶב אַל־תַּנַּח יָדֶךָ כִּי אֵינְךָ יוֹדֵע אֵי זֶה יִכְשָׁר הֲזֶה אוֹ־זֶה וְאִם־שְׁנֵיהֶם כְּאֶחָד טוֹבִים׃", | 9.7. "Go thy way, eat thy bread with joy, And drink thy wine with a merry heart; For God hath already accepted thy works.", 9.8. "Let thy garments be always white; And let thy head lack no oil.", 10.10. "If the iron be blunt, and one do not whet the edge, then must he put to more strength; but wisdom is profitable to direct.", 11.6. "In the morning sow thy seed, And in the evening withhold not thy hand; For thou knowest not which shall prosper, whether this or that, Or whether they both shall be alike good.", |
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107. Hebrew Bible, Ezra, 4.12, 4.23, 5.1, 5.5, 5.8, 6.7-6.8, 6.14, 7.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 145, 146, 154| 4.12. "יְדִיעַ לֶהֱוֵא לְמַלְכָּא דִּי יְהוּדָיֵא דִּי סְלִקוּ מִן־לְוָתָךְ עֲלֶינָא אֲתוֹ לִירוּשְׁלֶם קִרְיְתָא מָרָדְתָּא ובאישתא [וּבִישְׁתָּא] בָּנַיִן ושורי [וְשׁוּרַיָּא] אשכללו [שַׁכְלִילוּ] וְאֻשַּׁיָּא יַחִיטוּ׃", 4.23. "אֱדַיִן מִן־דִּי פַּרְשֶׁגֶן נִשְׁתְּוָנָא דִּי ארתחששתא [אַרְתַּחְשַׁשְׂתְּ] מַלְכָּא קֱרִי קֳדָם־רְחוּם וְשִׁמְשַׁי סָפְרָא וּכְנָוָתְהוֹן אֲזַלוּ בִבְהִילוּ לִירוּשְׁלֶם עַל־יְהוּדָיֵא וּבַטִּלוּ הִמּוֹ בְּאֶדְרָע וְחָיִל׃", 5.1. "וְאַף שְׁמָהָתְהֹם שְׁאֵלְנָא לְּהֹם לְהוֹדָעוּתָךְ דִּי נִכְתֻּב שֻׁם־גֻּבְרַיָּא דִּי בְרָאשֵׁיהֹם׃", 5.1. "וְהִתְנַבִּי חַגַּי נביאה [נְבִיָּא] וּזְכַרְיָה בַר־עִדּוֹא נביאיא [נְבִיַּיָּא] עַל־יְהוּדָיֵא דִּי בִיהוּד וּבִירוּשְׁלֶם בְּשֻׁם אֱלָהּ יִשְׂרָאֵל עֲלֵיהוֹן׃", 5.5. "וְעֵין אֱלָהֲהֹם הֲוָת עַל־שָׂבֵי יְהוּדָיֵא וְלָא־בַטִּלוּ הִמּוֹ עַד־טַעְמָא לְדָרְיָוֶשׁ יְהָךְ וֶאֱדַיִן יְתִיבוּן נִשְׁתְּוָנָא עַל־דְּנָה׃", 5.8. "יְדִיעַ לֶהֱוֵא לְמַלְכָּא דִּי־אֲזַלְנָא לִיהוּד מְדִינְתָּא לְבֵית אֱלָהָא רַבָּא וְהוּא מִתְבְּנֵא אֶבֶן גְּלָל וְאָע מִתְּשָׂם בְּכֻתְלַיָּא וַעֲבִידְתָּא דָךְ אָסְפַּרְנָא מִתְעַבְדָא וּמַצְלַח בְּיֶדְהֹם׃", 6.7. "שְׁבֻקוּ לַעֲבִידַת בֵּית־אֱלָהָא דֵךְ פַּחַת יְהוּדָיֵא וּלְשָׂבֵי יְהוּדָיֵא בֵּית־אֱלָהָא דֵךְ יִבְנוֹן עַל־אַתְרֵהּ׃", 6.8. "וּמִנִּי שִׂים טְעֵם לְמָא דִי־תַעַבְדוּן עִם־שָׂבֵי יְהוּדָיֵא אִלֵּךְ לְמִבְנֵא בֵּית־אֱלָהָא דֵךְ וּמִנִּכְסֵי מַלְכָּא דִּי מִדַּת עֲבַר נַהֲרָה אָסְפַּרְנָא נִפְקְתָא תֶּהֱוֵא מִתְיַהֲבָא לְגֻבְרַיָּא אִלֵּךְ דִּי־לָא לְבַטָּלָא׃", 6.14. "וְשָׂבֵי יְהוּדָיֵא בָּנַיִן וּמַצְלְחִין בִּנְבוּאַת חַגַּי נביאה [נְבִיָּא] וּזְכַרְיָה בַּר־עִדּוֹא וּבְנוֹ וְשַׁכְלִלוּ מִן־טַעַם אֱלָהּ יִשְׂרָאֵל וּמִטְּעֵם כּוֹרֶשׁ וְדָרְיָוֶשׁ וְאַרְתַּחְשַׁשְׂתְּא מֶלֶךְ פָּרָס׃", 7.13. "מִנִּי שִׂים טְעֵם דִּי כָל־מִתְנַדַּב בְּמַלְכוּתִי מִן־עַמָּה יִשְׂרָאֵל וְכָהֲנוֹהִי וְלֵוָיֵא לִמְהָךְ לִירוּשְׁלֶם עִמָּךְ יְהָךְ׃", | 4.12. "be it known unto the king, that the Jews that came up from thee are come to us unto Jerusalem; they are building the rebellious and the bad city, and have finished the walls, and are digging out the foundations.", 4.23. "Then when the copy of king Artaxerxes’letter was read before Rehum, and Shimshai the scribe, and their companions, they went in haste to Jerusalem unto the Jews, and made them to cease by force and power.", 5.1. "Now the prophets, Haggai the prophet, and Zechariah the son of Iddo, prophesied unto the Jews that were in Judah and Jerusalem; in the name of the God of Israel prophesied they unto them.", 5.5. "But the eye of their God was upon the elders of the Jews, and they did not make them cease, till the matter should come to Darius, and then answer should be returned by letter concerning it.", 5.8. "Be it known unto the king, that we went into the province of Judah, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth on with diligence and prospereth in their hands.", 6.7. "let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in its place.", 6.8. "Moreover I make a decree concerning what ye shall do to these elders of the Jews for the building of this house of God; that of the king’s goods, even of the tribute beyond the River, expenses be given with all diligence unto these men, that they be not hindered.", 6.14. "And the elders of the Jews builded and prospered, through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded and finished it, according to the commandment of the God of Israel, and according to the decree of Cyrus, and Darius, and Artaxerxes king of Persia.", 7.13. "I make a decree, that all they of the people of Israel, and their priests and the Levites, in my realm, that are minded of their own free will to go with thee to Jerusalem, go.", |
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108. Hebrew Bible, Nehemiah, 8.3-8.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •law\n, laws of their fathers / ancestral laws Found in books: Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 17| 8.3. "וַיִּקְרָא־בוֹ לִפְנֵי הָרְחוֹב אֲשֶׁר לִפְנֵי שַׁעַר־הַמַּיִם מִן־הָאוֹר עַד־מַחֲצִית הַיּוֹם נֶגֶד הָאֲנָשִׁים וְהַנָּשִׁים וְהַמְּבִינִים וְאָזְנֵי כָל־הָעָם אֶל־סֵפֶר הַתּוֹרָה׃", 8.4. "וַיַּעֲמֹד עֶזְרָא הַסֹּפֵר עַל־מִגְדַּל־עֵץ אֲשֶׁר עָשׂוּ לַדָּבָר וַיַּעֲמֹד אֶצְלוֹ מַתִּתְיָה וְשֶׁמַע וַעֲנָיָה וְאוּרִיָּה וְחִלְקִיָּה וּמַעֲשֵׂיָה עַל־יְמִינוֹ וּמִשְּׂמֹאלוֹ פְּדָיָה וּמִישָׁאֵל וּמַלְכִּיָּה וְחָשֻׁם וְחַשְׁבַּדָּנָה זְכַרְיָה מְשֻׁלָּם׃", 8.5. "וַיִּפְתַּח עֶזְרָא הַסֵּפֶר לְעֵינֵי כָל־הָעָם כִּי־מֵעַל כָּל־הָעָם הָיָה וּכְפִתְחוֹ עָמְדוּ כָל־הָעָם׃", 8.6. "וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃", | 8.3. "And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the Law.", 8.4. "And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.", 8.5. "And Ezra opened the book in the sight of all the people—for he was above all the people—and when he opened it, all the people stood up.", 8.6. "And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground.", |
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109. Hebrew Bible, Zechariah, 5.1, 5.2, 5.3, 5.4, 13.7-14.6, 14.5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 113| 5.4. "הוֹצֵאתִיהָ נְאֻם יְהוָה צְבָאוֹת וּבָאָה אֶל־בֵּית הַגַּנָּב וְאֶל־בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר וְלָנֶה בְּתוֹךְ בֵּיתוֹ וְכִלַּתּוּ וְאֶת־עֵצָיו וְאֶת־אֲבָנָיו׃", | 5.4. "I cause it to go forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by My name; and it shall abide in the midst of his house, and shall consume it with the timber thereof and the stones thereof.’", |
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| 110. Isocrates, To Nicocles, 22 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •laws, jewish Found in books: Schwartz (2008), 2 Maccabees, 222 |
| 111. Isocrates, Areopagiticus, 41, 40 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 475 |
| 112. Isaeus, Orations, 2.10, 5.36, 7.18-7.21, 7.31, 7.40, 9.2, 9.33, 9.78 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 90; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 25 |
| 113. Democritus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 32 |
| 114. Andocides, On The Mysteries, 1.51, 1.115-1.116 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •laws (nomoi), inscribed •athens, homicide laws Found in books: Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 147; Wolfsdorf (2020), Early Greek Ethics, 146 |
| 115. Andocides, Against Alcibiades, 4.19 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •laws, jewish, compared to royal decrees Found in books: Schwartz (2008), 2 Maccabees, 347 |
| 116. Hipponax, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Brule (2003), Women of Ancient Greece, 142 |
| 117. Alcaeus Comicus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •laws against Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 96 |
| 118. Epicharmus, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 118 |
| 119. Hippocrates, In The Surgery, 3.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •music basis of education, place of in the laws Found in books: Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 218 |
| 120. Hippocrates, Nature of Man, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan |
| 121. Hippocrates, The Sacred Disease, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan |
| 122. Hippocrates, ( ), None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan |
| 123. Hippocrates, On Breaths, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: nan nan |
| 124. Hippocrates, On Regimen In Acute Diseases, 27, 36, 28 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 31 |
125. Herodotus, Histories, 1.3-1.4, 1.14.3, 1.30, 1.35, 1.64-1.65, 1.153.1-1.153.2, 1.199.4, 2.37, 3.17-3.25, 3.23.1, 3.37.3, 3.39, 3.81.2, 3.113, 4.33-4.35, 4.45.3, 4.116-4.117, 4.164, 5.71.2, 5.72.3, 5.78, 5.92, 5.97.2, 6.22, 6.58.1, 6.81, 6.103, 6.130, 7.43, 7.104.3-7.104.4, 7.135.3, 7.139, 9.33-9.35, 9.55-9.57, 9.82 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •mother of the gods, and laws •solon, laws of •kosher law / food laws •sacred laws, cyrene cathartic law •laws against •apollo of delphi on, and spartas laws •zeus, and laws of crete •eudaimonia, and laws •laws, unwritten •law, laws •laws, persian •sacred laws •laws •persian, laws •dietary laws •funerary laws •nature, laws of •purity (see also food laws) •dolops, drakon, laws of •plato, laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 110, 285; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 75; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 302; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 179, 202; Gruen (2011), Rethinking the Other in Antiquity, 56; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 96; Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 201; Isaac (2004), The invention of racism in classical antiquity, 453; Meinel (2015), Pollution and Crisis in Greek Tragedy, 137; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 136, 228; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 174, 331, 336, 337; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 21; Peels (2016), Hosios: A Semantic Study of Greek Piety, 173, 176; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 349; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 165; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 107; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 378 | 1.3. Then (they say), in the second generation after this, Alexandrus, son of Priam, who had heard this tale, decided to get himself a wife from Hellas by capture; for he was confident that he would not suffer punishment. ,So he carried off Helen. The Greeks first resolved to send messengers demanding that Helen be restored and atonement made for the seizure; but when this proposal was made, the Trojans pleaded the seizure of Medea, and reminded the Greeks that they asked reparation from others, yet made none themselves, nor gave up the booty when asked. 1.4. So far it was a matter of mere seizure on both sides. But after this (the Persians say), the Greeks were very much to blame; for they invaded Asia before the Persians attacked Europe . ,“We think,” they say, “that it is unjust to carry women off. But to be anxious to avenge rape is foolish: wise men take no notice of such things. For plainly the women would never have been carried away, had they not wanted it themselves. ,We of Asia did not deign to notice the seizure of our women; but the Greeks, for the sake of a Lacedaemonian woman, recruited a great armada, came to Asia , and destroyed the power of Priam. ,Ever since then we have regarded Greeks as our enemies.” For the Persians claim Asia for their own, and the foreign peoples that inhabit it; Europe and the Greek people they consider to be separate from them. 1.14.3. For Midas too made an offering: namely, the royal seat on which he sat to give judgment, and a marvellous seat it is. It is set in the same place as the bowls of Gyges. This gold and the silver offered by Gyges is called by the Delphians “Gygian” after its dedicator. 1.30. So for that reason, and to see the world, Solon went to visit Amasis in Egypt and then to Croesus in Sardis . When he got there, Croesus entertained him in the palace, and on the third or fourth day Croesus told his attendants to show Solon around his treasures, and they pointed out all those things that were great and blest. ,After Solon had seen everything and had thought about it, Croesus found the opportunity to say, “My Athenian guest, we have heard a lot about you because of your wisdom and of your wanderings, how as one who loves learning you have traveled much of the world for the sake of seeing it, so now I desire to ask you who is the most fortunate man you have seen.” ,Croesus asked this question believing that he was the most fortunate of men, but Solon, offering no flattery but keeping to the truth, said, “O King, it is Tellus the Athenian.” ,Croesus was amazed at what he had said and replied sharply, “In what way do you judge Tellus to be the most fortunate?” Solon said, “Tellus was from a prosperous city, and his children were good and noble. He saw children born to them all, and all of these survived. His life was prosperous by our standards, and his death was most glorious: ,when the Athenians were fighting their neighbors in Eleusis , he came to help, routed the enemy, and died very finely. The Athenians buried him at public expense on the spot where he fell and gave him much honor.” 1.35. Now while Croesus was occupied with the marriage of his son, a Phrygian of the royal house came to Sardis , in great distress and with unclean hands. This man came to Croesus' house, and asked to be purified according to the custom of the country; so Croesus purified him ( ,the Lydians have the same manner of purification as the Greeks), and when he had done everything customary, he asked the Phrygian where he came from and who he was: ,“Friend,” he said, “who are you, and from what place in Phrygia do you come as my suppliant? And what man or woman have you killed?” “O King,” the man answered, “I am the son of Gordias the son of Midas, and my name is Adrastus; I killed my brother accidentally, and I come here banished by my father and deprived of all.” ,Croesus answered, “All of your family are my friends, and you have come to friends, where you shall lack nothing, staying in my house. As for your misfortune, bear it as lightly as possible and you will gain most.” 1.64. The Athenians did, and by this means Pisistratus gained Athens for the third time, rooting his sovereignty in a strong guard and revenue collected both from Athens and from the district of the river Strymon, and he took hostage the sons of the Athenians who remained and did not leave the city at once, and placed these in Naxos . ,(He had conquered Naxos too and put Lygdamis in charge.) And besides this, he purified the island of Delos as a result of oracles, and this is how he did it: he removed all the dead that were buried in ground within sight of the temple and conveyed them to another part of Delos . ,So Pisistratus was sovereign of Athens : and as for the Athenians, some had fallen in the battle, and some, with the Alcmeonids, were exiles from their native land. 1.65. So Croesus learned that at that time such problems were oppressing the Athenians, but that the Lacedaemonians had escaped from the great evils and had mastered the Tegeans in war. In the kingship of Leon and Hegesicles at Sparta , the Lacedaemonians were successful in all their other wars but met disaster only against the Tegeans. ,Before this they had been the worst-governed of nearly all the Hellenes and had had no dealings with strangers, but they changed to good government in this way: Lycurgus, a man of reputation among the Spartans, went to the oracle at Delphi . As soon as he entered the hall, the priestess said in hexameter: , quote type="oracle" l met="dact" You have come to my rich temple, Lycurgus, /l l A man dear to Zeus and to all who have Olympian homes. /l l I am in doubt whether to pronounce you man or god, /l l But I think rather you are a god, Lycurgus. /l /quote ,Some say that the Pythia also declared to him the constitution that now exists at Sparta , but the Lacedaemonians themselves say that Lycurgus brought it from Crete when he was guardian of his nephew Leobetes, the Spartan king. ,Once he became guardian, he changed all the laws and took care that no one transgressed the new ones. Lycurgus afterwards established their affairs of war: the sworn divisions, the bands of thirty, the common meals; also the ephors and the council of elders. 1.153.1. When the herald had proclaimed this, Cyrus is said to have asked the Greeks who were present who and how many in number these Lacedaemonians were who made this declaration. When he was told, he said to the Spartan herald, “I never yet feared men who set apart a place in the middle of their city where they perjure themselves and deceive each other. They, if I keep my health, shall talk of their own misfortunes, not those of the Ionians.” 1.153.2. He uttered this threat against all the Greeks, because they have markets and buy and sell there; for the Persians themselves were not used to resorting to markets at all, nor do they even have a market of any kind. 1.199.4. It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. 2.37. They are religious beyond measure, more than any other people; and the following are among their customs. They drink from cups of bronze, which they clean out daily; this is done not by some but by all. ,They are especially careful always to wear newly-washed linen. They practise circumcision for cleanliness' sake; for they would rather be clean than more becoming. Their priests shave the whole body every other day, so that no lice or anything else foul may infest them as they attend upon the gods. ,The priests wear a single linen garment and sandals of papyrus: they may have no other kind of clothing or footwear. Twice a day and twice every night they wash in cold water. Their religious observances are, one may say, innumerable. ,But also they receive many benefits: they do not consume or spend anything of their own; sacred food is cooked for them, beef and goose are brought in great abundance to each man every day, and wine of grapes is given to them, too. They may not eat fish. ,The Egyptians sow no beans in their country; if any grow, they will not eat them either raw or cooked; the priests cannot endure even to see them, considering beans an unclean kind of legume. Many (not only one) are dedicated to the service of each god. One of these is the high priest; and when a high priest dies, his son succeeds to his office. 3.17. After this Cambyses planned three expeditions, against the Carchedonians, against the Ammonians, and against the “long-lived” Ethiopians, who inhabit that part of Libya that is on the southern sea. ,He decided after consideration to send his fleet against the Carthaginians and a part of his land army against the Ammonians; to Ethiopia he would first send spies, to see what truth there was in the story of a Table of the Sun in that country, and to spy out all else besides, under the pretext of bringing gifts for the Ethiopian king. 3.18. Now the Table of the Sun is said to be something of this kind: there is a meadow outside the city, filled with the boiled flesh of all four-footed things; here during the night the men of authority among the townsmen are careful to set out the meat, and all day whoever wishes comes and feasts on it. These meats, say the people of the country, are ever produced by the earth of itself. Such is the story of the Sun's Table. 3.19. When Cambyses determined to send the spies, he sent for those Fish-eaters from the city of Elephantine who understood the Ethiopian language. ,While they were fetching them, he ordered his fleet to sail against Carthage . But the Phoenicians said they would not do it; for they were bound, they said, by strong oaths, and if they sailed against their own progeny they would be doing an impious thing; and the Phoenicians being unwilling, the rest were inadequate fighters. ,Thus the Carthaginians escaped being enslaved by the Persians; for Cambyses would not use force with the Phoenicians, seeing that they had willingly surrendered to the Persians, and the whole fleet drew its strength from them. The Cyprians too had come of their own accord to aid the Persians against Egypt . 3.20. When the Fish-eaters arrived from Elephantine at Cambyses' summons, he sent them to Ethiopia , with orders what to say, and bearing as gifts a red cloak and a twisted gold necklace and bracelets and an alabaster box of incense and an earthenware jar of palm wine. These Ethiopians, to whom Cambyses sent them, are said to be the tallest and most handsome of all men. ,Their way of choosing kings is different from that of all others, as (it is said) are all their laws; they consider that man worthy to be their king whom they judge to be tallest and to have strength proportional to his stature. 3.21. When the Fish-eaters arrived among these men, they gave the gifts to their king and said: “Cambyses, the king of the Persians, wishing to become your friend and ally, sent us with orders to address ourselves to you; and he offers you as gifts these things which he enjoys using himself.” ,But the Ethiopian, perceiving that they had come as spies, spoke thus to them: “It is not because he values my friendship that the Persian King sends you with gifts, nor do you speak the truth (for you have come to spy on my realm), nor is that man just; for were he just, he would not have coveted a land other than his own, nor would he try to lead into slavery men by whom he has not been injured. Now, give him this bow, and this message: ,‘The King of the Ethiopians advises the King of the Persians to bring overwhelming odds to attack the long-lived Ethiopians when the Persians can draw a bow of this length as easily as I do; but until then, to thank the gods who do not incite the sons of the Ethiopians to add other land to their own.’” 3.22. So speaking he unstrung the bow and gave it to the men who had come. Then, taking the red cloak, he asked what it was and how it was made; and when the Fish-eaters told him the truth about the color and the process of dyeing, he said that both the men and their garments were full of deceit. ,Next he inquired about the twisted gold necklace and the bracelets; and when the Fish-eaters told him how they were made, the king smiled, and, thinking them to be fetters, said: “We have stronger chains than these.” ,Thirdly he inquired about the incense; and when they described making and applying it, he made the same reply as about the cloak. But when he came to the wine and asked about its making, he was vastly pleased with the drink, and asked further what food their king ate, and what was the greatest age to which a Persian lived. ,They told him their king ate bread, showing him how wheat grew; and said that the full age to which a man might hope to live was eighty years. Then, said the Ethiopian, it was no wonder that they lived so few years, if they ate dung; they would not even have been able to live that many unless they were refreshed by the drink—signifying to the Fish-eaters the wine—for in this, he said, the Persians excelled the Ethiopians. 3.23. The Fish-eaters then in turn asking of the Ethiopian length of life and diet, he said that most of them attained to a hundred and twenty years, and some even to more; their food was boiled meat and their drink milk. ,The spies showed wonder at the tale of years; whereupon he led them, it is said, to a spring, by washing in which they grew sleeker, as though it were of oil; and it smelled of violets. ,So light, the spies said, was this water, that nothing would float on it, neither wood nor anything lighter than wood, but all sank to the bottom. If this water is truly such as they say, it is likely that their constant use of it makes the people long-lived. ,When they left the spring, the king led them to a prison where all the men were bound with fetters of gold. Among these Ethiopians there is nothing so scarce and so precious as bronze. Then, having seen the prison, they saw what is called the Table of the Sun. 3.23.1. The Fish-eaters then in turn asking of the Ethiopian length of life and diet, he said that most of them attained to a hundred and twenty years, and some even to more; their food was boiled meat and their drink milk. 3.24. Last after this they viewed the Ethiopian coffins; these are said to be made of alabaster, as I shall describe: ,they cause the dead body to shrink, either as the Egyptians do or in some other way, then cover it with gypsum and paint it all as far as possible in the likeness of the living man; ,then they set it within a hollow pillar of alabaster, which they dig in abundance from the ground, and it is easily worked; the body can be seen in the pillar through the alabaster, no evil stench nor anything unpleasant proceeding from it, and showing clearly all its parts, as if it were the man himself. ,The nearest of kin keep the pillar in their house for a year, giving it of the first-fruits and offering it sacrifices; after which they bring the pillars out and set them round about the city. 3.25. Having seen everything, the spies departed again. When they reported all this, Cambyses was angry, and marched at once against the Ethiopians, neither giving directions for any provision of food nor considering that he was about to lead his army to the ends of the earth; ,being not in his right mind but mad, however, he marched at once on hearing from the Fish-eaters, ordering the Greeks who were with him to await him where they were, and taking with him all his land army. ,When he came in his march to Thebes , he detached about fifty thousand men from his army, and directed them to enslave the Ammonians and burn the oracle of Zeus; and he himself went on towards Ethiopia with the rest of his host. ,But before his army had accomplished the fifth part of their journey they had come to an end of all there was in the way of provision, and after the food was gone, they ate the beasts of burden until there was none of these left either. ,Now had Cambyses, when he perceived this, changed his mind and led his army back again, he would have been a wise man at last after his first fault; but as it was, he went ever forward, taking account of nothing. ,While his soldiers could get anything from the earth, they kept themselves alive by eating grass; but when they came to the sandy desert, some did a terrible thing, taking by lot one man out of ten and eating him. ,Hearing this, Cambyses feared their becoming cannibals, and so gave up his expedition against the Ethiopians and marched back to Thebes , with the loss of many of his army; from Thebes he came down to Memphis , and sent the Greeks to sail away. 3.37.3. Also he entered the temple of the Cabeiri, into which no one may enter save the priest; the images here he even burnt, with bitter mockery. These also are like the images of Hephaestus, and are said to be his sons. 3.39. While Cambyses was attacking Egypt , the Lacedaemonians too were making war upon Samos and upon Aeaces' son Polycrates, who had revolted and won Samos . ,And first, dividing the city into three parts, he gave a share in the government to his brothers Pantagnotus and Syloson; but presently he put one of them to death, banished the younger, Syloson, and so made himself lord of all Samos ; then he made a treaty with Amasis king of Egypt , sending to him and receiving from him gifts. ,Very soon after this, Polycrates grew to such power that he was famous in Ionia and all other Greek lands; for all his military affairs succeeded. He had a hundred fifty-oared ships, and a thousand archers. ,And he pillaged every place, indiscriminately; for he said that he would get more thanks if he gave a friend back what he had taken than if he never took it at all. He had taken many of the islands, and many of the mainland cities. Among others, he conquered the Lesbians; they had brought all their force to aid the Milesians, and Polycrates defeated them in a sea-fight; it was they who, being his captives, dug all the trench around the acropolis of Samos . 3.81.2. for men fleeing the insolence of a tyrant to fall victim to the insolence of the unguided populace is by no means to be tolerated. Whatever the one does, he does with knowledge, but for the other knowledge is impossible; how can they have knowledge who have not learned or seen for themselves what is best, but always rush headlong and drive blindly onward, like a river in flood? 3.113. Enough of marvels, and yet the land of Arabia gives off a scent as sweet as if divine. They have besides two marvellous kinds of sheep, found nowhere else. One of these has tails no less than nine feet long. Were the sheep to trail these after them they would suffer by the chafing of the tails on the ground; ,but every shepherd there knows enough of carpentry to make little carts which they fix under the tails, binding the tail of each sheep on its own cart. The other kind of sheep has a tail a full three feet broad. 4.33. But the Delians say much more about them than any others do. They say that offerings wrapped in straw are brought from the Hyperboreans to Scythia; when these have passed Scythia, each nation in turn receives them from its neighbors until they are carried to the Adriatic sea, which is the most westerly limit of their journey; ,from there, they are brought on to the south, the people of Dodona being the first Greeks to receive them. From Dodona they come down to the Melian gulf, and are carried across to Euboea, and one city sends them on to another until they come to Carystus; after this, Andros is left out of their journey, for Carystians carry them to Tenos, and Tenians to Delos. ,Thus (they say) these offerings come to Delos. But on the first journey, the Hyperboreans sent two maidens bearing the offerings, to whom the Delians give the names Hyperoche and Laodice, and five men of their people with them as escort for safe conduct, those who are now called Perpherees and greatly honored at Delos. ,But when those whom they sent never returned, they took it amiss that they should be condemned always to be sending people and not getting them back, and so they carry the offerings, wrapped in straw, to their borders, and tell their neighbors to send them on from their own country to the next; ,and the offerings, it is said, come by this conveyance to Delos. I can say of my own knowledge that there is a custom like these offerings; namely, that when the Thracian and Paeonian women sacrifice to the Royal Artemis, they have straw with them while they sacrifice. 4.34. I know that they do this. The Delian girls and boys cut their hair in honor of these Hyperborean maidens, who died at Delos; the girls before their marriage cut off a tress and lay it on the tomb, wound around a spindle ,(this tomb is at the foot of an olive-tree, on the left hand of the entrance of the temple of Artemis); the Delian boys twine some of their hair around a green stalk, and lay it on the tomb likewise. 4.35. In this way, then, these maidens are honored by the inhabitants of Delos. These same Delians relate that two virgins, Arge and Opis, came from the Hyperboreans by way of the aforesaid peoples to Delos earlier than Hyperoche and Laodice; ,these latter came to bring to Eileithyia the tribute which they had agreed to pay for easing child-bearing; but Arge and Opis, they say, came with the gods themselves, and received honors of their own from the Delians. ,For the women collected gifts for them, calling upon their names in the hymn made for them by Olen of Lycia; it was from Delos that the islanders and Ionians learned to sing hymns to Opis and Arge, calling upon their names and collecting gifts (this Olen, after coming from Lycia, also made the other and ancient hymns that are sung at Delos). ,Furthermore, they say that when the thighbones are burnt in sacrifice on the altar, the ashes are all cast on the burial-place of Opis and Arge, behind the temple of Artemis, looking east, nearest the refectory of the people of Ceos. 4.45.3. For Libya is said by most Greeks to be named after a native woman of that name, and Asia after the wife of Prometheus; yet the Lydians claim a share in the latter name, saying that Asia was not named after Prometheus' wife Asia, but after Asies, the son of Cotys, who was the son of Manes, and that from him the Asiad clan at Sardis also takes its name. 4.116. To this too the youths agreed; and crossing the Tanaïs, they went a three days' journey east from the river, and a three days' journey north from lake Maeetis; and when they came to the region in which they now live, they settled there. ,Ever since then the women of the Sauromatae have followed their ancient ways; they ride out hunting, with their men or without them; they go to war, and dress the same as the men. 4.117. The language of the Sauromatae is Scythian, but not spoken in its ancient purity, since the Amazons never learned it correctly. In regard to marriage, it is the custom that no maiden weds until she has killed a man of the enemy; and some of them grow old and die unmarried, because they cannot fulfill the law. 4.164. But he returned to Cyrene with the men from Samos, and having made himself master of it he forgot the oracle, and demanded justice upon his enemies for his banishment. ,Some of these left the country altogether; others, Arcesilaus seized and sent away to Cyprus to be killed there. These were carried off their course to Cnidus, where the Cnidians saved them and sent them to Thera. Others of the Cyrenaeans fled for refuge into a great tower that belonged to one Aglomachus, a private man, and Arcesilaus piled wood around it and burnt them there. ,Then, perceiving too late that this was the meaning of the Delphic oracle which forbade him to bake the amphora if he found them in the oven, he deliberately refrained from going into the city of the Cyrenaeans, fearing the death prophesied and supposing the tidal place to be Cyrene. ,Now he had a wife who was a relation of his, a daughter of Alazir king of the Barcaeans, and Arcesilaus went to Alazir; but men of Barce and some of the exiles from Cyrene were aware of him and killed him as he walked in the town, and Alazir his father-in-law too. So Arcesilaus whether with or without meaning to missed the meaning of the oracle and fulfilled his destiny. 5.71.2. He and his men were then removed from their position by the presidents of the naval boards, the rulers of Athens at that time. Although they were subject to any penalty save death, they were slain, and their death was attributed to the Alcmaeonidae. All this took place before the time of Pisistratus. 5.72.3. The prophetic voice that Cleomenes heard accordingly had its fulfillment, for when he went up to the acropolis with the intention of taking possession of it, he approached the shrine of the goddess to address himself to her. The priestess rose up from her seat, and before he had passed through the door-way, she said, “Go back, Lacedaemonian stranger, and do not enter the holy place since it is not lawful that Dorians should pass in here. “My lady,” he answered, “I am not a Dorian, but an Achaean.” 5.78. So the Athenians grew in power and proved, not in one respect only but in all, that equality is a good thing. Evidence for this is the fact that while they were under tyrannical rulers, the Athenians were no better in war than any of their neighbors, yet once they got rid of their tyrants, they were by far the best of all. This, then, shows that while they were oppressed, they were, as men working for a master, cowardly, but when they were freed, each one was eager to achieve for himself. 5.92. These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him: quote type="oracle" l met="dact" Eetion,worthy of honor, no man honors you. /l l Labda is with child, and her child will be a millstone /l l Which will fall upon the rulers and will bring justice to Corinth. /l /quote ,This oracle which was given to Eetion was in some way made known to the Bacchiadae. The earlier oracle sent to Corinth had not been understood by them, despite the fact that its meaning was the same as the meaning of the oracle of Eetion, and it read as follows: quote type="oracle" l met="dact" An eagle in the rocks has conceived, and will bring forth a lion, /l l Strong and fierce. The knees of many will it loose. /l l This consider well, Corinthians, /l l You who dwell by lovely Pirene and the overhanging heights of Corinth. /l /quote ,This earlier prophecy had been unintelligible to the Bacchiadae, but as soon as they heard the one which was given to Eetion, they understood it at once, recognizing its similarity with the oracle of Eetion. Now understanding both oracles, they kept quiet but resolved to do away with the offspring of Eetion. Then, as soon as his wife had given birth, they sent ten men of their clan to the township where Eetion dwelt to kill the child. ,These men came to Petra and passing into Eetion's courtyard, asked for the child. Labda, knowing nothing of the purpose of their coming and thinking that they wished to see the baby out of affection for its father, brought it and placed it into the hands of one of them. Now they had planned on their way that the first of them who received the child should dash it to the ground. ,When, however, Labda brought and handed over the child, by divine chance it smiled at the man who took it. This he saw, and compassion prevented him from killing it. Filled with pity, he handed it to a second, and this man again to a third.In fact it passed from hand to hand to each of the ten, for none would make an end of it. ,They then gave the child back to its mother, and after going out, they stood before the door reproaching and upbraiding one another, but chiefly him who had first received it since he had not acted in accordance with their agreement. Finally they resolved to go in again and all have a hand in the killing. ,Fate, however, had decreed that Eetion's offspring should be the source of ills for Corinth, for Labda, standing close to this door, heard all this. Fearing that they would change their minds and that they would take and actually kill the child, she took it away and hid it where she thought it would be hardest to find, in a chest, for she knew that if they returned and set about searching they would seek in every place—which in fact they did. ,They came and searched, but when they did not find it, they resolved to go off and say to those who had sent them that they had carried out their orders. They then went away and said this. ,Eetion's son, however, grew up, and because of his escape from that danger, he was called Cypselus, after the chest. When he had reached manhood and was seeking a divination, an oracle of double meaning was given him at Delphi. Putting faith in this, he made an attempt on Corinth and won it. ,The oracle was as follows: quote type="oracle" l met="dact" That man is fortunate who steps into my house, /l l Cypselus, son of Eetion, the king of noble Corinth, /l l He himself and his children, but not the sons of his sons. /l /quote Such was the oracle. Cypselus, however, when he had gained the tyranny, conducted himself in this way: many of the Corinthians he drove into exile, many he deprived of their wealth, and by far the most he had killed. ,After a reign of thirty years, he died in the height of prosperity, and was succeeded by his son Periander. Now Periander was to begin with milder than his father, but after he had held converse by messenger with Thrasybulus the tyrant of Miletus, he became much more bloodthirsty than Cypselus. ,He had sent a herald to Thrasybulus and inquired in what way he would best and most safely govern his city. Thrasybulus led the man who had come from Periander outside the town, and entered into a sown field. As he walked through the corn, continually asking why the messenger had come to him from Corinth, he kept cutting off all the tallest ears of wheat which he could see, and throwing them away, until he had destroyed the best and richest part of the crop. ,Then, after passing through the place and speaking no word of counsel, he sent the herald away. When the herald returned to Corinth, Periander desired to hear what counsel he brought, but the man said that Thrasybulus had given him none. The herald added that it was a strange man to whom he had been sent, a madman and a destroyer of his own possessions, telling Periander what he had seen Thrasybulus do. ,Periander, however, understood what had been done, and perceived that Thrasybulus had counselled him to slay those of his townsmen who were outstanding in influence or ability; with that he began to deal with his citizens in an evil manner. Whatever act of slaughter or banishment Cypselus had left undone, that Periander brought to accomplishment. In a single day he stripped all the women of Corinth naked, because of his own wife Melissa. ,Periander had sent messengers to the Oracle of the Dead on the river Acheron in Thesprotia to enquire concerning a deposit that a friend had left, but Melissa, in an apparition, said that she would tell him nothing, nor reveal where the deposit lay, for she was cold and naked. The garments, she said, with which Periander had buried with her had never been burnt, and were of no use to her. Then, as evidence for her husband that she spoke the truth, she added that Periander had put his loaves into a cold oven. ,When this message was brought back to Periander (for he had had intercourse with the dead body of Melissa and knew her token for true), immediately after the message he made a proclamation that all the Corinthian women should come out into the temple of Hera. They then came out as to a festival, wearing their most beautiful garments, and Periander set his guards there and stripped them all alike, ladies and serving-women, and heaped all the clothes in a pit, where, as he prayed to Melissa, he burnt them. ,When he had done this and sent a second message, the ghost of Melissa told him where the deposit of the friend had been laid. “This, then, Lacedaimonians, is the nature of tyranny, and such are its deeds. ,We Corinthians marvelled greatly when we saw that you were sending for Hippias, and now we marvel yet more at your words to us. We entreat you earnestly in the name of the gods of Hellas not to establish tyranny in the cities, but if you do not cease from so doing and unrighteously attempt to bring Hippias back, be assured that you are proceeding without the Corinthians' consent.” 5.97.2. This he said adding that the Milesians were settlers from Athens, whom it was only right to save seeing that they themselves were a very powerful people. There was nothing which he did not promise in the earnestness of his entreaty, till at last he prevailed upon them. It seems, then, that it is easier to deceive many than one, for he could not deceive Cleomenes of Lacedaemon, one single man, but thirty thousand Athenians he could. 6.22. Miletus then was left empty of Milesians. The men of property among the Samians were displeased by the dealings of their generals with the Medes, so after the sea-fight they took counsel immediately and resolved that before Aeaces the tyrant came to their country they would sail to a colony, rather than remain and be slaves of the Medes and Aeaces. ,The people of Zancle in Sicily about this time sent messengers to Ionia inviting the Ionians to the Fair Coast, desiring there to found an Ionian city. This Fair Coast, as it is called, is in Sicily, in that part which looks towards Tyrrhenia. At this invitation, the Samians alone of the Ionians, with those Milesians who had escaped, set forth. 6.58.1. The kings are granted these rights from the Spartan commonwealth while they live; when they die, their rights are as follows: Horsemen proclaim their death in all parts of Laconia, and in the city women go about beating on cauldrons. When this happens, two free persons from each house, a man and a woman, are required to wear mourning, or incur heavy penalties if they fail to do so. 6.81. Then Cleomenes sent most of his army back to Sparta, while he himself took a thousand of the best warriors and went to the temple of Hera to sacrifice. When he wished to sacrifice at the altar the priest forbade him, saying that it was not holy for a stranger to sacrifice there. Cleomenes ordered the helots to carry the priest away from the altar and whip him, and he performed the sacrifice. After doing this, he returned to Sparta. 6.103. When the Athenians learned this, they too marched out to Marathon, with ten generals leading them. The tenth was Miltiades, and it had befallen his father Cimon son of Stesagoras to be banished from Athens by Pisistratus son of Hippocrates. ,While in exile he happened to take the Olympic prize in the four-horse chariot, and by taking this victory he won the same prize as his half-brother Miltiades. At the next Olympic games he won with the same horses but permitted Pisistratus to be proclaimed victor, and by resigning the victory to him he came back from exile to his own property under truce. ,After taking yet another Olympic prize with the same horses, he happened to be murdered by Pisistratus' sons, since Pisistratus was no longer living. They murdered him by placing men in ambush at night near the town-hall. Cimon was buried in front of the city, across the road called “Through the Hollow”, and buried opposite him are the mares who won the three Olympic prizes. ,The mares of Evagoras the Laconian did the same as these, but none others. Stesagoras, the elder of Cimon's sons, was then being brought up with his uncle Miltiades in the Chersonese. The younger was with Cimon at Athens, and he took the name Miltiades from Miltiades the founder of the Chersonese. 6.130. Then Cleisthenes bade them all be silent and spoke to the company at large: “Suitors for my daughter's hand, I thank you one and all; if it were possible I would grant each of you his wish, neither choosing out one to set him above another nor disparaging the rest. ,But since I have but one maiden to plan for and so cannot please all of you, to those of you whose suit is rejected I make a gift of a talent of silver to each, for his desire to take a wife from my house and for his sojourn away from his home; and to Megacles son of Alcmeon do I betroth my daughter Agariste, by the laws of the Athenians.” Megacles accepted the betrothal, and Cleisthenes brought the marriage to pass. 7.43. When the army had come to the river Scamander, which was the first river after the beginning of their march from Sardis that fell short of their needs and was not sufficient for the army and the cattle to drink—arriving at this river, Xerxes ascended to the citadel of Priam, having a desire to see it. ,After he saw it and asked about everything there, he sacrificed a thousand cattle to Athena of Ilium, and the Magi offered libations to the heroes. After they did this, a panic fell upon the camp in the night. When it was day they journeyed on from there, keeping on their left the cities of Rhoetium and Ophryneum and Dardanus, which borders Abydos, and on their right the Teucrian Gergithae. 7.104.3. I myself do not promise that I can fight with ten men or with two, and I would not even willingly fight with one; yet if it were necessary, or if some great contest spurred me, I would most gladly fight with one of those men who claim to be each a match for three Greeks. 7.104.4. So is it with the Lacedaemonians; fighting singly they are as brave as any man living, and together they are the best warriors on earth. They are free, yet not wholly free: law is their master, whom they fear much more than your men fear you. 7.135.3. To this the Spartans answered: “Your advice to us, Hydarnes, is not completely sound; one half of it rests on knowledge, but the other on ignorance. You know well how to be a slave, but you, who have never tasted freedom, do not know whether it is sweet or not. Were you to taste of it, not with spears you would counsel us to fight for it, no, but with axes.” 7.139. Here I am forced to declare an opinion which will be displeasing to most, but I will not refrain from saying what seems to me to be true. ,Had the Athenians been panic-struck by the threatened peril and left their own country, or had they not indeed left it but remained and surrendered themselves to Xerxes, none would have attempted to withstand the king by sea. What would have happened on land if no one had resisted the king by sea is easy enough to determine. ,Although the Peloponnesians had built not one but many walls across the Isthmus for their defense, they would nevertheless have been deserted by their allies (these having no choice or free will in the matter, but seeing their cities taken one by one by the foreign fleet), until at last they would have stood alone. They would then have put up quite a fight and perished nobly. ,Such would have been their fate. Perhaps, however, when they saw the rest of Hellas siding with the enemy, they would have made terms with Xerxes. In either case Hellas would have been subdued by the Persians, for I cannot see what advantage could accrue from the walls built across the isthmus, while the king was master of the seas. ,As it is, to say that the Athenians were the saviors of Hellas is to hit the truth. It was the Athenians who held the balance; whichever side they joined was sure to prevail. choosing that Greece should preserve her freedom, the Athenians roused to battle the other Greek states which had not yet gone over to the Persians and, after the gods, were responsible for driving the king off. ,Nor were they moved to desert Hellas by the threatening oracles which came from Delphi and sorely dismayed them, but they stood firm and had the courage to meet the invader of their country. 9.33. On the second day after they had all been arrayed according to their nations and their battalions, both armies offered sacrifice. It was Tisamenus who sacrificed for the Greeks, for he was with their army as a diviner; he was an Elean by birth, a Clytiad of the Iamid clan, and the Lacedaemonians gave him the freedom of their city. ,This they did, for when Tisamenus was inquiring of the oracle at Delphi concerning offspring, the priestess prophesied to him that he should win five great victories. Not understanding that oracle, he engaged in bodily exercise, thinking that he would then be able to win in similar sports. When he had trained himself for the Five Contests, he came within one wrestling bout of winning the Olympic prize, in a match with Hieronymus of Andros. ,The Lacedaemonians, however, perceived that the oracle given to Tisamenus spoke of the lists not of sport but of war, and they attempted to bribe Tisamenus to be a leader in their wars jointly with their kings of Heracles' line. ,When he saw that the Spartans set great store by his friendship, he set his price higher, and made it known to them that he would do what they wanted only in exchange for the gift of full citizenship and all of the citizen's rights. ,Hearing that, the Spartans at first were angry and completely abandoned their request; but when the dreadful menace of this Persian host hung over them, they consented and granted his demand. When he saw their purpose changed, he said that he would not be content with that alone; his brother Hegias too must be made a Spartan on the same terms as himself. 9.34. By so saying he imitated Melampus, in so far as one may compare demands for kingship with those for citizenship. For when the women of Argos had gone mad, and the Argives wanted him to come from Pylos and heal them of that madness, Melampus demanded half of their kingship for his wages. ,This the Argives would not put up with and departed. When, however, the madness spread among their women, they promised what Melampus demanded and were ready to give it to him. Thereupon, seeing their purpose changed, he demanded yet more and said that he would not do their will except if they gave a third of their kingship to his brother Bias; now driven into dire straits, the Argives consented to that also. 9.35. The Spartans too were so eagerly desirous of winning Tisamenus that they granted everything that he demanded. When they had granted him this also, Tisamenus of Elis, now a Spartan, engaged in divination for them and aided them to win five very great victories. No one on earth save Tisamenus and his brother ever became citizens of Sparta. ,Now the five victories were these: one, the first, this victory at Plataea; next, that which was won at Tegea over the Tegeans and Argives; after that, over all the Arcadians save the Mantineans at Dipaea; next, over the Messenians at Ithome; lastly, the victory at Tanagra over the Athenians and Argives, which was the last won of the five victories. 9.55. When the messenger arrived among the Lacedaemonians, he saw them arrayed where they had been, and their chief men by now in hot dispute. For though Euryanax and Pausanias reasoned with Amompharetus, that the Lacedaemonians should not be endangered by remaining there alone, they could in no way prevail upon him. At last, when the Athenian messenger came among them, angry words began to pass. ,In this wrangling Amompharetus took up a stone with both hands and threw it down before Pausanias' feet, crying that it was the pebble with which he voted against fleeing from the strangers (meaning thereby the barbarians). Pausanias called him a madman; then when the Athenian messenger asked the question with which he had been charged, Pausanias asked the man to tell the Athenians of his present condition, and begged them to join themselves to the Lacedaemonians and, as for departure, to do as they did. 9.56. The messenger then went back to the Athenians. When dawn found the dispute still continuing, Pausanias, who had up to this point kept his army where it was, now gave the word and led all the rest away between the hillocks, the Tegeans following, for he supposed that Amompharetus would not stay behind when the rest of the Lacedaemonians left him; this was in fact exactly what happened. ,The Athenians marshalled themselves and marched, but not by the same way as the Lacedaemonians, who stayed close to the broken ground and the lower slopes of Cithaeron in order to stay clear of the Persian horse. The Athenians marched down into the plain instead. 9.57. Now Amompharetus at first supposed that Pausanias would never have the heart to leave him and his men, and he insisted that they should remain where they were and not leave their post. When Pausanias' men had already proceeded some distance, he thought that they had really left him. He accordingly bade his battalion take up its arms and led it in marching step after the rest of the column, ,which after going a distance of ten furlongs, was waiting for Amompharetus by the stream Molois and the place called Argiopium, where there is a shrine of Eleusinian Demeter. The reason for their waiting was that, if Amompharetus and his battalion should not leave the place where it was posted but remain there, they would then be able to assist him. ,No sooner had Amompharetus' men come up than the barbarians' cavalry attacked the army, for the horsemen acted as they always had. When they saw no enemy on the ground where the Greeks had been on the days before this, they kept riding forward and attacked the Greeks as soon as they overtook them. 9.82. This other story is also told. When Xerxes fled from Hellas, he left to Mardonius his own establishment. Pausanias, seeing Mardonius' establishment with its display of gold and silver and gaily colored tapestry, ordered the bakers and the cooks to prepare a dinner such as they were accustomed to do for Mardonius. ,They did his bidding, but Pausanias, when he saw golden and silver couches richly covered, and tables of gold and silver, and all the magnificent service of the banquet, was amazed at the splendor before him, and for a joke commanded his own servants to prepare a dinner in Laconian fashion. When that meal, so different from the other, was ready, Pausanias burst out laughing and sent for the generals of the Greeks. ,When these had assembled, Pausanias pointed to the manner in which each dinner was served and said: “Men of Hellas, I have brought you here because I desired to show you the foolishness of the leader of the Medes who, with such provisions for life as you see, came here to take away from us our possessions which are so pitiful.” In this way, it is said, Pausanias spoke to the generals of the Greeks. |
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| 126. Epicharmus, Fragments, 269 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •dietary laws ascetic role of Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 118 |
| 127. Plato, Alcibiades I, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 171 |
| 128. Euripides, Bacchae, 138-139, 371, 416, 474, 931, 370 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Peels (2016), Hosios: A Semantic Study of Greek Piety, 178 |
| 129. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 145 |
| 130. Sophocles, Electra, 276, 569 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 52 |
| 131. Sophocles, Oedipus At Colonus, 239-240, 266-272 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 147 |
| 132. Sophocles, Oedipus The King, 1227-1228, 1451, 154, 69-72, 68 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 374 |
| 133. Sophocles, Women of Trachis, 221 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •cleinias (the laws) Found in books: Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 374 |
134. Plato, Minos, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 228| 320b. οὐ γάρ που, ὥσπερ γε φαῦλος ἄνθρωπος, ὁ Μίνως ἐνόμιζεν μὲν ἕτερα, ἐποίει δὲ ἄλλα παρʼ ἃ ἐνόμιζεν· ἀλλὰ ἦν αὕτη ἡ συνουσία ὥσπερ ἐγὼ λέγω, διὰ λόγων ἐπὶ παιδείᾳ εἰς ἀρετήν. ὅθεν δὴ καὶ τοὺς νόμους τούτους ἔθηκε τοῖς αὑτοῦ πολίταις, διʼ οὓς ἥ τε Κρήτη τὸν πάντα χρόνον εὐδαιμονεῖ καὶ Λακεδαίμων, ἀφʼ οὗ ἤρξατο τούτοις χρῆσθαι, ἅτε θείοις οὖσιν. | 320b. think one thing and do another, different from what he thought: no, this intercourse, as I say, was held by means of discussion for education in virtue. Wherefore he ordained for his people these very laws, which have made Crete happy through the length of time, and Sparta happy also, since she began to use them; for they are divine. |
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135. Plato, Parmenides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 37; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 217| 130b. ἄγασθαι τῆς ὁρμῆς τῆς ἐπὶ τοὺς λόγους. καί μοι εἰπέ, αὐτὸς σὺ οὕτω διῄρησαι ὡς λέγεις, χωρὶς μὲν εἴδη αὐτὰ ἄττα, χωρὶς δὲ τὰ τούτων αὖ μετέχοντα; καί τί σοι δοκεῖ εἶναι αὐτὴ ὁμοιότης χωρὶς ἧς ἡμεῖς ὁμοιότητος ἔχομεν, καὶ ἓν δὴ καὶ πολλὰ καὶ πάντα ὅσα νυνδὴ Ζήνωνος ἤκουες; | 130b. he said, what an admirable talent for argument you have! Tell me, did you invent this distinction yourself, which separates abstract ideas from the things which partake of them? And do you think there is such a thing as abstract likeness apart from the likeness which we possess, and abstract one and many, and the other abstractions of which you heard Zeno speaking just now? |
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| 136. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 217 |
| 137. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 94 |
138. Plato, Statesman, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 105| 290d. ἐστι κατὰ νοῦν ἐκείνοις δωρεῖσθαι, παρὰ δὲ ἐκείνων ἡμῖν εὐχαῖς κτῆσιν ἀγαθῶν αἰτήσασθαι· ταῦτα δὲ διακόνου τέχνης ἐστί που μόρια ἀμφότερα. ΝΕ. ΣΩ. φαίνεται γοῦν. ΞΕ. ἤδη τοίνυν μοι δοκοῦμεν οἷόν γέ τινος ἴχνους ἐφʼ ὃ πορευόμεθα προσάπτεσθαι. τὸ γὰρ δὴ τῶν ἱερέων σχῆμα καὶ τὸ τῶν μάντεων εὖ μάλα φρονήματος πληροῦται καὶ δόξαν σεμνὴν λαμβάνει διὰ τὸ μέγεθος τῶν ἐγχειρημάτων, ὥστε περὶ μὲν Αἴγυπτον οὐδʼ ἔξεστι βασιλέα χωρὶς ἱερατικῆς | 290d. and by prayers to ask for us the gain of good things from them; now these are both part of a servant’s art. Y. Soc. At least they seem to be so. Str. At last, then, I think we are, as it were, on the track of our quarry. For the bearing of the priests and prophets is indeed full of pride, and they win high esteem because of the magnitude of their undertakings. In Egypt , for example, no king can rule without being a priest, |
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139. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 142 | 325a. in short, what I may put together and call a man’s virtue; and if it is this whereof all should partake and wherewith everyone should proceed to any further knowledge or action, but should not if he lacks it; if we should instruct and punish such as do not partake of it, whether child or husband or wife, until the punishment of such persons has made them better, |
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140. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 89 | 362d. to make some reply thereto, but his brother Adeimantus said, You surely don’t suppose, Socrates, that the statement of the case is complete? Why, what else? I said. The very most essential point, said he, has not been mentioned. Then, said I, as the proverb has it, Let a brother help a man —and so, if Glaucon omits any word or deed, do you come to his aid. Though for my part what he has already said is quite enough to overthrow me and |
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141. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 216| 265c. ΞΕ. ζῷα δὴ πάντα θνητά, καὶ δὴ καὶ φυτὰ ὅσα τʼ ἐπὶ γῆς ἐκ σπερμάτων καὶ ῥιζῶν φύεται, καὶ ὅσα ἄψυχα ἐν γῇ συνίσταται σώματα τηκτὰ καὶ ἄτηκτα, μῶν ἄλλου τινὸς ἢ θεοῦ δημιουργοῦντος φήσομεν ὕστερον γίγνεσθαι πρότερον οὐκ ὄντα; ἢ τῷ τῶν πολλῶν δόγματι καὶ ῥήματι χρώμενοι— ΘΕΑΙ. ποίῳ τῳ; ΞΕ. τὴν φύσιν αὐτὰ γεννᾶν ἀπό τινος αἰτίας αὐτομάτης καὶ ἄνευ διανοίας φυούσης, ἢ μετὰ λόγου τε καὶ ἐπιστήμης θείας ἀπὸ θεοῦ γιγνομένης; | 265c. Str. There are all the animals, and all the plants that grow out of the earth from seeds and roots, and all the lifeless substances, fusible and infusible, that are formed within the earth. Shall we say that they came into being, not having been before, in any other way than through God’s workmanship? Or, accepting the commonly expressed belief— Theaet. What belief? Str. That nature brings them forth from some self-acting cause, without creative intelligence. Or shall we say that they are created by reason and by divine knowledge that comes from God? |
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| 142. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 32 |
143. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 166| 177a. ἀνοίας λανθάνουσι τῷ μὲν ὁμοιούμενοι διὰ τὰς ἀδίκους πράξεις, τῷ δὲ ἀνομοιούμενοι. οὗ δὴ τίνουσι δίκην ζῶντες τὸν εἰκότα βίον ᾧ ὁμοιοῦνται· ἐὰν δʼ εἴπωμεν ὅτι, ἂν μὴ ἀπαλλαγῶσι τῆς δεινότητος, καὶ τελευτήσαντας αὐτοὺς ἐκεῖνος μὲν ὁ τῶν κακῶν καθαρὸς τόπος οὐ δέξεται, ἐνθάδε δὲ τὴν αὑτοῖς ὁμοιότητα τῆς διαγωγῆς ἀεὶ ἕξουσι, κακοὶ κακοῖς συνόντες, ταῦτα δὴ καὶ παντάπασιν ὡς δεινοὶ καὶ πανοῦργοι ἀνοήτων τινῶν ἀκούσονται. ΘΕΟ. καὶ μάλα δή, ὦ Σώκρατες. | 177a. cleverness, the blessed place that is pure of all things evil will not receive them after death, and here on earth they will always live the life like themselves—evil men associating with evil—when they hear this, they will be so confident in their unscrupulous cleverness that they will think our words the talk of fools. THEO. Very true, Socrates. |
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144. Plato, Theages, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •apollo of delphi on, and spartas laws Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 177| 128d. ΣΩ. οὔκ, ὠγαθέ, ἀλλά σε λέληθεν οἷον τοῦτʼ ἔστιν, ἐγὼ δέ σοι φράσω. ἔστι γάρ τι θείᾳ μοίρᾳ παρεπόμενον ἐμοὶ ἐκ παιδὸς ἀρξάμενον δαιμόνιον. ἔστι δὲ τοῦτο φωνή, ἣ ὅταν γένηται ἀεί μοι σημαίνει, ὃ ἂν μέλλω πράττειν, τούτου ἀποτροπήν, προτρέπει δὲ οὐδέποτε· καὶ ἐάν τίς μοι τῶν φίλων ἀνακοινῶται καὶ γένηται ἡ φωνή, ταὐτὸν τοῦτο, ἀποτρέπει καὶ οὐκ ἐᾷ πράττειν. καὶ τούτων ὑμῖν μάρτυρας παρέξομαι. Χαρμίδην γὰρ τουτονὶ γιγνώσκετε τὸν καλὸν | 128d. Soc. No, good sir, the meaning of it escapes you; but I will tell it you. There is something spiritual which, by a divine dispensation, has accompanied me from my childhood up. It is a voice that, when it occurs, always indicates to me a prohibition of something I may be about to do, but never urges me on to anything; and if one of my friends consults me and the voice occurs, the same thing happens: it prohibits, and does not allow him to act. And I will produce witnesses to convince you of these facts. You know our Charmides here, who has grown so handsome, the son of Glaucon: |
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145. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 161| 90c. φρονεῖν μὲν ἀθάνατα καὶ θεῖα, ἄνπερ ἀληθείας ἐφάπτηται, πᾶσα ἀνάγκη που, καθʼ ὅσον δʼ αὖ μετασχεῖν ἀνθρωπίνῃ φύσει ἀθανασίας ἐνδέχεται, τούτου μηδὲν μέρος ἀπολείπειν, ἅτε δὲ ἀεὶ θεραπεύοντα τὸ θεῖον ἔχοντά τε αὐτὸν εὖ κεκοσμημένον τὸν δαίμονα σύνοικον ἑαυτῷ, διαφερόντως εὐδαίμονα εἶναι. θεραπεία δὲ δὴ παντὶ παντὸς μία, τὰς οἰκείας ἑκάστῳ τροφὰς καὶ κινήσεις ἀποδιδόναι. τῷ δʼ ἐν ἡμῖν θείῳ συγγενεῖς εἰσιν κινήσεις αἱ τοῦ παντὸς διανοήσεις | 90c. must necessarily and inevitably think thoughts that are immortal and divine, if so be that he lays hold on truth, and in so far as it is possible for human nature to partake of immortality, he must fall short thereof in no degree; and inasmuch as he is for ever tending his divine part and duly magnifying that daemon who dwells along with him, he must be supremely blessed. And the way of tendance of every part by every man is one—namely, to supply each with its own congenial food and motion; and for the divine part within us the congenial motion |
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| 146. Thucydides, The History of The Peloponnesian War, 1.6.1-1.6.4, 1.10.1-1.10.2, 2.34.4, 2.47.4, 2.53.4, 2.65.3, 2.65.9, 3.37, 3.58, 3.82.5-3.82.6, 3.84.2, 4.40, 5.11, 6.27-6.28, 6.28.2, 6.53, 6.60, 7.69.2, 7.87, 7.87.1, 8.97, 8.97.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2012), Greek Medicine from Hippocrates to Galen, 32 |
| 147. Sophocles, Antigone, 1039-1044, 1068-1076, 198-206, 26-27, 282-287, 289, 449-460, 471-472, 519, 77, 288 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 396 |
| 148. Sophocles, Ajax, 1057-1063, 1125-1132, 1342-1345, 1563-1564, 1305 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 395 |
149. Plato, Alcibiades Ii, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 244| 143b. αὐτοὺς διὰ ταύτην καὶ πράττοντες καὶ τό γε ἔσχατον εὐχόμενοι ἡμῖν αὐτοῖς τὰ κάκιστα. ὅπερ οὖν οὐδεὶς ἂν οἰηθείη, ἀλλὰ τοῦτό γε πᾶς ἂν οἴοιτο ἱκανὸς εἶναι, αὐτὸς αὑτῷ τὰ βέλτιστα εὔξασθαι, ἀλλʼ οὐ τὰ κάκιστα. τοῦτο μὲν γὰρ ὡς ἀληθῶς κατάρᾳ τινὶ ἀλλʼ οὐκ εὐχῇ ὅμοιον ἂν εἴη. ΣΩ. ἀλλʼ ἴσως, ὦ βέλτιστε, φαίη ἄν τις ἀνήρ, ὃς ἐμοῦ τε καὶ σοῦ σοφώτερος ὢν τυγχάνοι, οὐκ ὀρθῶς ἡμᾶς | 143b. but—worst of all—into praying to be granted the greatest evils. Now that is a thing that no one would suppose of himself; each of us would rather suppose he was competent to pray for his own greatest good, not his greatest evil. Why, that would seem, in truth, more like some sort of curse than a prayer! Soc. But perhaps, my excellent friend, some person who is wiser than either you or I may say we are wrong to be so free with our abuse of ignorance, |
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| 150. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 74 |
| 151. Plato, Crito, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 106 |
| 152. Plato, Epinomis, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 174 |
| 153. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 424 |
154. Plato, Critias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 54| 119e. αὐτῷ θῦμα ἑλεῖν, ἄνευ σιδήρου ξύλοις καὶ βρόχοις ἐθήρευον, ὃν δὲ ἕλοιεν τῶν ταύρων, πρὸς τὴν στήλην προσαγαγόντες κατὰ κορυφὴν αὐτῆς ἔσφαττον κατὰ τῶν γραμμάτων. ἐν δὲ τῇ στήλῃ πρὸς τοῖς νόμοις ὅρκος ἦν μεγάλας ἀρὰς ἐπευχόμενος τοῖς ἀπειθοῦσιν. ΚΡΙ. ὅτʼ οὖν κατὰ τοὺς | 119e. hunted after the bulls with staves and nooses but with no weapon of iron; and whatsoever bull they captured they led up to the pillar and cut its throat over the top of the pillar, raining down blood on the inscription. And inscribed upon the pillar, besides the laws, was an oath which invoked mighty curses upon them that disobeyed. Crit. When, then, they had done sacrifice according to their laws and were consecrating |
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| 155. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 174 |
156. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 185| 394e. ΣΩ. καὶ τῷ ἐκ τοῦ εὐσεβοῦς ἄρα γενομένῳ ἀσεβεῖ τὸ τοῦ γένους ὄνομα ἀποδοτέον. ΕΡΜ. ἔστι ταῦτα. ΣΩ. οὐ Θεόφιλον, ὡς ἔοικεν, οὐδὲ Μνησίθεον οὐδὲ τῶν τοιούτων οὐδέν· ἀλλʼ ὅτι τἀναντία τούτοις σημαίνει, ἐάνπερ τῆς ὀρθότητος τυγχάνῃ τὰ ὀνόματα. ΕΡΜ. παντός γε μᾶλλον, ὦ Σώκρατες. ΣΩ. ὥσπερ γε καὶ ὁ Ὀρέστης, ὦ Ἑρμόγενες, κινδυνεύει ὀρθῶς ἔχειν, εἴτε τις τύχη ἔθετο αὐτῷ τὸ ὄνομα εἴτε καὶ ποιητής τις, τὸ θηριῶδες τῆς φύσεως καὶ τὸ ἄγριον αὐτοῦ καὶ τὸ ὀρεινὸν ἐνδεικνύμενος τῷ ὀνόματι. | 394e. Socrates. Then the impious son of a pious father ought to receive the name of his class. Hermogenes. True. Socrates. Not Theophilus (beloved of God) or Mnesitheus (mindful of God) or anything of that sort; but something of opposite meaning, if names are correct. Hermogenes. Most assuredly, Socrates. Socrates. As the name of Orestes (mountain man) is undoubtedly correct, Hermogenes, whether it was given him by chance or by some poet who indicated by the name the fierceness, rudeness, and mountain-wildness of his nature. |
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157. Plato, Meno, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 142| 78d. πάντα λέγω τὰ τοιαῦτα. ΣΩ. εἶεν· χρυσίον δὲ δὴ καὶ ἀργύριον πορίζεσθαι ἀρετή ἐστιν, ὥς φησι Μένων ὁ τοῦ μεγάλου βασιλέως πατρικὸς ξένος. πότερον προστιθεῖς τούτῳ τῷ πόρῳ, ὦ Μένων, τὸ δικαίως καὶ ὁσίως, ἢ οὐδέν σοι διαφέρει, ἀλλὰ κἂν ἀδίκως τις αὐτὰ πορίζηται, ὁμοίως σὺ αὐτὰ ἀρετὴν καλεῖς; ΜΕΝ. οὐ δήπου, ὦ Σώκρατες. ΣΩ. ἀλλὰ κακίαν. ΜΕΝ. πάντως δήπου. ΣΩ. δεῖ ἄρα, ὡς ἔοικε, τούτῳ τῷ πόρῳ δικαιοσύνην ἢ σωφροσύνην ἢ | 78d. Soc. Very well: procuring gold and silver is virtue, according to Meno, the ancestral friend of the Great King. Tell me, do you add to such procuring, Meno, that it is to be done justly and piously, or is this indifferent to you, but even though a man procures these things unjustly, do you call them virtue all the same? Men. Surely not, Socrates. Soc. Rather, vice. Men. Yes, of course. Soc. Then it seems that justice or temperance or holiness or some other part of virtue must accompany the procuring of these things; |
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| 158. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 424 |
| 159. Plato, Greater Hippias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 217 |
160. Plato, Laches, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 142| 199d. νῦν αὖ ὁ σὸς λόγος, ἀνδρεία ἂν εἴη. οὕτως αὖ μετατίθεσθαι ἢ πῶς λέγεις, ὦ Νικία; ΝΙ. ἔμοιγε δοκεῖ, ὦ Σώκρατες. ΣΩ. δοκεῖ οὖν σοι, ὦ δαιμόνιε, ἀπολείπειν ἄν τι ὁ τοιοῦτος ἀρετῆς, εἴπερ εἰδείη τά τε ἀγαθὰ πάντα καὶ παντάπασιν ὡς γίγνεται καὶ γενήσεται καὶ γέγονε, καὶ τὰ κακὰ ὡσαύτως; καὶ τοῦτον οἴει ἂν σὺ ἐνδεᾶ εἶναι σωφροσύνης ἢ δικαιοσύνης τε καὶ ὁσιότητος, ᾧ γε μόνῳ προσήκει καὶ περὶ θεοὺς καὶ περὶ ἀνθρώπους ἐξευλαβεῖσθαί τε τὰ δεινὰ καὶ τὰ | 199d. uch is your present account of what courage must be. What do you say to this new version, Nicias? Nic. I accept it, Socrates. Soc. Now do you think, my excellent friend, there could be anything wanting to the virtue of a man who knew all good things, and all about their production in the present, the future, and the past, and all about evil things likewise? Do you suppose that such a man could be lacking in temperance, or justice, and holiness, when he alone has the gift of taking due precaution, in his dealings with gods and men, |
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| 161. Plato, Definitions, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •religious correctness, laws concerning Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 143 |
| 162. Plato, Letters, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 29 |
| 163. Plato, Lysis, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •justice, laws of •laws, of justice Found in books: Schibli (2002), Hierocles of Alexandria, 206 |
164. Plato, Menexenus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 224| 237c. μητρὸς τῆς χώρας ἐν ᾗ ᾤκουν, καὶ νῦν κεῖσθαι τελευτήσαντας ἐν οἰκείοις τόποις τῆς τεκούσης καὶ θρεψάσης καὶ ὑποδεξαμένης. δικαιότατον δὴ κοσμῆσαι πρῶτον τὴν μητέρα αὐτήν· οὕτω γὰρ συμβαίνει ἅμα καὶ ἡ τῶνδε εὐγένεια κοσμουμένη. | 237c. wherein they dwelt, which bare them and reared them and now at their death receives them again to rest in their own abodes. Most meet it is that first we should celebrate that Mother herself; for by so doing we shall also celebrate therewith the noble birth of these heroes. |
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165. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 193| 792a. αὐτοῖς ἐν τῇ προσφορᾷ τεκμαίρονται· οὗ μὲν γὰρ ἂν προσφερομένου σιγᾷ, καλῶς οἴονται προσφέρειν, οὗ δʼ ἂν κλάῃ καὶ βοᾷ, οὐ καλῶς. τοῖς δὴ παιδίοις τὸ δήλωμα ὧν ἐρᾷ καὶ μισεῖ κλαυμοναὶ καὶ βοαί, σημεῖα οὐδαμῶς εὐτυχῆ· ἔστιν δὲ ὁ χρόνος οὗτος τριῶν οὐκ ἐλάττων ἐτῶν, μόριον οὐ σμικρὸν τοῦ βίου διαγαγεῖν χεῖρον ἢ μὴ χεῖρον. ΚΛ. ὀρθῶς λέγεις. ΑΘ. ὁ δὴ δύσκολος οὐδαμῶς τε ἵλεως ἆρʼ οὐ δοκεῖ σφῷν | 792a. If it remains silent when the thing is offered, they conclude that it is the right thing, but the wrong thing if it weeps and cries out. Thus infants indicate what they like by means of weepings and outcries—truly no happy signals!—and this period of infancy lasts not less than three years, which is no small fraction of one’s time to spend ill or well. Clin. You are right. Ath. When a man is peevish and not cheerful at all, do you not regard him |
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| 166. Callimachus, Fragments, 589 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •plato, laws, on symposia Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 86 |
| 167. Menander, Aspis, 232 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •laws, sumptuary Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 345 |
| 168. Dinarchus, Or., 1.43, 1.84 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •laws (nomoi), and decrees Found in books: Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 30, 91 |
| 169. Lycurgus, Against Leocrates, 102-103, 146, 40, 15 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 37, 141 |
| 170. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 281 |
171. Aratus Solensis, Phaenomena, 5 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •law, laws Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 42| 5. τοῦ γάρ καὶ γένος εἰμέν· ὁ δʼ ἤπιος ἀνθρώποισιν | |
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| 172. Bion Proconnesius 3. Jh. N. Chr, Fragments, 29 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •apollo of delphi on, and spartas laws Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 177 |
| 173. Eubulus, Fragments, 93 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •public feasts, and the laws of charondas Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 28 |
| 174. Cleanthes, Fragments, 1.558 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •religious correctness, laws concerning Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 203 |
| 175. Eubulus, Fragments, 93 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •public feasts, and the laws of charondas Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 28 |
| 176. Aristotle, Athenian Constitution, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 201 |
| 177. Aristotle, Categories, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •laws Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 395 |
| 178. Menander, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •food/dietary laws Found in books: Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 253 |
| 179. Timon of Phlius, Fragments, 784 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •laws Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 178 |
| 180. Aristotle, Heavens, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 42 |
| 181. Aristotle, Generation And Corruption, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 35 |
| 182. Euclid, Elements, 9.20-9.34 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •laws Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 395 |
| 183. Aeschines, Against Timarchus, 1.91 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •athens, homicide laws Found in books: Wolfsdorf (2020), Early Greek Ethics, 135 |
| 184. Aeschines, Letters, 1.12-1.14, 1.29, 1.137, 1.178, 3.116, 3.121, 3.183, 3.258 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •law, laws •solon, laws of •laws (nomoi), and decrees •laws (nomoi), inscribed •laws, of the polis Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 153; Hitch (2017), Animal sacrifice in the ancient Greek world, 145; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 28, 91, 147; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 173, 174 |
| 185. Aristoxenus, Fragments, 17, 43, 34 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Wolfsdorf (2020), Early Greek Ethics, 475 |
| 186. Aristotle, Topics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 161 |
| 187. Aristotle, Sophistical Refutations, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •laws Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 37 |
| 188. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 59 |
| 189. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Tsouni (2019), Antiochus and Peripatetic Ethics, 117 |
| 190. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 35 |
| 191. Aristotle, Economics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •laws against Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 96 |
| 192. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 25 |
| 193. Menander, Monostichoi, 654 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •laws Found in books: Schibli (2002), Hierocles of Alexandria, 270 |
| 194. Aristotle, Eudemian Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •charis, and unwritten laws •laws, unwritten •proper respect for gods, and unwritten laws Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 37 |
| 195. Aristotle, Parts of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •laws Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 37 |
| 196. Aristotle, On The Universe, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 262 |
| 197. Aristotle, Prophesying By Dreams, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 244 |
| 198. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 89 |
| 199. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Erler et al. (2021), Authority and Authoritative Texts in the Platonist Tradition, 190 |
| 200. Anaximenes of Lampsacus, Rhetoric To Alexander, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 244 |
| 201. Theocritus, Idylls, 2.66 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 52 |
| 202. Anon., Fragments, 49.8 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •purity (see also food laws) Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 203. Anon., Fragments, 49.8 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •purity (see also food laws) Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
| 204. Ephorus, Fragments, 178 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •laws against Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 96 |
| 205. Theophrastus, De Pietate, 7.14-7.21, 8.17-8.20, 12.27-12.42, 13.15-13.20, 18.40-18.41, 19.1-19.5 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 145, 194 |
| 206. Heraclides Ponticus, Fragments, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 96 |
207. Septuagint, Tobit, 1.6-1.8, 1.10-1.13, 7.12, 11.18 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •tithe, in early biblical literature, conflicting biblical laws for •dietary laws biblical •food laws •purity (see also food laws) Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 47; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 215; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 157, 165; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 246 | 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. 1.7. of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; 1.8. the third tenth I would give to those to whom it was my duty, as Deborah my fathers mother had commanded me, for I was left an orphan by my father. 1.10. Now when I was carried away captive to Nineveh, all my brethren and my relatives ate the food of the Gentiles; 1.11. but I kept myself from eating it, 1.12. because I remembered God with all my heart. 1.13. Then the Most High gave me favor and good appearance in the sight of Shalmaneser, and I was his buyer of provisions. 7.12. So Raguel said, "Take her right now, in accordance with the law. You are her relative, and she is yours. The merciful God will guide you both for the best." 11.18. Ahikar and his nephew Nadab came, |
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| 208. Demosthenes, Against Neaera, 112-113, 86-87, 85 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 163 |
| 209. Theophrastus, Characters, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •sacred laws, cyrene cathartic law •sacred laws, iulis (keos) Found in books: Meinel (2015), Pollution and Crisis in Greek Tragedy, 9, 83 |
| 210. Plautus, Asinaria, 514 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •laws, sacral law Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 57 |
| 211. Plautus, Epidicus, 226-234, 236-288, 235 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Welch (2015), Tarpeia: Workings of a Roman Myth. 55 |
| 212. Chrysippus, Fragments, 2.1192 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •apollo of delphi on, and spartas laws Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 138 |
| 213. Plautus, Aulularia, 325, 500-503, 526-531, 324 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 161 |
| 214. Hebrew Bible, Baruch, 4.1 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •noahide laws Found in books: Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 340 |
215. Cato, Marcus Porcius, On Agriculture, 143 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •laws Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 161 | 143. See that the housekeeper performs all her duties. If the master has given her to you as wife, keep yourself only to her. Make her stand in awe of you. Restrain her from extravagance. She must visit the neighbouring and other women very seldom, and not have them either in the house or in her part of it. She must not go out to meals, or be a gadabout. She must not engage in religious worship herself or get others to engage in it for her without the orders of the master or the mistress; let her remember that the master attends to the devotions for the whole household. She must be neat herself, and keep the farmstead neat and clean. She must clean and tidy the hearth every night before she goes to bed. On the Kalends, Ides, and Nones, and whenever a holy day comes, she must hang a garland over the hearth, and on those days pray to the household gods as the opportunity offers. She must keep a supply of cooked food on hand for you and the servants. She must keep many hens and have plenty of eggs. She must have a large store of dried pears, sorbs, figs, raisins, sorbs in must, preserved pears and grapes and quinces. She must also keep preserved grapes in grape-pulp and in pots buried in the ground, as well as fresh Praenestine nuts kept in the same way, and Scantian quinces in jars, and other fruits that are usually preserved, as well as wild fruits. All these she must store away diligently every year. She must also know how to make good flour and to grind spelt fine. |
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| 216. Plautus, Trinummus, 1, 10-19, 2, 20-21, 3-9, 22 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 18, 19 |
217. Anon., 1 Enoch, 5.8, 7.1, 8.3, 9.6-9.10, 10.11, 10.20-10.22, 12.4, 15.3-15.7, 16.3, 19.1, 27.2, 32.3, 82.2-82.3, 85.4, 89.32-89.33, 89.51-89.52, 89.54, 91.9, 92.1, 93.4, 93.6, 98.11, 99.2, 99.6-99.10, 104.12, 106.14 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 50; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 339, 340; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 259 | 5.8. And then there shall be bestowed upon the elect wisdom, And they shall all live and never again sin, Either through ungodliness or through pride: But they who are wise shall be humble. 7.1. And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charm 8.3. were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . . 9.6. things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which 9.7. men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the 9.9. women, and have defiled themselves, and revealed to them all kinds of sins. And the women have 10.11. that each one of them will live five hundred years.' And the Lord said unto Michael: 'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselve 10.21. destroy from off the earth. And all the children of men shall become righteous, and all nation 10.22. hall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever. 12.4. called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselve 15.3. for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children 15.4. of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die 15.5. and perish. Therefore have I given them wives also that they might impregnate them, and beget 15.6. children by them, that thus nothing might be wanting to them on earth. But you were formerly 15.7. piritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling. 16.3. to them): 'You have been in heaven, but all the mysteries had not yet been revealed to you, and you knew worthless ones, and these in the hardness of your hearts you have made known to the women, and through these mysteries women and men work much evil on earth. 19.1. And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in 27.2. accursed valley between' Then Uriel, one of the holy angels who was with me, answered and said: 'This accursed valley is for those who are accursed for ever: Here shall all the accursed be gathered together who utter with their lips against the Lord unseemly words and of His glory speak hard things. Here shall they be gathered together, and here 32.3. I and from afar off trees more numerous than I these trees and great-two trees there, very great, beautiful, and glorious, and magnificent, and the tree of knowledge, whose holy fruit they eat and know great wisdom. 82.2. I have given Wisdom to thee and to thy children, [And thy children that shall be to thee], That they may give it to their children for generations, This wisdom (namely) that passeth their thought. 82.2. in the fields, and the winepress: these things take place in the days of his dominion. These are the names, and the orders, and the leaders of those heads of thousands: Gida'ljal, Ke'el, and He'el, and the name of the head of a thousand which is added to them, Asfa'el: and the days of his dominion are at an end.Section IV. Chapters LXXXIII-XC. The Dream-Visions. 82.3. And those who understand it shall not sleep, But shall listen with the ear that they may learn this wisdom, And it shall please those that eat thereof better than good food. 85.4. the other red. And that black bull gored the red one and pursued him over the earth, and thereupon 89.32. them]: ' We are not able to stand before our Lord or to behold Him.' And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander 89.33. from the way which he had showed them, but that sheep wot not thereof. And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen 89.51. And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep, 89.52. but the sheep began to slay them. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from 91.9. And all the idols of the heathen shall be abandoned, And the temples burned with fire, And they shall remove them from the whole earth,And they (i.e. the heathen) shall be cast into the judgement of fire, And shall perish in wrath and in grievous judgement for ever. 92.1. The book written by Enoch-[Enoch indeed wrote this complete doctrine of wisdom, (which is) praised of all men and a judge of all the earth] for all my children who shall dwell on the earth. And for the future generations who shall observe uprightness and peace. 93.4. And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore. 93.6. And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them. 98.11. Woe to you, ye obstinate of heart, who work wickedness and eat blood: Whence have ye good things to eat and to drink and to be filled From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace. 99.2. Woe to them who pervert the words of uprightness, And transgress the eternal law, And transform themselves into what they were not [into sinners]: They shall be trodden under foot upon the earth. 99.7. And again I swear to you, ye sinners, that sin is prepared for a day of unceasing bloodshed. And they who worship stones, and grave images of gold and silver and wood (and stone) and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them. 99.8. And they shall become godless by reason of the folly of their hearts, And their eyes shall be blinded through the fear of their hearts And through visions in their dreams. 99.9. Through these they shall become godless and fearful; For they shall have wrought all their work in a lie, And shall have worshiped a stone: Therefore in an instant shall they perish. 104.12. concerning them. Then, I know another mystery, that books will be given to the righteous and the |
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218. Terence, Phormio, 101-116, 91-100 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 325| 100. Virgo ipsa facie egregia. | |
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219. Cicero, On Duties, 1.53, 1.123, 1.150-1.151, 2.17.60, 3.10, 3.29-3.31 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •laws roman •sumptuary laws •adultery, roman laws against •law, laws •dietary laws biblical •dietary laws demonological interpretation of •dietary laws natural interpretation of Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 160; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 210; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 335, 423; Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 16; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 206| 1.53. Gradus autem plures sunt societatis hominum. Ut enim ab illa infinita discedatur, propior est eiusdem gentis, nationis, linguae, qua maxime homines coniunguntur; interius etiam est eiusdem esse civitatis; multa enim sunt civibus inter se communia, forum, fana, porticus, viae, leges, iura: iudicia, suffragia, consuetudines praeterea et familiaritates multisque cum multis res rationesque contractae. Artior vero colligatio est societatis propinquorum; ab illa enim immensa societate humani generis in exiguum angustumque concluditur. 1.123. Senibus autem labores corporis minuendi, exercitationes animi etiam augendae videntur; danda vero opera, ut et amicos et iuventutem et maxime rem publicam consilio et prudentia quam plurimum adiuvent. Nihil autem magis cavendum est senectuti, quam ne languori se desidiaeque dedat; luxuria vero cum omni aetati turpis, tum senectuti foedissima est; sin autem etiam libidinum intemperantia accessit, duplex malum est, quod et ipsa senectus dedecus concipit et facit adulescentium impudentioren intemperantiarn. 1.150. Iam de artificiis et quaestibus, qui liberales habendi, qui sordidi sint, haec fere accepimus. Primum improbantur ii quaestus, qui in odia hominum incurrunt, ut portitorum, ut faeneratorum. Illiberales autem et sordidi quaestus mercennariorum omnium, quorum operae, non quorum artes emuntur; est enim in illis ipsa merces auctoramentum servitutis. Sordidi etiam putandi, qui mercantur a mercatoribus, quod statim vendant; nihil enim proficiant, nisi admodum mentiantur; nec vero est quicquam turpius vanitate. Opificesque omnes in sordida arte versantur; nec enim quicquam ingenuum habere potest officina. Minimeque artes eae probandae, quae ministrae sunt voluptatum: Cetárii, lanií, coqui, fartóres, piscatóres, ut ait Terentius; adde hue, si placet, unguentarios, saltatores totumque ludum talarium. 1.151. Quibus autem artibus aut prudentia maior inest aut non mediocris utilitas quaeritur, ut medicina, ut architectura, ut doctrina rerum honestarum, eae sunt iis, quorum ordini conveniunt, honestae. Mercatura autem, si tenuis est. sordida putanda est; sin magna et copiosa, multa undique apportans multisque sine vanitate impertiens, non est admodum vituperanda, atque etiam, si satiata quaestu vel contenta potius, ut saepe ex alto in portum, ex ipso portu se in agros possessionesque contulit, videtur iure optimo posse laudari. Omnium autem rerum, ex quibus aliquid acquiritur, nihil est agri cultura melius, nihil uberius, nihil dulcius, nihil homine libero dignius; de qua quoniam in Catone Maiore satis multa diximus, illim assumes, quae ad hunc locum pertinebunt. 3.10. Accedit eodem testis locuples Posidonius, qui etiam scribit in quadam epistula P. Rutilium Rufum dicere solere, qui Panaetium audierat, ut nemo pictor esset inventus, qui in Coa Venere eam partem, quam Apelles inchoatam reliquisset, absolveret (oris enim pulchritudo reliqui corporis imitandi spem auferebat), sic ea, quae Panaetius praetermisisset et non perfecisset propter eorum, quae perfecisset, praestantiam neminem persecutum. 3.29. Forsitan quispiam dixerit: Nonne igitur sapiens, si fame ipse conficiatur, abstulerit cibum alteri homini ad nullam rem utili? Minime vero; non enim mihi est vita mea utilior quam animi talis affectio, neminem ut violem commodi mei gratia. Quid? si Phalarim, crudelem tyrannum et immanem, vir bonus, ne ipse frigore conficiatur, vestitu spoliare possit, nonne faciat? 3.30. Haec ad iudicandum sunt facillima. Nam, si quid ab homine ad nullam partem utili utilitatis tuae causa detraxeris, inhumane feceris contraque naturae legem; sin autem is tu sis, qui multam utilitatem rei publicae atque hominum societati, si in vita remaneas, afferre possis, si quid ob eam causam alteri detraxeris, non sit reprehendendum. Sin autem id non sit eius modi, suum cuique incommodum ferendum est potius quam de alterius commodis detrahendum. Non igitur magis est contra naturam morbus aut egestas aut quid eius modi quam detractio atque appetitio alieni, sed communis utilitatis derelictio contra naturam est; est enim iniusta. 3.31. Itaque lex ipsa naturae, quae utilitatem hominum conservat et continet, decernet profecto, ut ab homine inerti atque inutili ad sapientem, bonum, fortem virum transferantur res ad vivendum necessariae, qui si occiderit, multum de communi utilitate detraxerit, modo hoc ita faciat, ut ne ipse de se bene existimans seseque diligens hanc causam habeat ad iniuriam. Ita semper officio fungetur utilitati consulens hominum et ei, quam saepe commemoro, humanae societati. | 1.53. Then, too, there are a great many degrees of closeness or remoteness in human society. To proceed beyond the universal bond of our common humanity, there is the closer one of belonging to the same people, tribe, and tongue, by which men are very closely bound together; it is a still closer relation to be citizens of the same city-state; for fellow-citizens have much in common â forum, temples colonnades, streets, statutes, laws, courts, rights of suffrage, to say nothing of social and friendly circles and diverse business relations with many. But a still closer social union exists between kindred. Starting with that infinite bond of union of the human race in general, the conception is now confined to a small and narrow circle. 1.123. The old, on the other hand, should, it seems, have their physical labours reduced; their mental activities should be actually increased. They should endeavour, too, by means of their counsel and practical wisdom to be of as much service as possible to their friends and to the young, and above all to the state. But there is nothing against which old age has to be more on its guard than against surrendering to feebleness and idleness, while luxury, a vice in any time of life, is in old age especially scandalous. But if excess in sensual indulgence is added to luxurious living, it is a twofold evil; for old age not only disgraces itself; it also serves to make the excesses of the young more shameless. 1.150. Now in regard to trades and other means of livelihood, which ones are to be considered becoming to a gentleman and which ones are vulgar, we have been taught, in general, as follows. First, those means of livelihood are rejected as undesirable which incur people's ill-will, as those of tax-gatherers and usurers. Unbecoming to a gentleman, too, and vulgar are the means of livelihood of all hired workmen whom we pay for mere manual labour, not for artistic skill; for in their case the very wage they receive is a pledge of their slavery. Vulgar we must consider those also who buy from wholesale merchants to retail immediately; for they would get no profits without a great deal of downright lying; and verily, there is no action that is meaner than misrepresentation. And all mechanics are engaged in vulgar trades; for no workshop can have anything liberal about it. Least respectable of all are those trades which cater for sensual pleasures: "Fishmongers, butchers, cooks, and poulterers, And fishermen," as Terence says. Add to these, if you please, the perfumers, dancers, and the whole corps de ballet. 1.151. But the professions in which either a higher degree of intelligence is required or from which no small benefit to society is derived â medicine and architecture, for example, and teaching â these are proper for those whose social position they become. Trade, if it is on a small scale, is to be considered vulgar; but if wholesale and on a large scale, importing large quantities from all parts of the world and distributing to many without misrepresentation, it is not to be greatly disparaged. Nay, it even seems to deserve the highest respect, if those who are engaged in it, satiated, or rather, I should say, satisfied with the fortunes they have made, make their way from the port to a country estate, as they have often made it from the sea into port. But of all the occupations by which gain is secured, none is better than agriculture, none more profitable, none more delightful, none more becoming to a freeman. But since I have discussed this quite fully in my Cato Major, you will find there the material that applies to this point. 3.10. We have also in Posidonius a competent witness to the fact. He writes in one of his letters that Publius Rutilius Rufus, who also was a pupil of Panaetius's, used to say that "as no painter had been found to complete that part of the Venus of Cos which Apelles had left unfinished (for the beauty of her face made hopeless any attempt adequately to represent the rest of the figure), so no one, because of the surpassing excellence of what Panaetius did complete, would venture to supply what he had left undone." 3.29. But, perhaps, someone may say: "Well, then, suppose a wise man were starving to death, might he not take the bread of some perfectly useless member of society?" [Not at all; for my life is not more precious to me than that temper of soul which would keep me from doing wrong to anybody for my own advantage.] "Or again; supposing a righteous man were in a position to rob the cruel and inhuman tyrant Phalaris of clothing, might he not do it to keep himself from freezing to death?" 3.30. These cases are very easy to decide. For, if merely for one's own benefit one were to take something away from a man, though he were a perfectly worthless fellow, it would be an act of meanness and contrary to Nature's law. But suppose one would be able, by remaining alive, to render signal service to the state and to human society â if from that motive one should take something from another, it would not be a matter for censure. But, if such is not the case, each one must bear his own burden of distress rather than rob a neighbour of his rights. We are not to say, therefore, that sickness or want or any evil of that sort is more repugt to Nature than to covet and to appropriate what is one's neighbour's; but we do maintain that disregard of the common interests is repugt to Nature; for it is unjust. 3.31. And therefore Nature's law itself, which protects and conserves human interests, will surely determine that a man who is wise, good, and brave, should in emergency have the necessaries of life transferred to him from a person who is idle and worthless; for the good man's death would be a heavy loss to the common weal; only let him beware that self-esteem and self-love do not find in such a transfer of possessions a pretext for wrong-doing. But, thus guided in his decision, the good man will always perform his duty, promoting the general interests of human society on which I am so fond of dwelling. |
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| 220. Dead Sea Scrolls, Damascus Covenant, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 158 |
221. Cicero, De Oratore, 2.62-2.64, 2.170 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •history and historiography, laws of •voting laws Found in books: Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 82; Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 106, 107| 2.62. Sed illuc redeo: videtisne, quantum munus sit oratoris historia? Haud scio an flumine orationis et varietate maximum; neque eam reperio usquam separatim instructam rhetorum praeceptis; sita sunt enim ante oculos. Nam quis nescit primam esse historiae legem, ne quid falsi dicere audeat? Deinde ne quid veri non audeat? Ne quae suspicio gratiae sit in scribendo? Ne quae simultatis? 2.63. Haec scilicet fundamenta nota sunt omnibus, ipsa autem exaedificatio posita est in rebus et verbis: rerum ratio ordinem temporum desiderat, regionum descriptionem; vult etiam, quoniam in rebus magnis memoriaque dignis consilia primum, deinde acta, postea eventus exspectentur, et de consiliis significari quid scriptor probet et in rebus gestis declarari non solum quid actum aut dictum sit, sed etiam quo modo, et cum de eventu dicatur, ut causae explicentur omnes vel casus vel sapientiae vel temeritatis hominumque ipsorum non solum res gestae, sed etiam, qui fama ac nomine excellant, de cuiusque vita atque natura; 2.64. verborum autem ratio et genus orationis fusum atque tractum et cum lenitate quadam aequabiliter profluens sine hac iudiciali asperitate et sine sententiarum forensibus aculeis persequendum est. Harum tot tantarumque rerum videtisne nulla esse praecepta, quae in artibus rhetorum reperiantur? In eodem silentio multa alia oratorum officia iacuerunt, cohortationes, praecepta, consolationes, admonita, quae tractanda sunt omnia disertissime, sed locum suum in his artibus, quae traditae sunt, habent nullum. 2.170. "si Gracchus nefarie, praeclare Opimius." Ex consequentibus: "si et ferro interfectus ille et tu inimicus eius cum gladio cruento comprehensus in illo ipso loco et nemo praeter te ibi visus est et causa nemini et tu semper audax, quid est quod de facinore dubitare possimus?" Ex consentaneis et ex praecurrentibus et ex repugtibus, ut olim Crassus adulescens: "non si Opimium defendisti, Carbo, idcirco te isti bonum civem putabunt: simulasse te et aliquid quaesisse perspicuum est, quod Ti. Gracchi mortem saepe in contionibus deplorasti, quod P. Africani necis socius fuisti, quod eam legem in tribunatu tulisti, quod | |
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| 222. Cicero, Republic, 1.25.39, 2.44.70, 5.7, 22.211 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 355 |
223. Septuagint, 2 Maccabees, 1.1, 1.3, 1.4, 1.5, 1.7, 1.8, 1.10, 1.25, 2.2, 2.17, 2.19, 2.19-15.38, 2.21, 2.22, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 3.30, 3.31, 3.32, 3.33, 3.34, 3.35, 3.36, 3.37, 3.38, 3.39, 3.40, 4, 4.1-6.11, 4.1-7.42, 4.2, 4.5, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.36, 4.40, 4.45, 4.47, 4.48, 4.50, 5, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.13, 5.15, 5.17, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.27, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.12-7.42, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.18-7.4231-33, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 7, 7.1-4274, 7.1, 7.2, 7.3, 7.6, 7.8, 7.9, 7.11, 7.18, 7.21, 7.23, 7.24, 7.27, 7.30, 7.31, 7.32, 7.33, 7.37, 7.39, 8, 8.1, 8.1-15.37, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.17, 8.21, 8.26, 8.27, 8.29, 8.33, 8.36, 9.4, 9.5, 9.8, 9.14, 9.15, 9.19, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.27, 10.34, 10.38, 11.2, 11.3, 11.6, 11.13, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.31, 12.6, 12.14, 12.16, 12.27, 12.31, 12.38, 12.43, 13.4, 13.7, 13.10, 13.11, 13.13, 13.14, 13.23, 13.25, 13.14276-77, 14, 14.3, 14.4, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.18, 14.23, 14.26, 14.27, 14.31, 14.32, 14.33, 14.34, 14.35, 14.36, 14.37, 14.38, 14.40, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.17, 15.30, 15.31, 15.33, 15.36, 15.37, 76, 115, 132 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 225; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 109; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156 | 2.21. and the appearances which came from heaven to those who strove zealously on behalf of Judaism, so that though few in number they seized the whole land and pursued the barbarian hordes,' |
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224. Cicero, On The Nature of The Gods, 1.53, 2.17, 2.21-2.28, 2.58, 2.75, 2.77, 2.82, 2.93-2.94, 3.89 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nature, laws of •food/dietary laws •kosher law / food laws •theodosios ii, laws against dissenting christian sects and •athens, laws and prescriptions Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 333; Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 256; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 158, 210; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 276, 277 | 1.53. We for our part deem happiness to consist in tranquillity of mind and entire exemption from all duties. For he who taught us all the rest has also taught us that the world was made by nature, without needing an artificer to construct it, and that the act of creation, which according to you cannot be performed without divine skill, is so easy, that nature will create, is creating and has created worlds without number. You on the contrary cannot see how nature can achieve all this without the aid of some intelligence, and so, like the tragic poets, being unable to bring the plot of your drama to a dénouement, you have recourse to a god; 2.17. Again, if you see a spacious and beautiful house, you could not be induced to believe, even though you could not see its master, that it was built by mice and weasels; if then you were to imagine that this elaborate universe, with all the variety and beauty of the heavenly bodies and the vast quantity and extent of sea and land, were your abode and not that of the gods, would you not be thought absolutely insane? Again, do we not understand that everything in a higher position is of greater value, and that the lowest thing, and is enveloped by a layer of the densest kind of air? Hence for the same reason what we observe to be the case with certain districts and cities, I mean that their inhabitants are duller-witted than the average owing to the more compressed quality of the atmosphere, has also befallen the human race as a whole owing to its being located on the earth, that is, in the densest region of the world. 2.21. 'That which has the faculty of reason is superior to that which has not the faculty of reason; but nothing is superior to the world; therefore the world has the faculty of reason.' A similar argument can be used to prove that the world is wise, and happy, and eternal; for things possessed of each of these attributes are superior to things devoid of them, and nothing is superior to the world. From this it will follow that the world is god. Zeno also argued thus: 2.22. 'Nothing devoid of sensation can have a part of itself that is sentient; but the world has parts that are sentient; therefore the world has parts that are sentient; therefore the world is not devoid of sensation.' He also proceeds to press the argument more closely: 'Nothing,' he says, 'that is iimate and irrational can give birth to an animate and rational being; but the world gives birth to animate and rational beings; therefore the world is animate and rational.' Furthermore he proved his argument by means of one of his favourite comparisons, as follows: 'If flutes playing musical tunes grew on an olive-tree, surely you would not question that the olive-tree possessed some knowledge of the art of flute-playing; or if plane-trees bore well-tuned lutes, doubtless you would likewise infer that the plane-trees possessed the art of music; why then should we not judge the world to be animate and endowed with wisdom, when it produces animate and wise offspring? 2.23. "However, having begun to treat the subject in a different way from that which I proposed at the beginning (for I said that this part required no discussion, since the existence of god was manifest to everybody), in spite of this I should like to prove even this point by means of arguments drawn from Physics or Natural Philosophy. It is a law of Nature that all things capable of nurture and growth contain within them a supply of heat, without which their nurture and growth would not be possible; for everything of a hot, fiery nature supplies its own source of motion and activity; but that which is nourished and grows possesses a definite and uniform motion; and as long as this motion remains within us, so long sensation and life remain, whereas so soon as our heat is cooled and quenched we ourselves perish and are extinguished. 2.24. This doctrine Cleanthes enforces by these further arguments, to show how great is the supply of heat in every living body: he states that there is no food so heavy that it is not digested in twenty-four hours; and even the residue of our food which nature rejects contains heat. Again, the veins and arteries never cease throbbing with a flame-like pulse, and frequent cases have been observed when the heart of an animal on being torn out of its body has continued to beat with a rapid motion resembling the flickering of fire. Every living thing therefore, whether animal or vegetable, owes its vitality to the heat contained within it. From this it must be inferred that this element of heat possesses in itself a vital force that pervades the whole world. 2.25. "We shall discern the truth of this more readily from a more detailed account of this all‑permeating fiery element as a whole. All the parts of the world (I will however only specify the most important) are supported and sustained by heat. This can be perceived first of all in the element of earth. We see fire produced by striking or rubbing stones together; and when newly dug, 'the earth doth steam with warmth'; and also warm water is drawn from running springs, and this occurs most of all in the winter-time, because a great store of heat is confined in the caverns of the earth, which in winter is denser and therefore confines more closely the heat stored in the soil. 2.26. It would require a long discourse and a great many arguments to enable me to show that all the seeds that earth receives in her womb, and all the plants which she spontaneously generates and holds fixed by their roots in the ground, owe both their origin and growth to this warm temperature of the soil. That water also contains an admixture of heat is shown first of all by its liquid nature; water would neither be frozen into ice by cold nor congealed into snow and hoar-frost unless it could also become fluid when liquefied and thawed by the admixture of heat; this is why moisture both hardens when exposed to a north wind or a frost from some other quarter, and also in turn softens when warmed, and evaporates with heat. Also the sea when violently stirred by the wind becomes warm, so that it can readily be realized that this great body of fluid contains heat; for we must not suppose the warmth in question to be derived from some external source, but stirred up from the lowest depths of the sea by violent motion, just as happens to our bodies when they are restored to warmth by movement and exercise. Indeed the air itself, though by nature the coldest of the elements, is by no means entirely devoid of heat; 2.27. indeed it contains even a considerable admixture of heat, for it is itself generated by exhalation from water, since air must be deemed to be a sort of vaporized water, and this vaporization is caused by the motion of the heat contained in the water. We may see an example of the same process when water is made to boil by placing fire beneath it. — There remains the fourth element: this is itself by nature glowing hot throughout and also imparts the warmth of health and life to all other substances. 2.28. Hence from the fact that all the parts of the world are sustained by heat the inference follows that the world itself also owes its continued preservation for so long a time to the same or a similar substance, and all the more so because it must be understood that this hot and fiery principle is interfused with the whole of nature in such a way as to constitute the male and female generative principles, and so to be the necessary cause of both the birth and the growth of all living creatures, whether animals or those whose roots are planted in the earth. 2.58. the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind. 2.75. I therefore declare that the world and all its parts were set in order at the beginning and have been governed for all time by converse providence: a thesis which our school usually divides into three sections. The first is based on the argument proving that the gods exist; if this be granted, it must be admitted that the world is governed by their wisdom. The second proves that all things are under the sway of sentient nature, and that by it the universe is carried on in the most beautiful manner; and this proved, it follows that the universe was generated from living first causes. The third topic is the argument from the wonder that we feel at the marvel of creation, celestial and terrestrial. 2.77. in that case the nature of the gods is not superior to all else in power, inasmuch as it is subject to a necessity or nature that rules the sky, sea and land. But as a matter of fact nothing exists that is superior to god; it follows therefore that the world is ruled by him; therefore god is not obedient or subject to any form of nature, and therefore he himself rules all nature. In fact if we concede divine intelligence, we concede also divine providence, and providence exercised in things of the highest moment. Are then the gods ignorant what things are of the highest moment and how these are to be directed and upheld, or do they lack the strength to undertake and to perform duties so vast? But ignorance is foreign the time of divine nature, and weakness, with a consequent incapacity to perform one's office, in no way suits with the divine majesty. This proves our thesis that the world is governed by divine providence. 2.82. Some thinkers again denote by the term 'nature' the whole of existence — for example Epicurus, who divides the nature of all existing things into atoms, void, and the attributes of these. When we on the other hand speak of nature as the sustaining and governing principle of the world, we do not mean that the world is like a clod of earth or lump of stone or something else of that sort, which possesses only the natural principle of cohesion, but like a tree or an animal, displaying no haphazard structure, to be order and a certain semblance of design. 2.93. "At this point must I not marvel that there should be anyone who can persuade himself that there are certain solid and indivisible particles of matter borne along by the force of gravity, and that the fortuitous collision of those particles produces this elaborate and beautiful world? I cannot understand why he who considers it possible for this to have occurred should not all think that, if a counts number of copies of the one-and‑twenty letters of alphabet, made of gold or what you will, were thrown together into some receptacle and then shaken out on the ground, it would be possible that they should produce the Annals of Ennius, all ready for the reader. I doubt whether chance could possibly succeed in producing even a single verse! 2.94. Yet according to the assertion of your friends, that out of particles of matter not endowed with heat, nor with any 'quality' (the Greek term poiotes), nor with sense, but colliding together at haphazard and by chance, the world has emerged complete, or rather a countless number of worlds are some of them being born and some perishing at every moment of time — yet if the clash of atoms can create a world, why can it not produce a colonnade, a temple, a house, a city, which are less and indeed much less difficult things to make? The fact is, they indulge in such random babbling about the world that for my part I cannot think that they have ever looked up at this marvellously beautiful sky — which is my next topic. 3.89. 'But sometimes good men come to good ends.' Yes, and we seize upon these cases and impute them with no reason to the immortal gods. Diagoras, named the Atheist, once came to Samothrace, and a certain friend said to him, 'You who think that the gods disregard men's affairs, do you not remark all the votive pictures that prove how many persons have escaped the violence of the storm, and come safe to port, by dint of vows to the gods?' 'That is so,' replied Diagoras; 'it is because there are nowhere any pictures of those who have been shipwrecked and drowned at sea.' On another voyage he encountered a storm which threw the crew of the vessel into a panic, and in their terror they told him that they had brought it on themselves by having taken him on board their ship. He pointed out to them a never of other vessels making heavy weather on the same course, and inquired whether they supposed that those ships also had a Diagoras on board. The fact really is that your character and past life make no difference whatever as regards your fortune good or bad. |
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225. Anon., Jubilees, 6.6-6.14, 6.32-6.38, 7.25-7.33, 10.13, 12.25-12.27, 13.9-13.11, 13.25-13.27, 15.34, 16.20, 21.6, 22.16-22.18, 30.14, 32.1-32.15, 33.15-33.16, 39.10, 47.7, 50.8, 50.12 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 47, 50; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 353; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 103; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 110, 111, 113; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 61; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 340; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 97, 158; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 157; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 247 | 6.6. that all the days of the earth seed-time and harvest should never cease; cold and heat, and summer and winter, and day and night should not change their order, nor cease for ever. 6.7. "And you, increase ye and multiply upon the earth, and become many upon it, and be a blessing upon it. 6.8. The fear of you and the dread of you I shall inspire in everything that is on earth and in the sea. 6.9. And behold I have given unto you all beasts, and all winged things, and everything that moveth on the earth, and the fish in the waters, and all things for food; as the green herbs, I have given you all things to eat. 6.10. But flesh, with the life thereof, with the blood, ye shall not eat; for the life of all flesh is in the blood, lest your blood of your lives be required. 6.11. At the hand of every man, at the hand of every (beast), shall I require the blood of man. 6.12. Whoso sheddeth man's blood by man shall his blood be shed; for in the image of God made He man. 6.13. And you, increase ye, and multiply on the earth." 6.14. And Noah and his sons swore that they would not eat any blood that was in any flesh, 6.32. this feast is twofold and of a double nature: according to what is written and engraven concerning it celebrate it. 6.33. For I have written in the book of the first law, in that which I have written for thee, that thou shouldst celebrate it in its season, one day in the year, 6.34. and I explained to thee its sacrifices that the children of Israel should remember and should celebrate it throughout their generations in this month, one day in every year. 6.35. And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. 6.36. These are written and ordained as a testimony for ever. 6.37. And Noah ordained them for himself as feasts for the generations for ever, so that they have become thereby a memorial unto him. 6.38. And on the new moon of the first month he was bidden to make for himself an ark, and on that (day) the earth became dry and he opened (the ark) and saw the earth. 7.25. For owing to these three things came the flood upon the earth, namely, 7.26. owing to the fornication wherein the Watchers against the law of their ordices went a whoring after the daughters of men, and took themselves wives of all which they chose: and they made the beginning of uncleanness. 7.27. And they begat sons the Nâphîdîm, and they were all unlike, and they devoured one another: and the Giants slew the Nâphîl, and the Nâphîl slew the Eljô, and the Eljô mankind, and one man another. 7.28. And every one sold himself to work iniquity and to shed much blood, and the earth was filled with iniquity. 7.29. And after this they sinned against the beasts and birds, and all that moveth and walketh on the earth: and much blood was shed on the earth, 7.30. and every imagination and desire of men imagined vanity and evil continually. 7.31. And the Lord destroyed everything from off the face of the earth; because of the wickedness of their deeds, and because of the blood which they had shed in the midst of the earth He destroyed everything. 7.32. "And we were left, I and you, my sons, and everything that entered with us into the ark, 7.33. and behold I see your works before me that ye do not walk in righteousness; for in the path of destruction ye have begun to walk, 10.13. for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men." 12.25. And he made an end of speaking and praying, and behold the word of the Lord was sent to him through me, saying: 12.26. "Get thee up from thy country, and from thy kindred and from the house of thy father unto a land which I shall show thee, 12.27. and I shall make thee a great and numerous nation. And I shall bless thee And I shall make thy name great, And thou wilt be blessed in the earth, 13.9. And he offered on the altar a burnt sacrifice unto the Lord that He should be with him and not forsake him all the days of his life. 13.10. And he removed from thence and went towards the south, and he came to Hebron, and Hebron was built at, that time, and he dwelt there two years, and he went (thence) into the land of the south, to Bealoth and there was a famine in the land. 13.11. And Abram went into Egypt in the third year of the week, and he dwelt in Egypt five years before his wife was torn away from him. 13.25. and slew the king of Gomorrah, and the king of Sodom fled, and many fell through wounds in the vale of Siddim, by the Salt Sea. br And they took captive Sodom and Adam and Zeboim, 13.26. and they took captive Lot also, the son of Abram's brother, and all his possessions, and they went to Dan. 13.27. And one who had escaped came and told Abram that his brother's son 15.34. And He sanctified it, and gathered it from amongst all the children of men ; 16.20. And in the sixth year of the fourthweek we came to Abraham, to the Well of the Oath, and we appeared unto him [as we had told Sarah that we should return to her, 21.6. And do thou, my son, observe His commandments and His ordices and His judgments, and walk not after the abominations and after the graven images and after the molten images. br And eat no blood at all of animals or cattle, or of any bird which flieth in the heaven. 22.16. May nations serve thee, And all the nations bow themselves before thy seed. 22.17. Be strong in the presence of men, And exercise authority over all the seed of Seth. Then thy ways and the ways of thy sons will be justified, So that they shall become a holy nation. 22.18. May the Most High God give thee all the blessings Wherewith he hath blessed me And wherewith He blessed Noah and Adam; May they rest on the sacred head of thy seed from generation to generation for ever. 30.14. and every man who hath defiled (it) shall surely die: they shall stone him with stones. 32.1. And he abode that night at Bethel, and Levi dreamed that they had ordained and made him the priest of the Most High God,him and his sons for ever; 32.2. and he awoke from his sleep and blessed the Lord. 32.3. And Jacob rose early in the morning, on the fourteenth of this month, and he gave a tithe of all that came with him, both of men and cattle, both of gold and every vessel and garment, yea, he gave tithes of all. 32.4. And in those days Rachel became pregt with her son Benjamin. And Jacob counted his sons from him upwards and Levi fell to the portion of the Lord, 32.5. and his father clothed him in the garments of the priesthood and filled his hands. 32.6. And on the fifteenth of this month, he brought to the altar fourteen oxen from amongst the cattle, and twenty-eight rams, and forty-nine sheep, and seven lambs, and twenty-one kids of the goats as a burnt-offering on the altar of sacrifice, well pleasing for a sweet savour before God 32.7. This was his offering, in consequence of the vow which he had vowed that he would give a tenth, with their fruit-offerings and their drink-offerings. 32.8. And when the fire had consumed it, he burnt incense on the fire over the fire, 32.9. and for a thank-offering two oxen and four rams and four sheep, four he-goats, and two sheep of a year old, and two kids of the goats; 32.10. and thus he did daily for seven days. br And he and all his sons and his men were eating (this) with joy there during seven day 32.11. and blessing and thanking the Lord, who had delivered him out of all his tribulation and had given him his vow. 32.12. And he tithed all the clean animals, and made a burnt sacrifice, but the unclean animals he gave (not) to Levi his son, and he gave him all the souls of the men 32.13. And Levi discharged the priestly office at Bethel before Jacob his father in preference to his ten brothers, and he was a priest there, 32.14. and Jacob gave his vow: thus he tithed again the tithe to the Lord and sanctified it, and it became holy unto Him. 32.15. And for this reason it is ordained on the heavenly tables as a law for the tithing again the tithe to eat before the Lord from year to year, 33.15. And let them not say: to Reuben was granted life and forgiveness after he had lain with his father's concubine, and to her also though she had a husband, and her husband Jacob, his father, was still alive. 33.16. For until that time there had not been revealed the ordice and judgment and law in its completeness for all, 39.10. And the woman saw that he would not lie with her, and she calumniated him in the presence of his lord, saying: 47.7. And in those days Tharmuth, the daughter of Pharaoh, came to bathe in the river, and she heard thy voice crying, and she told her maidens to bring thee forth, and they brought thee unto her. 50.8. And behold the commandment regarding the Sabbaths--I have written (them) down for thee and all the judgments of its laws. br Six days wilt thou labour, but on the seventh day is the Sabbath of the Lord your God. 50.12. and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever. |
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226. Cicero, On Invention, 2.66 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •athens, laws and prescriptions Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 327| 2.66. tatem. religionem eam, quae in metu et caerimonia deorum sit, appellant; pietatem, quae erga patriam aut parentes aut alios sanguine coniunctos officium conservare moneat; gratiam, quae in memoria et re- muneratione officiorum et honoris et amicitiarum ob- servantiam teneat; vindicationem, per quam vim et contumeliam defendendo aut ulciscendo propulsamus a nobis et nostris, qui nobis cari esse debent, et per quam peccata punimur; observantiam, per quam aetate aut sapientia aut honore aut aliqua dignitate antecedentes veremur et colimus; veritatem, per quam damus operam, ne quid aliter, quam confirmaverimus, fiat aut factum aut futurum sit. | |
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227. Cicero, On The Ends of Good And Evil, 3.58-3.59 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •dietary laws ascetic role of •dietary laws biblical •dietary laws historical interpretation of •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 89| 3.58. Sed cum, quod honestum sit, id solum bonum esse dicamus, consentaneum tamen est fungi officio, cum id officium nec in bonis ponamus nec in malis. est enim aliquid in his rebus probabile, et quidem ita, ut eius ratio reddi possit, ergo ut etiam probabiliter acti ratio reddi possit. est autem officium, quod ita factum est, ut eius facti probabilis ratio reddi possit. ex quo intellegitur officium medium quiddam quiddam Mdv. quoddam esse, quod neque in bonis ponatur neque in contrariis. quoniamque in iis iis edd. his rebus, quae neque in virtutibus sunt neque in vitiis, est tamen quiddam, quod usui possit esse, tollendum id non est. est autem eius generis actio quoque quaedam, et quidem talis, ut ratio postulet agere aliquid et facere eorum. quod autem ratione actum est, actum est Mdv. actum sit ABEN fit V id officium appellamus. est igitur officium eius generis, quod nec in bonis ponatur nec in ratione ... ponatur nec in om. R contrariis. 3.59. Atque Atque dett. Atqui (At qui) perspicuum etiam illud est, in istis rebus mediis aliquid agere sapientem. iudicat igitur, cum agit, officium illud esse. quod quoniam numquam fallitur in iudicando, erit in mediis rebus officium. quod efficitur hac etiam conclusione rationis: Quoniam enim videmus esse quiddam, quod recte factum appellemus, id autem est perfectum officium, erit autem etiam del. Lamb. inchoatum, ut, si iuste depositum reddere in recte factis sit, in officiis ponatur depositum reddere; illo enim addito iuste fit fit Lamb. facit recte factum, per se autem hoc ipsum reddere in officio ponitur. quoniamque quoniamque quandoque RV non dubium est quin in iis, iis V his quae media dicimus, dicamus A sit aliud sumendum, aliud reiciendum, quicquid ita fit aut aut autem A ut BE dicitur, omne omne Grut. omni officio continetur. ex quo intellegitur, quoniam se ipsi ipsi BE ipsos omnes natura diligant, tam insipientem quam sapientem sumpturum, quae secundum naturam sint, reiecturumque contraria. ita est quoddam commune officium sapientis et insipientis, ex quo efficitur versari in iis, iis edd. his quae media dicamus. | 3.58. "But although we pronounce Moral Worth to be the sole good, it is nevertheless consistent to perform an appropriate act, in spite of the fact that we count appropriate action neither a good nor an evil. For in the sphere of these neutral things there is an element of reasonableness, in the sense that an account can be rendered of it, and therefore in the sense that an account can also be rendered of its performance; and this proves that an appropriate act is an intermediate thing, to be reckoned neither as a good nor as the opposite. And since those things which are neither to be counted among virtues nor vices nevertheless contain a factor which can be useful, their element of utility is worth preserving. Again, this neutral class also includes action of a certain kind, viz. such that reason calls upon us to do or to produce some one of these neutral things; but an action reasonably performed we call an appropriate act; appropriate action therefore is included in the class which is reckoned neither as good nor the opposite. 3.59. "It is also clear that some actions are performed by the Wise Man in the sphere of these neutral things. Well then, when he does such an action he judges it to be an appropriate act. And as his judgment on this point never errs, therefore appropriate action will exist in the sphere of these neutral things. The same thing is also proved by the following argument: We observe that something exists which we call right action; but this is an appropriate act perfectly performed; therefore there will also be such a thing as an imperfect appropriate act; so that, if to restore a trust as a matter of principle is a right act, to restore a trust must be counted as an appropriate act; the addition of the qualification 'on principle' makes it a right action: the mere restitution in itself is counted an appropriate act. Again, since there can be no question but that class of things we call neutral includes some things worthy to be chosen and others to be rejected; therefore whatever is done or described in this manner is entirely included under the term appropriate action. This shows that since love of self is implanted by nature in all men, both the foolish and the wise alike will choose what is in accordance with nature and reject the contrary. Thus there is a region of appropriate action which is common to the wise and the unwise; and this proves that appropriate action deals with the things we call neutral. |
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228. Septuagint, 1 Maccabees, 1.47, 1.61-1.63, 2.1-2.14, 2.19, 2.23, 2.28-2.29, 4.2, 7.22-7.24, 8.23, 13.42, 14.47 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •dietary laws in pauline epistles •food laws, permitted and non-permitted species •laws, jewish, ancestral •dietary laws •laws, jewish, compared to laws of cities •purity (see also food laws) •laws Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 149; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 63; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 80; Schwartz (2008), 2 Maccabees, 19, 267, 268, 275; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 146, 151, 155 | 1.47. to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals, 1.61. and their families and those who circumcised them; and they hung the infants from their mothers necks. 1.62. But many in Israel stood firm and were resolved in their hearts not to eat unclean food. 1.63. They chose to die rather than to be defiled by food or to profane the holy covet; and they did die. 2.1. In those days Mattathias the son of John, son of Simeon, a priest of the sons of Joarib, moved from Jerusalem and settled in Modein. 2.2. He had five sons, John surnamed Gaddi, 2.3. Simon called Thassi, 2.4. Judas called Maccabeus, 2.5. Eleazar called Avaran, and Jonathan called Apphus. 2.6. He saw the blasphemies being committed in Judah and Jerusalem, 2.7. and said, "Alas! Why was I born to see this,the ruin of my people, the ruin of the holy city,and to dwell there when it was given over to the enemy,the sanctuary given over to aliens? 2.8. Her temple has become like a man without honor; 2.9. her glorious vessels have been carried into captivity. Her babes have been killed in her streets,her youths by the sword of the foe. 2.10. What nation has not inherited her palaces and has not seized her spoils? 2.11. All her adornment has been taken away;no longer free, she has become a slave. 2.12. And behold, our holy place, our beauty,and our glory have been laid waste;the Gentiles have profaned it. 2.13. Why should we live any longer?" 2.14. And Mattathias and his sons rent their clothes, put on sackcloth, and mourned greatly. 2.19. But Mattathias answered and said in a loud voice: "Even if all the nations that live under the rule of the king obey him, and have chosen to do his commandments, departing each one from the religion of his fathers, 2.23. When he had finished speaking these words, a Jew came forward in the sight of all to offer sacrifice upon the altar in Modein, according to the kings command. 2.28. And he and his sons fled to the hills and left all that they had in the city. 2.29. Then many who were seeking righteousness and justice went down to the wilderness to dwell there, 4.2. to fall upon the camp of the Jews and attack them suddenly. Men from the citadel were his guides. 7.22. and all who were troubling their people joined him. They gained control of the land of Judah and did great damage in Israel. 7.23. And Judas saw all the evil that Alcimus and those with him had done among the sons of Israel; it was more than the Gentiles had done. 7.24. So Judas went out into all the surrounding parts of Judea, and took vengeance on the men who had deserted, and he prevented those in the city from going out into the country. 8.23. May all go well with the Romans and with the nation of the Jews at sea and on land for ever, and may sword and enemy be far from them. 13.42. and the people began to write in their documents and contracts, "In the first year of Simon the great high priest and commander and leader of the Jews." 14.47. So Simon accepted and agreed to be high priest, to be commander and ethnarch of the Jews and priests, and to be protector of them all. |
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| 229. Cicero, On Old Age, 7.22 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •laws egyptian •laws greek •laws roman Found in books: Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 133 |
230. Cicero, On Divination, 1.100, 2.69 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •agrarian laws Found in books: Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 161| 1.100. Quid, quod in annalibus habemus Veienti bello, cum lacus Albanus praeter modum crevisset, Veientem quendam ad nos hominem nobilem perfugisse, eumque dixisse ex fatis, quae Veientes scripta haberent, Veios capi non posse, dum lacus is redundaret, et, si lacus emissus lapsu et cursu suo ad mare profluxisset, perniciosum populo Romano; sin autem ita esset eductus, ut ad mare pervenire non posset, tum salutare nostris fore? Ex quo illa admirabilis a maioribus Albanae aquae facta deductio est. Cum autem Veientes bello fessi legatos ad senatum misissent, tum ex iis quidam dixisse dicitur non omnia illum transfugam ausum esse senatui dicere; in isdem enim fatis scriptum Veientes habere fore ut brevi a Gallis Roma caperetur, quod quidem sexennio post Veios captos factum esse videmus. 2.69. Simiae vero Dodonaeae improbitatem historiis Graecis mandatam esse demiror. Quid minus mirum quam illam monstruosissumam bestiam urnam evertisse, sortes dissupavisse? Et negant historici Lacedaemoniis ullum ostentum hoc tristius accidisse! Nam illa praedicta Veientium, si lacus Albanus redundasset isque in mare fluxisset, Romam perituram; si repressus esset, Veios ita aqua Albana deducta ad utilitatem agri suburbani, non ad arcem urbemque retinendam. At paulo post audita vox est monentis, ut providerent, ne a Gallis Roma caperetur; ex eo Aio Loquenti aram in nova via consecratam. Quid ergo? Aius iste Loquens, cum eum nemo norat, et aiebat et loquebatur et ex eo nomen invenit; posteaquam et sedem et aram et nomen invenit, obmutuit? Quod idem dici de Moneta potest; a qua praeterquam de sue plena quid umquam moniti sumus? | 1.100. And what do you say of the following story which we find in our annals? During the Veientian War, when Lake Albanus had overflowed its banks, a certain nobleman of Veii deserted to us and said that, according to the prophecies of the Veientian books, their city could not be taken while the lake was at flood, and that if its waters were permitted to overflow and take their own course to the sea the result would be disastrous to the Roman people; on the other hand, if the waters were drained off in such a way that they did not reach the sea the result would be to our advantage. In consequence of this announcement our forefathers dug that marvellous canal to drain off the waters from the Alban lake. Later when the Veientians had grown weary of war and had sent ambassadors to the Senate to treat for peace, one of them is reported to have said that the deserter had not dared to tell the whole of the prophecy contained in the Veientian books, for those books, he said, also foretold the early capture of Rome by the Gauls. And this, as we know, did occur six years after the fall of Veii. [45] 2.69. I am indeed astonished that Greek historians should have recorded the mischievous pranks of the Dodonean ape. For what is less strange than for this hideous beast to have turned over the vase and scattered the lots? And yet the historians declare that no portent more direful than this ever befell the Spartans!You spoke also of the Veientine prophecy that if Lake Albanus overflowed and emptied into the sea, Rome would fall, but if held in check Veii would fall. Well, it turned out that the water from the lake was drawn off — but it was drawn off through irrigation ditches — not to save the Capitol and the city, but to improve the farming lands. And, not long after this occurred, a voice was heard, you say, warning the people to take steps to prevent the capture of Rome by the Gauls. Therefore an altar was erected on the Nova Via in honour of Aius the Speaker. But why? Did your Aius the Speaker, before anybody knew who he was, both speak and talk and from that fact receive his name? And after he had secured a seat, an altar, and a name did he become mute? Your Juno Moneta may likewise be dismissed with a question: What did she ever admonish us about except the pregt sow? [33] |
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| 231. Cicero, On Friendship, 5.18, 12.41, 14.50, 22.83-22.84, 27.100 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 202; Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 106 |
232. Cicero, Brutus, 97, 42 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 82| 42. si quidem uterque cum civis egregius fuisset, populi ingrati pulsus iniuria se ad hostis contulit conatumque iracundiae suae morte sedavit. Nam etsi aliter apud te est est apud te BGHM , Attice, de Coriolano, concede tamen ut huic generi mortis potius adsentiar. At ille ridens : tuo vero, inquit, arbitratu; quoniam quidem concessum est rhetoribus ementiri in historiis, ut aliquid dicere possint argutius. Vt enim tu nunc de Corio- lano, sic Clitarchus, sic Stratocles de Themistocle finxit. | |
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| 233. Cicero, Academica, 2.121 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nature, laws of Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 210 |
234. Hebrew Bible, Daniel, 1.5-1.16, 3.12, 4.1417, 8.2, 10.4, 12.1-12.3 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 75; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 47, 62; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 213; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 65; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 116, 171, 493; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 267, 286| 1.5. "וַיְמַן לָהֶם הַמֶּלֶךְ דְּבַר־יוֹם בְּיוֹמוֹ מִפַּת־בַּג הַמֶּלֶךְ וּמִיֵּין מִשְׁתָּיו וּלְגַדְּלָם שָׁנִים שָׁלוֹשׁ וּמִקְצָתָם יַעַמְדוּ לִפְנֵי הַמֶּלֶךְ׃", 1.6. "וַיְהִי בָהֶם מִבְּנֵי יְהוּדָה דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃", 1.7. "וַיָּשֶׂם לָהֶם שַׂר הַסָּרִיסִים שֵׁמוֹת וַיָּשֶׂם לְדָנִיֵּאל בֵּלְטְשַׁאצַּר וְלַחֲנַנְיָה שַׁדְרַךְ וּלְמִישָׁאֵל מֵישַׁךְ וְלַעֲזַרְיָה עֲבֵד נְגוֹ׃", 1.8. "וַיָּשֶׂם דָּנִיֵּאל עַל־לִבּוֹ אֲשֶׁר לֹא־יִתְגָּאַל בְּפַתְבַּג הַמֶּלֶךְ וּבְיֵין מִשְׁתָּיו וַיְבַקֵּשׁ מִשַּׂר הַסָּרִיסִים אֲשֶׁר לֹא יִתְגָּאָל׃", 1.9. "וַיִּתֵּן הָאֱלֹהִים אֶת־דָּנִיֵּאל לְחֶסֶד וּלְרַחֲמִים לִפְנֵי שַׂר הַסָּרִיסִים׃", 1.11. "וַיֹּאמֶר דָּנִיֵּאל אֶל־הַמֶּלְצַר אֲשֶׁר מִנָּה שַׂר הַסָּרִיסִים עַל־דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה׃", 1.12. "נַס־נָא אֶת־עֲבָדֶיךָ יָמִים עֲשָׂרָה וְיִתְּנוּ־לָנוּ מִן־הַזֵּרֹעִים וְנֹאכְלָה וּמַיִם וְנִשְׁתֶּה׃", 1.13. "וְיֵרָאוּ לְפָנֶיךָ מַרְאֵינוּ וּמַרְאֵה הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ וְכַאֲשֶׁר תִּרְאֵה עֲשֵׂה עִם־עֲבָדֶיךָ׃", 1.14. "וַיִּשְׁמַע לָהֶם לַדָּבָר הַזֶּה וַיְנַסֵּם יָמִים עֲשָׂרָה׃", 1.15. "וּמִקְצָת יָמִים עֲשָׂרָה נִרְאָה מַרְאֵיהֶם טוֹב וּבְרִיאֵי בָּשָׂר מִן־כָּל־הַיְלָדִים הָאֹכְלִים אֵת פַּתְבַּג הַמֶּלֶךְ׃", 1.16. "וַיְהִי הַמֶּלְצַר נֹשֵׂא אֶת־פַּתְבָּגָם וְיֵין מִשְׁתֵּיהֶם וְנֹתֵן לָהֶם זֵרְעֹנִים׃", 3.12. "אִיתַי גֻּבְרִין יְהוּדָאיִן דִּי־מַנִּיתָ יָתְהוֹן עַל־עֲבִידַת מְדִינַת בָּבֶל שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ גֻּבְרַיָּא אִלֵּךְ לָא־שָׂמוּ עליך [עֲלָךְ] מַלְכָּא טְעֵם לאלהיך [לֵאלָהָךְ] לָא פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא סָגְדִין׃", 8.2. "הָאַיִל אֲשֶׁר־רָאִיתָ בַּעַל הַקְּרָנָיִם מַלְכֵי מָדַי וּפָרָס׃", 8.2. "וָאֶרְאֶה בֶּחָזוֹן וַיְהִי בִּרְאֹתִי וַאֲנִי בְּשׁוּשַׁן הַבִּירָה אֲשֶׁר בְּעֵילָם הַמְּדִינָה וָאֶרְאֶה בֶּחָזוֹן וַאֲנִי הָיִיתִי עַל־אוּבַל אוּלָי׃", 10.4. "וּבְיוֹם עֶשְׂרִים וְאַרְבָּעָה לַחֹדֶשׁ הָרִאשׁוֹן וַאֲנִי הָיִיתִי עַל יַד הַנָּהָר הַגָּדוֹל הוּא חִדָּקֶל׃", 12.1. "יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃", 12.1. "וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃", 12.2. "וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃", 12.3. "וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃", | 1.5. "And the king appointed for them a daily portion of the king’s food, and of the wine which he drank, and that they should be nourished three years; that at the end thereof they might stand before the king.", 1.6. "Now among these were, of the children of Judah, Daniel, Haiah, Mishael, and Azariah.", 1.7. "And the chief of the officers gave names unto them: unto Daniel he gave the name of Belteshazzar; and to Haiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego.", 1.8. "But Daniel purposed in his heart that he would not defile himself with the king’s food, nor with the wine which he drank; therefore he requested of the chief of the officers that he might not defile himself.", 1.9. "And God granted Daniel mercy and compassion in the sight of the chief of the officers.", 1.10. "And the chief of the officers said unto Daniel: ‘I fear my lord the king, who hath appointed your food and your drink; for why should he see your faces sad in comparison with the youths that are of your own age? so would ye endanger my head with the king.’", 1.11. "Then said Daniel to the steward, whom the chief of the officers had appointed over Daniel, Haiah, Mishael, and Azariah:", 1.12. "’Try thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink.", 1.13. "Then let our counteces be looked upon before thee, and the countece of the youths that eat of the king’s food; and as thou seest, deal with thy servants.’", 1.14. "So he hearkened unto them in this matter, and tried them ten days.", 1.15. "And at the end of ten days their counteces appeared fairer, and they were fatter in flesh, than all the youths that did eat of the king’s food.", 1.16. "So the steward took away their food, and the wine that they should drink, and gave them pulse.", 3.12. "There are certain Jews whom thou hast appointed over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.’", 8.2. "And I saw in the vision; now it was so, that when I saw, I was in Shushan the castle, which is in the province of Elam; and I saw in the vision, and I was by the stream Ulai.", 10.4. "And in the four and twentieth day of the first month, as I was by the side of the great river, which is Tigris,", 12.1. "And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book.", 12.2. "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence.", 12.3. "And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever.", |
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| 235. Scaevola Quintus Mucius, Digesta, 50.16.98 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •laws, sacral law Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 119 |
| 236. Rutilius Rufus P. (Publius), De Vita Sua, 1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •laws Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 33 |
| 237. Cicero, On Laws, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 106, 110 |
| 238. Dead Sea Scrolls, Temple Scroll, 24, 45.7, 45.8, 45.9, 45.10, 45.11, 45.12, 48.14, 48.15, 48.16, 48.17, 51.11, 51.12, 51.13, 51.14, 51.15, 54.4, 57.15, 57.16, 57.17-118-19, 57.17, 57.18, 57.19 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 47 |
| 239. Cicero, Letters To His Friends, 1.4.1, 8.8.5 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 149, 150 |
| 240. Cicero, Letters, 13.7 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sumptuary laws Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 105 |
| 241. Cicero, Pro S. Roscio Amerino, 75, 39 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 335 |
| 242. Dead Sea Scrolls, Community Rule, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 113 |
| 243. Dead Sea Scrolls, 4Qmmt, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 277 |
| 244. Dead Sea Scrolls, 4Q397, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •purity (see also food laws) Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 648 |
| 245. Dead Sea Scrolls, 4Q286, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 28 |
| 246. Dead Sea Scrolls, 4Q266, 5.2.5-5.2.7, 6.2.2-6.2.4, 11.12 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •food laws Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 75, 79, 85 |
| 247. Cicero, Pro Quinctio, 79 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •laws, sacral law Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 118 |
| 248. Cicero, Pro Scauro, 5 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nature, laws of Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 172 |
| 249. Cicero, Pro Sestio, 33.56 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 150; Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 106 |
| 250. Dead Sea Scrolls, 4Q186 192, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •torah, ancestral laws Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 75 |
| 251. Accius, Poeta, 1.7-1.11, 1.14-1.32 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pederasty, laws Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 90, 255 |
| 252. Dead Sea Scrolls, 11Qt, 63.4-63.12, 63.15-63.17 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •tithe, in early biblical literature, conflicting biblical laws for Found in books: Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 247 |
| 253. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 158 |
254. Septuagint, Wisdom of Solomon, a b c d\n0 15.17 15.17 15 17 \n1 2.4 2.4 2 4 \n2 4.13 4.13 4 13 \n3 14.16 14.16 14 16 \n4 12.20 12.20 12 20 \n5 7.2 7.2 7 2 \n6 11 11 11 0 \n7 12 12 12 0 \n8 15 15 15 0 \n9 14 14 14 0 \n10 13 13 13 0 \n11 51.47/23 51.47/23 51 47/23\n12 14.24 14.24 14 24 \n13 7.3 7.3 7 3 \n14 18.1 18.1 18 1 \n15 50.17 50.17 50 17 \n16 6.18 6.18 6 18 \n17 6.17 6.17 6 17 \n18 9.18 9.18 9 18 \n19 9.10 9.10 9 10 \n20 9.9 9.9 9 9 \n21 6.22 6.22 6 22 \n22 6.4 6.4 6 4 \n23 24.1 24.1 24 1 \n24 24.2 24.2 24 2 \n25 24.33 24.33 24 33 \n26 24 24 24 0 \n27 36 36 36 0 \n28 13.1 13.1 13 1 \n29 18.13 18.13 18 13 \n30 34 34 34 0 \n31 19.20 19.20 19 20 \n32 35 35 35 0 \n33 42.19 42.19 42 19 \n34 1.6 1.6 1 6 \n35 42.18 42.18 42 18 \n36 14.12 14.12 14 12 \n37 29.22 29.22 29 22 \n38 29.21 29.21 29 21 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73 | 15.17. He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have. |
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| 255. Dead Sea Scrolls, 4Q245, 28-30, 36, 57, 27 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 94 |
256. Septuagint, 3 Maccabees, 1.22-1.23, 5.42, 7.11 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Schwartz (2008), 2 Maccabees, 51, 275, 290, 314 | 1.22. In addition, the bolder of the citizens would not tolerate the completion of his plans or the fulfillment of his intended purpose. 1.23. They shouted to their fellows to take arms and die courageously for the ancestral law, and created a considerable disturbance in the holy place; and being barely restrained by the old men and the elders, they resorted to the same posture of supplication as the others. 5.42. Upon this the king, a Phalaris in everything and filled with madness, took no account of the changes of mind which had come about within him for the protection of the Jews, and he firmly swore an irrevocable oath that he would send them to death without delay, mangled by the knees and feet of the beasts, 7.11. For they declared that those who for the belly's sake had transgressed the divine commandments would never be favorably disposed toward the king's government. |
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| 257. Dead Sea Scrolls, Damascus Document, 8.16, 19.29 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •minim, laws of Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 74 |
| 258. Dead Sea Scrolls, Damascus Document, 8.16, 19.29 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •minim, laws of Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 74 |
| 259. Dead Sea Scrolls, Pesher On Habakkuk, 5.8-5.12, 7.1-7.2, 7.4-7.5, 8.1-8.3, 12.3-12.4 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •law, laws •purity (see also food laws) Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 89, 90; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 158 |
| 260. Dead Sea Scrolls, Mmt, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 163, 164 |
| 261. Cicero, Letters To Quintus, 2.1.1-2.1.3, 2.2.3 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •laws •laws, sacral law Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 148, 149 |
| 262. Cicero, In Catilinam, 2.11, 3.29 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sumptuary laws •plato, laws Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 343; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 228 |
| 263. Cicero, In Verrem, 2.2.7, 2.2.134, 2.3.169 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •sumptuary laws Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 335 |
| 264. Cicero, Philippicae, 2.20 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •adultery, roman laws against Found in books: Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 206 |
| 265. Dead Sea Scrolls, Miscellaneous Rules, 4.2.3-4.2.8 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •food laws Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 81 |
| 266. Dead Sea Scrolls, Messianic Rule, None (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 158 |
267. Cicero, Pro Caecina, 34 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •laws Found in books: Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 23| 34. temeraria et periculosa. quid ergo est? impune feci; nam quid agas mecum ex iure civili ac praetorio non habes.' itane vero? recuperatores, hoc vos audietis et apud vos dici patiemini saepius? Cum maiores nostri tanta diligentia prudentiaque fuerint ut omnia omnium non modo tantarum rerum sed etiam tenuissimarum iura statuerint persecutique sint, hoc genus unum vel maximum praetermitterent, ut, si qui me exire domo mea coegisset armis, haberem actionem, si qui introire prohibuisset, non haberem? nondum de Caecinae causa disputo, nondum de iure possessionis nostrae loquor; tantum de tua defensione, C. | |
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| 268. Cicero, Pro Cluentio, 1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •laws Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 6 |
269. Cicero, Pro Flacco, 17-19, 16 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 253| 16. sedentis contionis temeritate administrantur. itaque ut hanc Graeciam quae iam diu suis consiliis perculsa et adflicta est omittam, illa vetus quae quondam opibus, imperio, gloria floruit hoc uno malo concidit, libertate immoderata ac licentia contionum. Cum in theatro imperiti homines rerum omnium rudes ignarique consederant, tum bella inutilia suscipiebant, tum seditiosos homines rei publicae praeficiebant, tum optime meritos civis e civitate eiciebant. | |
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270. Cicero, Pro Murena, 13, 76, 75 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 188| 75. quae res ipsa, quae diuturnitas imperi comprobat nimium severa oratione reprehendere. fuit eodem ex studio vir eruditus apud patres nostros et honestus homo et nobilis, Q. Quinto Tubero. is, cum epulum Q. Quintus Maximus P. Publii Africani, patrui sui, nomine populo Romano daret, rogatus est a maximo ut triclinium sterneret, cum esset Tubero eiusdem Africani sororis filius. atque ille, homo eruditissimus ac Stoicus, stravit pelliculis haedinis lectulos Punicanos et exposuit vasa Samia, quasi vero esset Diogenes Cynicus mortuus et non divini hominis Africani mors honestaretur; quem cum supremo eius die maximus laudaret, gratias egit dis immortalibus quod ille vir in hac re publica potissimum natus esset; necesse enim fuisse ibi esse terrarum imperium ubi ille esset. huius in morte celebranda graviter tulit populus Romanus hanc perversam sapientiam Tuberonis, | |
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271. Septuagint, Ecclesiasticus (Siracides), None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 96 | 24.19. "Come to me, you who desire me,and eat your fill of my produce. |
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| 272. Dead Sea Scrolls, Hodayot, 1.31-1.32, 2.6-2.10, 4.3-4.4, 19.10-19.14 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •law, dietary laws •food laws Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 85; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 25 |
273. Septuagint, Judith, 2.1-2.4, 4.1, 10.5, 10.12, 11.12-11.13, 12.1-12.2, 12.7-12.9, 12.11, 12.19, 14.10, 14.18 (2nd cent. BCE - 0th cent. CE) Tagged with subjects: •dietary laws in pauline epistles •laws, jewish, compared to royal decrees •purity (see also food laws) •food laws Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 62; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 214, 215; Schwartz (2008), 2 Maccabees, 347; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 114, 155 | 2.1. In the eighteenth year, on the twenty-second day of the first month, there was talk in the palace of Nebuchadnezzar king of the Assyrians about carrying out his revenge on the whole region, just as he said. 2.2. He called together all his officers and all his nobles and set forth to them his secret plan and recounted fully, with his own lips, all the wickedness of the region; 2.3. and it was decided that every one who had not obeyed his command should be destroyed. 2.4. When he had finished setting forth his plan, Nebuchadnezzar king of the Assyrians called Holofernes, the chief general of his army, second only to himself, and said to him, 4.1. By this time the people of Israel living in Judea heard of everything that Holofernes, the general of Nebuchadnezzar the king of the Assyrians, had done to the nations, and how he had plundered and destroyed all their temples; 10.5. And she gave her maid a bottle of wine and a flask of oil, and filled a bag with parched grain and a cake of dried fruit and fine bread; and she wrapped up all her vessels and gave them to her to carry. 10.12. and took her into custody, and asked her, "To what people do you belong, and where are you coming from, and where are you going?" She replied, "I am a daughter of the Hebrews, but I am fleeing from them, for they are about to be handed over to you to be devoured. 11.12. Since their food supply is exhausted and their water has almost given out, they have planned to kill their cattle and have determined to use all that God by his laws has forbidden them to eat. 11.13. They have decided to consume the first fruits of the grain and the tithes of the wine and oil, which they had consecrated and set aside for the priests who minister in the presence of our God at Jerusalem -- although it is not lawful for any of the people so much as to touch these things with their hands. 12.1. Then he commanded them to bring her in where his silver dishes were kept, and ordered them to set a table for her with some of his own food and to serve her with his own wine. 12.2. But Judith said, "I cannot eat it, lest it be an offense; but I will be provided from the things I have brought with me." 12.7. So Holofernes commanded his guards not to hinder her. And she remained in the camp for three days, and went out each night to the valley of Bethulia, and bathed at the spring in the camp. 12.8. When she came up from the spring she prayed the Lord God of Israel to direct her way for the raising up of her people. 12.9. So she returned clean and stayed in the tent until she ate her food toward evening. 12.11. And he said to Bagoas, the eunuch who had charge of his personal affairs, "Go now and persuade the Hebrew woman who is in your care to join us and eat and drink with us. 12.19. Then she took and ate and drank before him what her maid had prepared. 14.10. And when Achior saw all that the God of Israel had done, he believed firmly in God, and was circumcised, and joined the house of Israel, remaining so to this day. 14.18. "The slaves have tricked us! One Hebrew woman has brought disgrace upon the house of King Nebuchadnezzar! For look, here is Holofernes lying on the ground, and his head is not on him!" |
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| 274. Dead Sea Scrolls, of Discipline, 5.8, 5.10, 5.14, 6.18, 6.24, 6.25-7.16, 6.25, 7.4, 7.16, 7.18, 7.19, 7.20, 7.21, 8.10, 8.11, 8.12, 8.16-9.11, 8.16, 8.17, 8.18, 8.19, 8.20-9.2, 8.23 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Schiffman (1983), Testimony and the Penal Code, 70 |
275. Polybius, Histories, 2.35.3, 3.2, 4.18.10, 5.96.1, 7.1, 8.8.1, 9.42.4, 12.13.9, 30.10, 31.25.4-31.25.7, 32.13.6, 33.6.6, 38.12.1, 38.22 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •laws, jewish, compared to laws of cities •precepts and laws •laws, sacred •sumptuary laws •dietary laws •law, laws •voting laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 52, 179; Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 25; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 324; Hitch (2017), Animal sacrifice in the ancient Greek world, 52; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 40, 89; Schwartz (2008), 2 Maccabees, 174, 290, 550; Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 106| 2.35.3. κατὰ δὲ τὰς ἐπιβολὰς καὶ τὴν ἀκρισίαν τοῦ κατὰ μέρος χειρισμοῦ τελέως εὐκαταφρόνητος διὰ τὸ μὴ τὸ πλεῖον ἀλλὰ συλλήβδην ἅπαν τὸ γινόμενον ὑπὸ τῶν Γαλατῶν θυμῷ μᾶλλον ἢ λογισμῷ βραβεύεσθαι. 4.18.10. καὶ παραγενόμενοι πρὸς τὸ τῆς Ἀρτέμιδος ἱερόν, ὃ κεῖται μὲν μεταξὺ Κλείτορος καὶ Κυναίθης, ἄσυλον δὲ νενόμισται παρὰ τοῖς Ἕλλησιν, ἀνετείνοντο διαρπάσειν τὰ θρέμματα τῆς θεοῦ καὶ τἄλλα τὰ περὶ τὸν ναόν. 5.96.1. κατὰ δὲ τοὺς αὐτοὺς χρόνους Ἀγήτας ὁ τῶν Αἰτωλῶν στρατηγὸς συναγαγὼν πανδημεὶ τοὺς Αἰτωλοὺς ἐλεηλάτησε μὲν τὴν τῶν Ἀκαρνάνων χώραν, ἐπεπορεύθη δὲ πορθῶν πᾶσαν ἀδεῶς τὴν Ἤπειρον. 8.8.1. καταλαβέσθαι ἐγχειρήσας δεμετριυς μετὰ τῆς Φιλίππου γνώμης τὴν τῶν Μεσσηνίων πόλιν εἰκῇ καὶ παραβόλως, ἐν αὐτῷ τῷ τῆς πράξεως καιρῷ διεφθάρη· περὶ ὧν ἡμεῖς τὰ κατὰ μέρος, ὅταν ἐπὶ τοὺς καιροὺς ἔλθωμεν, διασαφήσομεν πολψβ. ιιι, 19, 11 . 8.8.1. ὅτι Φίλιππος παραγενόμενος εἰς τὴν Μεσσήνην ἔφθειρε τὴν χώραν δυσμενικῶς, θυμῷ τὸ πλεῖον ἢ λογισμῷ χρώμενος· 9.42.4. οὐ γὰρ οἷοί τε ἦσαν οἱ περὶ τὸν Δωρίμαχον τῇ τῶν δαπανημάτων ἐνδείᾳ ἀναγκάζειν τὸν Φίλιππον, ἐκ θαλάττης ταῦτα ποριζόμενον. ὅτι τῆς Αἰγίνης ὑπὸ Ῥωμαίων ἁλούσης, 12.13.9. οὗ ʼκεῖνος οὐ τὴν τυχοῦσαν πεποίηται κατηγορίαν ἐν ταῖς ἱστορίαις, φάσκων αὐτὸν γεγονέναι τοιοῦτον προστάτην τῆς πατρίδος καὶ ἐπὶ τούτοις σεμνύνεσθαι κατὰ τὴν πολιτείαν, ἐφʼ οἷς ἂν καὶ τελώνης σεμνυνθείη βάναυσος. 31.25.4. οἱ μὲν γὰρ εἰς ἐρωμένους τῶν νέων, οἱ δʼ εἰς ἑταίρας ἐξεκέχυντο, πολλοὶ δʼ εἰς ἀκροάματα καὶ πότους καὶ τὴν ἐν τούτοις πολυτέλειαν, ταχέως ἡρπακότες ἐν τῷ Περσικῷ πολέμῳ τὴν τῶν Ἑλλήνων εἰς τοῦτο τὸ μέρος εὐχέρειαν. 31.25.5. καὶ τηλικαύτη τις ἐνεπεπτώκει περὶ τὰ τοιαῦτα τῶν ἔργων ἀκρασία τοῖς νέοις ὥστε πολλοὺς μὲν ἐρώμενον ἠγορακέναι ταλάντου, πολλοὺς δὲ ταρίχου Ποντικοῦ κεράμιον τριακοσίων δραχμῶν. 31.25.6. συνέβη δὲ τὴν παροῦσαν αἵρεσιν οἷον ἐκλάμψαι κατὰ τοὺς νῦν λεγομένους καιροὺς πρῶτον μὲν διὰ τὸ καταλυθείσης τῆς ἐν Μακεδονίᾳ βασιλείας δοκεῖν ἀδήριτον αὐτοῖς ὑπάρχειν τὴν περὶ τῶν ὅλων ἐξουσίαν, 31.25.7. ἔπειτα διὰ τὸ πολλὴν ἐπίφασιν γενέσθαι τῆς εὐδαιμονίας περί τε τοὺς κατʼ ἰδίαν βίους καὶ περὶ τὰ κοινά, τῶν ἐκ Μακεδονίας μετακομισθέντων εἰς τὴν Ῥώμην χορηγίων. 32.13.6. ἐξ οὗ Δημήτριον τὸν Φάριον ἐξέβαλον, τούς τε κατὰ τὴν Ἰταλίαν ἀνθρώπους οὐκ ἐβούλοντο κατʼ οὐδένα τρόπον ἀποθηλύνεσθαι διὰ τὴν πολυχρόνιον εἰρήνην· 33.6.6. κατὰ δὲ τοὺς νῦν λεγομένους καιροὺς ἐπαποστείλας ἐλεηλάτει τὴν χώραν τῶν Πριηνέων, συνεργοῦντος Ἀττάλου καὶ παροξύνοντος αὐτὸν διὰ τὴν ἰδίαν διαφοράν, ἣν εἶχε πρὸς τοὺς Πριηνεῖς. 38.12.1. ὁ δὲ Κόιντος ὁ Καικίλιος ἐν τῇ Μακεδονίᾳ τάδε πυνθανόμενος καὶ τὴν ἐν Πελοποννήσῳ γενομένην ἀκρισίαν καὶ ταραχὴν ἐξέπεμψε πρεσβευτὰς Γνάιον Παπείριον καὶ τὸν νεώτερον Ποπίλιον Λαινᾶτον, σὺν δὲ τούτοις Αὖλον Γαβίνιον καὶ Γάιον Φάννιον· | 2.35.3. but is quite contemptible as regards the plan of the campaigns, and the judgement shown in executing it, not most steps but every single step that the Gauls took being commended to them rather by the heat of passion than by cool calculation. 3.2. 1. First I shall indicate the causes of the above war between Rome and Carthage, known as the Hannibalic war, and tell how the Carthaginians invaded Italy,,2. broke up the dominion of Rome, and cast the Romans into great fear for their safety and even for their native soil, while great was their own hope, such as they had never dared to entertain, of capturing Rome itself.,3. Next I shall attempt to describe how at the same period Philip of Macedon, after finishing his war with the Aetolians and settling the affairs of Greece, conceived the project of an alliance with Carthage;,4. how Antiochus and Ptolemy Philopator first quarrelled and at length went to war with each other for the possession of Coele-Syria,,5. and how the Rhodians and Prusias, declaring war on the Byzantines, compelled them to stop levying toll on ships bound for the Euxine.,6. Interrupting my narrative at this point, I shall draw up my account of the Roman Constitution, as a sequel to which I shall point out how the peculiar qualities of the Constitution conduced very largely not only to their subjection of the Italians and Sicilians, and subsequently of the Spaniards and Celts, but finally to their victory over Carthage and their conceiving the project of universal empire.,7. Simultaneously in a digression I shall narrate how the dominion of Hiero of Syracuse fell,8. and after this I shall deal with the troubles in Egypt, and tell how, on the death of Ptolemy, Antiochus and Philip, conspiring to partition the dominions of his son, a helpless infant, began to be guilty of acts of unjust aggression, Philip laying hands on the islands of the Aegean, and on Caria and Samos, while Antiochus seized on Coele-Syria and Phoenicia. 4.18.10. On arriving at the temple of Artemis which lies between Cleitor and Cynaetha, and is regarded as inviolable by the Greeks, they threatened to lift the cattle of the goddess and plunder the other property about the temple. 5.96.1. At the same period Agetas, the Aetolian strategus, with the whole Aetolian citizen force plundered Acaria and overran the whole of Epirus, pillaging the country with impunity. 7.1. 1. Polybius in his seventh Book says that the people of Capua in Campania, having acquired great wealth owing to the fertility of the soil, fell into habits of luxury and extravagance surpassing even the reports handed down to us concerning Croton and Sybaris.,2. Being unable, then, to support the burden of their prosperity they called in Hannibal, and for this received from the Romans a chastisement which utterly ruined them.,3. But the people of Petelia who remained loyal to Rome suffered such privation, when besieged by Hannibal, that after eating all the leather in the city and consuming the bark and tender shoots of all the trees in it, having now endured the siege for eleven months without being relieved, they surrendered with the approval of the Romans. II. Affairs of Sicily Hieronymus of Syracuse 8.8.1. Upon arriving at Messene Philip proceeded to devastate the country like an enemy acting from passion rather than from reason. 9.42.4. For Dorimachus was unable to compel Philip to raise the siege by cutting off his supplies, as he got them by sea. Aegina occupied by the Romans 12.13.9. Demochares in his history brings accusations by no means trivial against Demetrius, telling us that the statesmanship on which he prided himself was such as a vulgar farmer of taxes would pride himself on, his boast having been that the market in the town was plentifully supplied and cheap, and that there was abundance of all the necessities of life for everybody. 30.10. 1. We can most clearly perceive both the abruptness and the uncertainty of Fortune from those instances where a man who thinks that he is undoubtedly labouring at certain objects for his own benefit suddenly finds out that he is preparing them for his enemies.,2. For Perseus was constructing columns, and Lucius Aemilius, finding them unfinished, completed them and set statues of himself on them. Aemilius in the Peloponnese (Suid.; cp. Livy XLV.28.2),3. He admired the situation of Corinth and the favourable position of its acropolis as regards the command of both districts, that inside the Isthmus and that outside. (Suid.; cp. Livy XLV.28.3),4. After noting the strength of the fortifications of Sicyon and the power of the city of Argos, he came to Epidaurus. (Suid.; cp. Livy XLV.28.4),5. He hastened now to pay the visit to Olympia to which he had long looked forward. (Suid.; cp. Livy XLV.28.5),6. Lucius Aemilius visited the temple in Olympia, and when he saw the statue of Zeus was awestruck, and said simply that Pheidias seemed to him to have been the only artist who had made a likeness of Homer's Zeus; for he himself had come to Olympia with high expectations but the reality had far surpassed his expectations. State of Aetolia (Cp. Livy XLV.28.6) 31.25.4. For some of them had abandoned themselves to amours with boys and others to the society of courtesans, and many to musical entertainments and banquets, and the extravagance they involve, having in the course of the war with Perseus been speedily infected by the Greek laxity in these respects. 31.25.5. So great in fact was the incontinence that had broken out among the young men in such matters, that many paid a talent for a male favourite and many three hundred drachmas for a jar of caviar. 31.25.6. It was just at the period we are treating of that this present tendency to extravagance declared itself, first of all because they thought that now after the fall of the Macedonian kingdom their universal dominion was undisputed, 31.25.7. and next because after the riches of Macedonia had been transported to Rome there was a great display of wealth both in public and in private. 32.13.6. since they expelled Demetrius of Pharos, and next they did not at all wish the Italians to become effeminate owing to the long peace, 33.6.6. At the time I am speaking of he sent a force to devastate the territory of Priene, helped and encouraged by Attalus owing to that prince's own quarrel with Priene. 38.12.1. When Quintus Caecilius in Macedonia heard of all this, and of the foolish excitement and commotion in the Peloponnesus, he dispatched there as legates Gnaeus Papirius, the younger Popilius Laenas, Aulus Gabinius, and Gaius Fannius. 38.22. 1. Scipio, when he looked upon the city as it was utterly perishing and in the last throes of its complete destruction, is said to have shed tears and wept openly for his enemies.,2. After being wrapped in thought for long, and realizing that all cities, nations, and authorities must, like men, meet their doom; that this happened to Ilium, once a prosperous city, to the empires of Assyria, Media, and Persia, the greatest of their time, and to Macedonia itself, the brilliance of which was so recent, either deliberately or the verses escaping him, he said: A day will come when sacred Troy shall perish, And Priam and his people shall be slain. ,3. And when Polybius speaking with freedom to him, for he was his teacher, asked him what he meant by the words, they say that without any attempt at concealment he named his own country, for which he feared when he reflected on the fate of all things human. Polybius actually heard him and recalls it in his history. |
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| 276. Varro, On Agriculture, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 23 |
| 277. Anon., Testament of Joseph, 6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •food laws Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 115 |
| 278. Octavius Lampadio, Fragments, 38 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •dietary laws/kosher Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 199 |
279. Anon., Testament of Levi, 2.3, 9.9-9.10, 14.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •purity (see also food laws) •food laws Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 116; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 128 | 2.3. And when I was feeding the flocks in Abel-Maul, the spirit of understanding of the Lord came upon me, and I saw all men corrupting their way, and that unrighteousness had built for itself walls, and lawlessness sat upon towers. 9.9. Beware of the spirit of fornication; for this shall continue and shall by thy seed pollute the holy place. 14.6. And out of covetousness ye shall teach the commandments of the Lord, wedded women shall ye pollute, and the virgins of Jerusalem shall ye defile: and with harlots and adulteresses shall ye be joined, and the daughters of the Gentiles shall ye take to wife, purifying them with an unlawful purification; and your union shall be like unto Sodom and Gomorrah. |
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| 280. Varro, Logistorici, 186, 279 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 33, 161 |
| 281. Varro, On The Latin Language, 5.54, 6.14, 6.27, 6.29-6.32, 6.86-6.87 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •augustus,his marriage laws •laws •laws, sacral law Found in books: Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 23; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 161; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 34, 45, 46, 48 |
| 282. Anon., Testament of Naphtali, 8 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •dietary laws biblical •dietary laws demonological interpretation of •dietary laws natural interpretation of Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 211 |
283. Anon., Testament of Reuben, 4.6 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •food laws Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 116 | 4.6. For a pit unto the soul is the sin of fornication, separating it from God, and bringing it near to idols, because it deceiveth the mind and understanding, and leadeth young men into hades before their time. |
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| 284. Anon., Testament of Judah, 23.2 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •food laws Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 116 |
285. Philo of Alexandria, On The Cherubim, 27-28 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 287 | 28. and that the third thing which was between the two, and had the effect of bringing them together was reason, for that it was owing to reason that God was both a ruler and good. Now, of this ruling authority and of this goodness, being two distinct powers, On the Cherubim were the symbols, but of reason the flaming sword was the symbol. For reason is a thing capable of rapid motion and impetuous, and especially the reason of the Creator of all things is so, inasmuch as it was before everything and passed by everything, and was conceived before everything, and appears in everything. 28. And the unit, and the decade, and the century, and the thousand, are the four boundaries which generate the decade, which last number, besides what has been already said, displays also other differences of numbers, both the first, which is measured by the unit alone, of which an instance is found in the numbers three, or five, or seven; and the square which is the fourth power, which is an equally equal number. Also the cube, which is the eighth power, which is equally equal equally, and also the perfect number, the number six, which is made equal to its component parts, three, and two, and one. VIII. |
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286. Ovid, Tristia, 1.5.69-1.5.70, 1.8.1-1.8.10, 2.247-2.250, 2.253-2.312, 3.1, 3.7.51-3.7.52, 3.14.46, 5.1.43-5.1.44, 5.10.5-5.10.12, 5.10.36-5.10.38, 5.12.55 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •laws •tomis, nature’s laws subverted in •marriage laws •sumptuary laws Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 73; Pandey (2018), The Poetics of Power in Augustan Rome, 101, 116; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 58; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 304, 305| 2.247. este procul, vittae tenues, insigne pudoris, 2.248. quaeque tegis medios instita longa pedes! 2.249. nil nisi legitimum concessitque furta canemus, 2.250. inque meo nullum carmine crimen erit. 2.253. at matrona potest alienis artibus uti, quodque 2.254. trahat, quamvis non doceatur, habet. 2.255. nil igitur matrona legat, quia carmine ab omni 2.256. ad delinquendum doctior esse potest. 2.257. quodcumque attigerit, siqua est studiosa sinistri, 2.258. ad vitium mores instruet inde suos. 2.259. sumpserit Annales—nihil est hirsutius illis— 2.260. facta sit unde parens Ilia, nempe leget, 2.261. sumpserit Aeneadum genetrix ubi prima, requiret, 2.262. Aeneadum genetrix unde sit alma Venus. 2.263. persequar inferius, modo si licet ordine ferri, 2.264. posse nocere animis carminis omne genus. 2.265. non tamen idcirco crimen liber omnis habebit : 2.266. nil prodest, quod non laedere possit idem. 2.267. igne quid utilius? siquis tamen urere tecta 2.268. comparat, audaces instruit igne manus. 2.269. eripit interdum, modo dat medicina salutem, 2.270. quaeque iuvet, monstrat, quaeque sit herba nocens. 2.271. et latro et cautus praecingitur ense viator; 2.272. ille sed insidias, hic sibi portat opem. 2.273. discitur innocuas ut agat facundia causas; 2.274. protegit haec sontes, inmeritosque premit. 2.275. sic igitur carmen, recta si mente legatur, 2.276. constabit nulli posse nocere meum. 2.277. at quasdam vitio. quicumque hoc concipit, errat, 2.278. et nimium scriptis arrogat ille meis. 2.279. ut tamen hoc fatear, ludi quoque semina praebent 2.280. nequitiae: tolli tota theatra iube! 2.281. peccandi causam multis quam note xml:id= 2.282. Martia cum durum sternit harena solum! 2.283. tollatur Circus! non tuta licentia Circi est. 2.284. hic sedet ignoto iuncta puella viro. 2.285. cum quaedam spatientur in hoc, 2.286. conveniat, quare porticus ulla patet . 2.287. quis locus est templis augustior? haec quoque vitet, 2.288. in culpam siqua est ingeniosa suam. 2.289. cum steterit Iovis aede, Iovis succurret in aede 2.290. quam multas matres fecerit ille deus. 2.291. proxima adoranti Iunonis templa subibit, 2.292. paelicibus multis hanc doluisse deam. 2.293. Pallade conspecta, natum de crimine virgo 2.294. sustulerit quare, quaeret, Erichthonium. 2.295. venerit in magni templum, tua munera, Martis, 2.296. stat Venus Ultori iuncta, vir note xml:id= 2.297. Isidis aede sedens, cur hanc Saturnia, quaeret, 2.298. egerit Ionio Bosphorioque mari. 2.299. in Venerem Anchises, in Lunam Latmius heros, 2.300. in Cererem Iasion, qui referatur, erit. 2.301. omnia perversae possunt corrumpere mentes; 2.302. stant tamen illa suis omnia tuta locis, 2.303. et procul a scripta solis meretricibus Arte 2.304. summovet ingenuas pagina prima manus. 2.305. quaecumque erupit, qua non sinit ire sacerdos, 2.306. protinus huic note xml:id= 2.307. nec tamen est facinus versus evolvere mollis; 2.308. multa licet castae non facienda legant. 2.309. saepe supercilii nudas matrona severi 2.310. et veneris stantis ad genus omne videt, 2.311. corpora Vestales oculi meretricia cernunt, 2.312. nec domino poenae res ea causa fuit. 3.1. ‘Missus in hanc venio timide liber exulis urbem: 3.1. Ergo erat in fatis Scythiam quoque visere nostris, 3.1. Haec mea si casu miraris epistula quare 3.1. O mihi care quidem semper, sed tempore duro 3.1. Usus amicitiae tecum mihi parvus, ut illam 3.1. Foedus amicitiae nec vis, carissime, nostrae, 3.1. VADE salutatum, subito perarata, Perillam, 3.1. Nunc ego Triptolemi cuperem consistere curru, 3.1. Hic quoque sunt igitur Graiae—quis crederet?—urbes 3.1. Siquis adhuc istic meminit Nasonis adempti, 3.1. Si quis es, insultes qui casibus, improbe, nostris, 3.1. Frigora iam Zephyri minuunt, annoque peracto 3.1. Ecce supervacuus—quid enim fuit utile gigni?— 3.1. Cultor et antistes doctorum sancte virorum, | |
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287. Philo of Alexandria, On The Virtues, 100-161, 163-174, 187-227, 51-99, 162 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 162; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 162. for arrogance is very often engendered in men of no reputation or character, just as any other of the passions, or diseases, or infirmities of the soul, but it does not receive any growth or increase in such men, but, like fire, it is extinguished for want of fuel. But in great men it is very conspicuous, since they, as I said before, have food for this evil in riches, and glory, and authority, with which the men are entirely filled, and like those who have drunk great quantities of strong wine become intoxicated, and in their drunkenness they attack slaves and free men all alike, and at times even whole cities; for satiety produces insolence, as the proverb of the ancients tells Us. |
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288. Ovid, Metamorphoses, 1.89-1.93, 9.322-9.323 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •epicureans on laws utility •food/dietary laws Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 71; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 309| 1.89. Aurea prima sata est aetas, quae vindice nullo, 1.90. sponte sua, sine lege fidem rectumque colebat. 1.91. Poena metusque aberant, nec verba mitia fixo 1.92. aere legebantur, nec supplex turba timebat 1.93. iudicis ora sui, sed erant sine vindice tuti. 9.322. Quae quia mendaci parientem iuverat ore, 9.323. ore parit nostrasque domos, ut et ante, frequentat.” | |
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289. Philo of Alexandria, On The Contemplative Life, 25, 28, 63-84, 86-90, 85 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 266 | 85. Then, when each chorus of the men and each chorus of the women has feasted separately by itself, like persons in the bacchanalian revels, drinking the pure wine of the love of God, they join together, and the two become one chorus, an imitation of that one which, in old time, was established by the Red Sea, on account of the wondrous works which were displayed there; |
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290. Philo of Alexandria, On The Life of Moses, 1.1, 1.7, 1.30-1.31, 1.34, 1.162, 2.1, 2.4, 2.8-2.13, 2.30-2.32, 2.36-2.40, 2.45-2.65, 2.99, 2.138-2.139, 2.181, 2.193, 2.205, 2.211, 2.216 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1, 2, 6, 7, 8, 10, 11, 12, 61, 62, 148, 149, 151, 153, 159, 161, 287, 398, 407; Goodman (2006), Judaism in the Roman World: Collected Essays, 112; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 105; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 136, 159; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 278 | 1.1. I have conceived the idea of writing the life of Moses, who, according to the account of some persons, was the lawgiver of the Jews, but according to others only an interpreter of the sacred laws, the greatest and most perfect man that ever lived, having a desire to make his character fully known to those who ought not to remain in ignorance respecting him, 1.7. And his father and mother were among the most excellent persons of their time, and though they were of the same time, still they were induced to unite themselves together more from an uimity of feeling than because they were related in blood; and Moses is the seventh generation in succession from the original settler in the country who was the founder of the whole race of the Jews. 1.30. Therefore men in general, even if the slightest breeze of prosperity does only blow their way for a moment, become puffed up and give themselves great airs, becoming insolent to all those who are in a lower condition than themselves, and calling them dregs of the earth, and annoyances, and sources of trouble, and burdens of the earth, and all sorts of names of that kind, as if they had been thoroughly able to establish the undeviating character of their prosperity on a solid foundation, though, very likely, they will not remain in the same condition even till tomorrow, 1.31. for there is nothing more inconstant than fortune, which tosses human affairs up and down like dice. often has a single day thrown down the man who was previously placed on an eminence, and raised the lowly man on high. And while men see these events continually taking place, and though they are well assured of the fact, still they overlook their relations and friends, and transgress the laws according to which they were born and brought up; and they overturn their national hereditary customs to which no just blame whatever is attached, dwelling in a foreign land, and by reason of their cordial reception of the customs among which they are living, no longer remembering a single one of their ancient usages. 1.34. for, as I have said before, the Jews were strangers in Egypt, the founders of their race having migrated from Babylon and the upper satrapies in the time of the famine, by reason of their want of food, and come and settled in Egypt, and having in a manner taken refuge like suppliants in the country as in a sacred asylum, fleeing for protection to the good faith of the king and the compassion of the inhabitants; 1.162. but, perhaps, since Moses was also destined to be the lawgiver of his nation, he was himself long previously, through the providence of God, a living and reasonable law, since that providence appointed him to the lawgiver, when as yet he knew nothing of his appointment. 2.1. The first volume of this treatise relates to the subject of the birth and bringing up of Moses, and also of his education and of his government of his people, which he governed not merely irreproachably, but in so exceedingly praiseworthy a manner; and also of all the affairs, which took place in Egypt, and in the travels and journeyings of the nation, and of the events which happened with respect to their crossing the Red Sea and in the desert, which surpass all power of description; and, moreover, of all the labours which he conducted to a successful issue, and of the inheritances which he distributed in portions to his soldiers. But the book which we are now about to compose relates to the affairs which follow those others in due order, and bear a certain correspondence and connection with them. 2.4. It becomes a king to command what ought to be done, and to forbid what ought not to be done; but the commanding what ought to be done, and the prohibition of what ought not to be done, belongs especially to the law, so that the king is at once a living law, and the law is a just king. 2.8. And first of all we must speak of the matters which relate to his character and conduct as a lawgiver. I am not ignorant that the man who desires to be an excellent and perfect lawgiver ought to exercise all the virtues in their complete integrity and perfection, since in the houses of his nation some are near relations and some distant, but still they are all related to one another. And in like manner we must look upon some of the virtues as connected more closely with some matters, and on others as being more removed from them. 2.9. Now these four qualities are closely connected with and related to the legislative power, namely, humility, the love of justice, the love of virtue, and the hatred of iniquity; for every individual who has any desire for exercising his talents as a lawgiver is under the influence of each of these feelings. It is the province of humanity to prepare for adoption such opinions as will benefit the common weal, and to teach the advantages which will proceed from them. It is the part of justice to point out how we ought to honour equality, and to assign to every man his due according to his deserts. It is the part of the love of virtue to embrace those things which are by nature good, and to give to every one who deserves them facilities without limit for the most unrestrained enjoyment of happiness. It is also the province of the hatred of iniquity to reject all those who dishonour virtue, and to look upon them as common enemies of the human race. 2.10. Therefore it is a very great thing if it has fallen to the lot of any one to arrive at any one of the qualities before mentioned, and it is a marvellous thing, as it should seem, for any one man to have been able to grasp them all, which in fact Moses appears to have been the only person who has ever done, having given a very clear description of the aforesaid virtues in the commandments which he established. 2.11. And those who are well versed in the sacred scriptures know this, for if he had not had these principles innate within him he would never have compiled those scriptures at the promptings of God. And he gave to those who were worthy to use them the most admirable of all possessions, namely, faithful copies and imitations of the original examples which were consecrated and enshrined in the soul, which became the laws which he revealed and established, displaying in the clearest manner the virtues which I have enumerated and described above. 2.12. But that he himself is the most admirable of all the lawgivers who have ever lived in any country either among the Greeks or among the barbarians, and that his are the most admirable of all laws, and truly divine, omitting no one particular which they ought to comprehend, there is the clearest proof possible in this fact, the laws of other lawgivers, 2.13. if any one examines them by his reason, he will find to be put in motion in an innumerable multitude of pretexts, either because of wars, or of tyrannies, or of some other unexpected events which come upon nations through the various alterations and innovations of fortune; and very often luxury, abounding in all kind of superfluity and unbounded extravagance, has overturned laws, from the multitude not being able to bear unlimited prosperity, but having a tendency to become insolent through satiety, and insolence is in opposition to law. 2.30. and, in a word, the whole family of the Ptolemies was exceedingly eminent and conspicuous above all other royal families, and among the Ptolemies, Philadelphus was the most illustrious; for all the rest put together scarcely did as many glorious and praiseworthy actions as this one king did by himself, being, as it were, the leader of the herd, and in a manner the head of all the kings. 2.31. He, then, being a sovereign of this character, and having conceived a great admiration for and love of the legislation of Moses, conceived the idea of having our laws translated into the Greek language; and immediately he sent out ambassadors to the high-priest and king of Judea, for they were the same person. 2.32. And having explained his wishes, and having requested him to pick him out a number of men, of perfect fitness for the task, who should translate the law, the high-priest, as was natural, being greatly pleased, and thinking that the king had only felt the inclination to undertake a work of such a character from having been influenced by the providence of God, considered, and with great care selected the most respectable of the Hebrews whom he had about him, who in addition to their knowledge of their national scriptures, had also been well instructed in Grecian literature, and cheerfully sent them. 2.36. They judged this place to be the most suitable of all the spots in the neighbourhood for them to enjoy quiet and tranquillity in, so that they might associate with the laws alone in their minds; and there they remained, and having taken the sacred scriptures, they lifted up them and their hands also to heaven, entreating of God that they might not fail in their object. And he assented to their prayers, that the greater part, or indeed the universal race of mankind might be benefited, by using these philosophical and entirely beautiful commandments for the correction of their lives. 2.37. Therefore, being settled in a secret place, and nothing even being present with them except the elements of nature, the earth, the water, the air, and the heaven, concerning the creation of which they were going in the first place to explain the sacred account; for the account of the creation of the world is the beginning of the law; they, like men inspired, prophesied, not one saying one thing and another another, but every one of them employed the self-same nouns and verbs, as if some unseen prompter had suggested all their language to them. 2.38. And yet who is there who does not know that every language, and the Greek language above all others, is rich in a variety of words, and that it is possible to vary a sentence and to paraphrase the same idea, so as to set it forth in a great variety of manners, adapting many different forms of expression to it at different times. But this, they say, did not happen at all in the case of this translation of the law, but that, in every case, exactly corresponding Greek words were employed to translate literally the appropriate Chaldaic words, being adapted with exceeding propriety to the matters which were to be explained; 2.39. for just as I suppose the things which are proved in geometry and logic do not admit any variety of explanation, but the proposition which was set forth from the beginning remains unaltered, in like manner I conceive did these men find words precisely and literally corresponding to the things, which words were alone, or in the greatest possible degree, destined to explain with clearness and force the matters which it was desired to reveal. 2.40. And there is a very evident proof of this; for if Chaldaeans were to learn the Greek language, and if Greeks were to learn Chaldaean, and if each were to meet with those scriptures in both languages, namely, the Chaldaic and the translated version, they would admire and reverence them both as sisters, or rather as one and the same both in their facts and in their language; considering these translators not mere interpreters but hierophants and prophets to whom it had been granted it their honest and guileless minds to go along with the most pure spirit of Moses. 2.45. Now what has been here said is quite sufficient for the abundant praise of Moses as a lawgiver. But there is another more extensive praise which his own holy writings themselves contain, and it is to them that we must now turn for the purpose of exhibiting the virtue of him who compiled them. 2.46. Now these writings of Moses may be divided into several parts; one of which is the historical part, another is occupied with commands and prohibitions, respecting which part we will speak at some other time when we have first of all accurately examined that part which comes first in the order of our division. 2.47. Again, the historical part may be subdivided into the account of the creation of the world, and the genealogical part. And the genealogical part, or the history of the different families, may be divided into the accounts of the punishment of the wicked, and of the honours bestowed on the just; we must also explain on what account it was that he began his history of the giving of the law with these particulars, and placed the commandments and prohibitions in the second order; 2.48. for he was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words. 2.49. Now of all other lawgivers, some the moment that they have promulgated positive commands as to what it is right to do and what it is right not to do, proceed to appoint punishments for those who transgress those laws; but others, who appear to have proceeded on a better plan, have not begun in this manner, but, having first of all built and established their city in accordance with reason, have then adapted to this city which they have built, that constitution which they have considered the best adapted and most akin to it, and have confirmed this constitution by the giving of laws. 2.50. But he, thinking the first of the two courses above mentioned to be tyrannical and despotic, as indeed it is, namely, that of laying positive commands on persons as if they were not free men but slaves, without offering them any alleviation; and that the second course was better indeed, but was not entirely to be commended, must appear to all judges to be superior in each of the above considerations. 2.51. For both in his commandments and also in his prohibitions he suggests and recommends rather than commands, endeavouring with many prefaces and perorations to suggest the greater part of the precepts that he desires to enforce, desiring rather to allure men to virtue than to drive them to it, and looking upon the foundation and beginning of a city made with hands, which he has made the commencement of his work a commencement beneath the dignity of his laws, looking rather with the most accurate eye of his mind at the importance and beauty of his whole legislative system, and thinking it too excellent and too divine to be limited as it were by any circle of things on earth; and therefore he has related the creation of that great metropolis, the world, thinking his laws the most fruitful image and likeness of the constitution of the whole world. 2.52. At all events if any one were inclined to examine with accuracy the powers of each individual and particular law, he will find them all aiming at the harmony of the universe, and corresponding to the law of eternal nature: 2.53. on which account those men who have had unbounded prosperity bestowed upon them, and all things tending to the production of health of body, and riches, and glory, and all other external parts of good fortune, but who have rejected virtue, and have chosen crafty wickedness, and all others kinds of vice, not through compulsion, but of their own spontaneous free will, looking upon that which is the greatest of all evils as the greatest possible advantage, he looks upon as enemies not of mankind only, but of the entire heaven and world, and says that they are awaiting, not any ordinary punishments, but new and extraordinary ones, which that constant assessor of God, justice, who detests wickedness, invents and inflicts terribly upon them, turning against them the most powerful elements of the universe, water and fire, so that at appointed times some are destroyed by deluges, others are burnt with fire, and perish in that manner. 2.54. The seas were raised up, and the rivers both such as flow everlastingly, and the winter torrents were swollen and washed away, and carried off all the cities in the plain; and those in the mountain country were destroyed by incessant and irresistible impetuosity of rain, ceasing neither by day nor by night, 2.55. and when at a subsequent period the race of mankind had again increased from those who had been spared, and had become very numerous, since the succeeding generations did not take the calamities which had befallen their ancestors as a lesson to teach themselves wisdom and moderation, but turned to acts of intemperance and became studiers of evil practices, God determined to destroy them with fire. 2.56. Therefore on this occasion, as the holy scriptures tell us, thunderbolts fell from heaven, and burnt up those wicked men and their cities; and even to this day there are seen in Syria monuments of the unprecedented destruction that fell upon them, in the ruins, and ashes, and sulphur, and smoke, and dusky flame which still is sent up from the ground as of a fire smouldering beneath; 2.57. and in this way it came to pass that those wicked men were punished with the aforesaid chastisements, while those who were eminent for virtue and piety were well off, receiving rewards worthy of their virtue. 2.58. But when the whole of that district was thus burnt, inhabitants and all, by the impetuous rush of the heavenly fire, one single man in the country, a sojourner, was preserved by the providence of God because he had never shared in the transgressions of the natives, though sojourners in general were in the habit of adopting the customs of the foreign nations, among which they might be settled, for the sake of their own safety, since, if they despised them, they might be in danger from the inhabitants of the land. And yet this man had not attained to any perfection of wisdom, so as to be thought worthy of such an honour by reason of the perfect excellence of his nature; but he was spared only because he did not join the multitude who were inclined to luxury and effeminacy, and who pursued every kind of pleasure and indulged every kind of appetite, gratifying them abundantly, and inflaming them as one might inflame fire by heaping upon it plenty of rough fuel. 2.59. But in the great deluge I may almost say that the whole of the human race was destroyed, while the history tells us that the house of Noah alone was preserved free from all evil, inasmuch as the father and governor of the house was a man who had never committed any intentional or voluntary wickedness. And it is worth while to relate the manner of his preservation as the sacred scriptures deliver it to us, both on account of the extraordinary character of it, and also that it may lead to an improvement in our own dispositions and lives. 2.60. For he, being considered a fit man, not only to be exempted from the common calamity which was to overwhelm the world, but also to be himself the beginning of a second generation of men, in obedience to the divine commands which were conveyed to him by the word of God, built a most enormous fabric of wood, three hundred cubits in length, and fifty in width, and thirty in height, and having prepared a number of connected chambers within it, both on the ground floor and in the upper story, the whole building consisting of three, and in some parts of four stories, and having prepared food, brought into it some of every description of animals, beasts and also birds, both male and female, in order to preserve a means of propagating the different species in the times that should come hereafter; 2.61. for he knew that the nature of God was merciful, and that even if the subordinate species were destroyed, still there would be a germ in the entire genus which should be safe from destruction, for the sake of preserving a similitude to those animals which had hitherto existed, and of preventing anything that had been deliberately called into existence from being utterly destroyed. 2.62. and after they had all entered into the ark, if any one had beheld the entire collection, he would not have been wrong if he had said that it was a representation of the whole earth, containing, as it did, every kind of animal, of which the whole earth had previously produced innumerable species, and will hereafter produce such again. 2.63. And what was expected happened at no long period after; for the evil abated, and the destruction caused by the deluge was diminished every day, the rain being checked, and the water which had been spread over the whole earth, being partly dried up by the flame of the sun, and partly returning into the chasms and rivers, and other channels and receptacles in the earth; for, as if God had issued a command to that effect, every nature received back, as a necessary repayment of a loan, what it had lent, that is, every sea, and fountain, and river, received back their waters; and every stream returned into its appropriate channel. 2.64. But after the purification, in this way, of all the things beneath the moon, the earth being thus washed and appearing new again, and such as it appeared to be when it was at first created, along with the entire universe, Noah came forth out of his wooden edifice, himself and his wife, and his sons and their wives, and with his family there came forth likewise, in one company, all the races of animals which had gone in with them, in order to the generation and propagation of similar creatures in future. 2.65. These are the rewards and honours for pre-eminent excellence given to good men, by means of which, not only did they themselves and their families obtain safety, having escaped from the greatest dangers which were thus aimed against all men all over the earth, by the change in the character of the elements; but they became also the founders of a new generation, and the chiefs of a second period of the world, being left behind as sparks of the most excellent kind of creatures, namely, of men, man having received the supremacy over all earthly creatures whatsoever, being a kind of copy of the powers of God, a visible image of his invisible nature, a created image of an uncreated and immortal Original.{1}{yonge's translation includes a separate treatise title at this point: On the Life of Moses, That Is to Say, On the Theology and Prophetic office of Moses, Book III. Accordingly, his next paragraph begins with roman numeral I (= XIII in the Loeb 2.99. But I myself should say, that what is here represented under a figure are the two most ancient and supreme powers of the divine God, namely, his creative and his kingly power; and his creative power is called God; according to which he arranged, and created, and adorned this universe, and his kingly power is called Lord, by which he rules over the beings whom he has created, and governs them with justice and firmness; 2.138. The maker then thought it well to accept these offerings, and to melt them down, and to make nothing except the laver of them, in order that the priests who were about to enter the temple might be supplied from it, with water of purification for the purpose of performing the sacred ministrations which were appointed for them; washing their feet most especially, and their hands, as a symbol of their irreproachable life, and of a course of conduct which makes itself pure in all kinds of praiseworthy actions, proceeding not along the rough road of wickedness which one may more properly call no road at all, but keeping straight along the level and direct path of virtue. 2.139. Let him remember, says he, let him who is about to be sprinkled with the water of purification from this laver, remember that the materials of which this vessel was composed were mirrors, that he himself may look into his own mind as into a mirror; and if there is perceptible in it any deformity arising from some agitation unconnected with reason or from any pleasure which would excite us, and raise us up in hostility to reason, or from any pain which might mislead us and turn us from our purpose of proceeding by the straight road, or from any desire alluring us and even dragging us by force to the pursuit of present pleasures, he seeks to relieve and cure that, desiring only that beauty which is genuine and unadulterated. 2.181. by which perfect virtue is figuratively indicated. For as in the almond the beginning and the end are the same, the beginning as far as it is seed, and the end as far as it is fruit; so also is it the case with the virtues; for each one of them is at the same time both beginning and end, a beginning, because it proceeds not from any other power, but from itself; and an end, because the life in accordance with nature hastens towards it. 2.193. A certain man, illegitimately born of two unequal parents, namely, an Egyptian father and a Jewish mother, and who disregarded the national and hereditary customs which he had learnt from her, as it is reported, inclined to the Egyptian impiety, being seized with admiration for the ungodly practices of the men of that nation; 2.205. But, as it seems, he is not now speaking of that God who was the first being who had any existence, and the Father of the universe, but of those who are accounted gods in the different cities; and they are falsely called gods, being only made by the arts of painters and sculptors, for the whole inhabited world is full of statues and images, and erections of that kind, of whom it is necessary however to abstain from speaking ill, in order that no one of the disciples of Moses may ever become accustomed at all to treat the appellation of God with disrespect; for that name is always most deserving to obtain the victory, and is especially worthy of love. 2.211. For this reason the all-great Moses thought fit that all who were enrolled in his sacred polity should follow the laws of nature and meet in a solemn assembly, passing the time in cheerful joy and relaxation, abstaining from all work, and from all arts which have a tendency to the production of anything; and from all business which is connected with the seeking of the means of living, and that they should keep a complete truce, abstaining from all laborious and fatiguing thought and care, and devoting their leisure, not as some persons scoffingly assert, to sports, or exhibitions of actors and dancers, for the sake of which those who run madly after theatrical amusements suffer disasters and even encounter miserable deaths, and for the sake of these the most domit and influential of the outward senses, sight and hearing, make the soul, which should be the heavenly nature, the slave of these senses. 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing? |
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291. Philo of Alexandria, Hypothetica, 7.6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Schwartz (2008), 2 Maccabees, 222 | 7.6. There are, besides these rules, ten thousand other precepts, which refer to the unwritten customs and ordices of the nation. Moreover, it is ordained in the laws themselves that no one shall do to his neighbour what he would be unwilling to have done to himself. That a man shall not take up what he has not put down, neither out of a garden, nor out of a wine-press, nor out of a threshing-floor; and that absolutely no one shall take anything, whether it be great or small, out of a heap. That no one shall refuse fire to one who begs it of him. That no one shall cut off a stream of water, but that everyone shall contribute food to beggars and cripples, and that such shall have favour with God. |
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292. Philo of Alexandria, Against Flaccus, 120-123, 42-43, 41 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 226 | 41. And when the multitude perceived this, I do not mean the ordinary and well-regulated population of the city, but the mob which, out of its restlessness and love of an unquiet and disorderly life, was always filling every place with tumult and confusion, and who, because of their habitual idleness and laziness, were full of treachery and revolutionary plans, they, flocking to the theatre the first thing in the morning, having already purchased Flaccus for a miserable price, which he with his mad desire for glory and with his slavish disposition, condescended to take to the injury not only of himself, but also of the safety of the commonwealth, all cried out, as if at a signal given, to erect images in the synagogues, |
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293. Philo of Alexandria, On The Embassy To Gaius, 138, 160, 186-194, 198, 205, 207, 211, 216-217, 229-230, 245, 278, 355, 373, 4, 361 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 123; Schwartz (2008), 2 Maccabees, 287 | 361. But when he had given some of his orders about the buildings, he then asked a very important and solemn question; "why is it that you abstain from eating pig's flesh?" And then again at this question such a violent laughter was raised by our adversaries, partly because they were really delighted, and partly as they wished to court the emperor out of flattery, and therefore wished to make it appear that this question was dictated by wit and uttered with grace, that some of the servants who were following him were indigt at their appearing to treat the emperor with so little respect, since it was not safe for his most intimate friends to do so much as smile at his words. |
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| 294. Tibullus, Elegies, 1.3.33-1.3.34 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •laws Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 161 |
295. Ovid, Fasti, 1.3-1.4, 1.31-1.38, 1.45-1.54, 1.85-1.86, 1.223-1.226, 1.453-1.454, 1.515-1.518, 1.599-1.600, 2.47-2.54, 2.135-2.138, 2.512-2.513, 2.527-2.532, 2.569-2.582, 3.111-3.112, 3.121-3.126, 4.82-4.84, 4.363-4.364, 6.799-6.802 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •laws •sumptuary laws •laws, sacred •twelve table laws •laws against magic, •mother of the gods, and laws •laws, sacral law Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 2, 73, 106, 119, 147; Hitch (2017), Animal sacrifice in the ancient Greek world, 78; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 20; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 339; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 58; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 39, 45, 46, 89| 1.3. excipe pacato, Caesar Germanice, voltu 1.4. hoc opus et timidae dirige navis iter; 1.31. est tamen et ratio, Caesar, quae movent illum, 1.32. erroremque suum quo tueatur, habet, 1.33. quod satis est, utero matris dum prodeat infans, 1.34. hoc anno statuit temporis esse satis, 1.35. per totidem menses a funere coniugis uxor 1.36. sustinet in vidua tristia signa domo, 1.37. haec igitur vidit trabeati cura Quirini, 1.38. cum rudibus populis annua iura daret. 1.45. ne tamen ignores variorum iura dierum, 1.46. non habet officii Lucifer omnis idem. 1.47. ille nefastus erit, per quem tria verba silentur: 1.48. fastus erit, per quem lege licebit agi. 1.49. nec toto perstare die sua iura putaris: 1.50. qui iam fastus erit, mane nefastus erat; 1.51. nam simul exta deo data sunt, licet omnia fari, 1.52. verbaque honoratus libera praetor habet, 1.53. est quoque, quo populum ius est includere saeptis: 1.54. est quoque, qui nono semper ab orbe redit. 1.85. Iuppiter arce sua totum cum spectat in orbem, 1.86. nil nisi Romanum, quod tueatur, habet, 1.223. nos quoque templa iuvant, quamvis antiqua probemus, 1.224. aurea: maiestas convenit ista deo. 1.225. laudamus veteres, sed nostris utimur annis: 1.226. mos tamen est aeque dignus uterque coli.’ 1.453. nec defensa iuvant Capitolia, quo minus anser 1.454. det iecur in lances, Inachi lauta, tuas; 1.515. fallor, an hi fient ingentia moenia colles, 1.516. iuraque ab hac terra cetera terra petet? 1.517. montibus his olim totus promittitur orbis: 1.518. quis tantum fati credat habere locum? 1.599. si petat a victis, tot sumat nomina Caesar, 1.600. quot numero gentes maximus orbis habet, 2.47. sed tamen (antiqui ne nescius ordinis erres) 2.48. primus, ut est, Iani mensis et ante fuit; 2.49. qui sequitur Ianum, veteris fuit ultimus anni: 2.50. tu quoque sacrorum, Termine, finis eras. 2.51. primus enim Iani mensis, quia ianua prima est: 2.52. qui sacer est imis manibus, imus erat. 2.53. postmodo creduntur spatio distantia longo 2.54. tempora bis quini continuasse viri. 1. H . K. FEB. N 2.135. te Tatius parvique Cures Caeninaque sensit: 2.136. hoc duce Romanum est solis utrumque latus, 2.137. tu breve nescio quid victae telluris habebas: 2.138. quodcumque est alto sub Iove, Caesar habet, 2.512. et referunt certi sacra paterna dies. 2.513. lux quoque cur eadem Stultorum festa vocetur, 2.527. curio legitimis nunc Fornacalia verbis 2.528. maximus indicit nec stata sacra facit, 2.529. inque foro, multa circum pendente tabella, 2.530. signatur certa curia quaeque nota; 2.531. stultaque pars populi, quae sit sua curia, nescit, 2.532. sed facit extrema sacra relata die. 18. AC 19. BC 20. CC 21. D FERAL — F 2.569. hanc, quia iusta ferunt, dixere Feralia lucem; 2.570. ultima placandis manibus illa dies. 2.571. ecce anus in mediis residens annosa puellis 2.572. sacra facit Tacitae (nec tamen ipsa tacet), 2.573. et digitis tria tura tribus sub limine ponit, 2.574. qua brevis occultum mus sibi fecit iter; 2.575. tunc cantata ligat cum fusco licia plumbo 2.576. et septem nigras versat in ore fabas, 2.577. quodque pice adstrinxit, quod acu traiecit aena, 2.578. obsutum maenae torret in igne caput; 2.579. vina quoque instillat: vini quodcumque relictum est, 2.580. aut ipsa aut comites, plus tamen ipsa, bibit. 2.581. hostiles linguas inimicaque vinximus ora 2.582. dicit discedens ebriaque exit anus. 3.111. libera currebant et inobservata per annum 3.112. sidera; constabat sed tamen esse deos. 3.121. annus erat, decimum cum luna receperat orbem: 3.122. hic numerus magno tunc in honore fuit; 3.123. seu quia tot digiti, per quos numerare solemus, 3.124. seu quia bis quinto femina mense parit, 3.125. seu quod adusque decem numero crescente venitur, 3.126. principium spatiis sumitur inde novis, 4.82. me miserum, Scythico quam procul illa solo est! 4.83. ergo ego tam longe—sed subprime, Musa, querellas! 4.84. non tibi sunt maesta sacra canenda lyra. 4.363. inter ait ‘viridem Cybelen altasque Celaenas 4.364. amnis it insana, nomine Gallus, aqua. 6.799. dicite, Pierides, quis vos adiunxerit isti, 6.800. cui dedit invitas victa noverca manus. 6.801. sic ego. sic Clio: ‘clari monumenta Philippi 6.802. aspicis, unde trahit Marcia casta genus, | 1.3. Germanicus Caesar, accept this work, with a calm face, 1.4. And direct the voyage of my uncertain vessel: 1.31. Yet there’s a logic that might have possessed him, 1.32. Caesar, and that might well justify his error. 1.33. He held that the time it takes for a mother’s womb 1.34. To produce a child, was sufficient for his year. 1.35. For as many months also, after her husband’s funeral, 1.36. A widow maintains signs of mourning in her house. 1.37. So Quirinus in his ceremonial robes had that in view, 1.38. When he decreed his year to an unsophisticated people. 1.45. Yet lest you’re unaware of the laws of the various days, 1.46. Know Dawn doesn’t always bring the same observances. 1.47. Those days are unlawful (nefastus) when the praetor’s three word 1.48. May not be spoken, lawful (fastus) when law may be enacted. 1.49. But don’t assume each day maintains its character throughout: 1.50. What’s now a lawful day may have been unlawful at dawn: 1.51. Since once the sacrifice has been offered, all is acceptable, 1.52. And the honoured praetor is then allowed free speech. 1.53. There are those days, comitiales, when the people vote: 1.54. And the market days that always recur in a nine-day cycle. 1.85. When Jupiter watches the whole world from his hill, 1.86. Everything that he sees belongs to Rome. 1.223. We too delight in golden temples, however much 1.224. We approve the antique: such splendour suits a god. 1.225. We praise the past, but experience our own times: 1.226. Yet both are ways worthy of being cultivated.’ 1.453. Nor did saving the Capitol benefit the goose, 1.454. Who yielded his liver on a dish to you, Inachus’ daughter: 1.515. And from this earth all the earth receive its laws? 1.516. The whole world is one day promised to these hills: 1.517. Who could believe the place held such fate in store? 1.518. Soon Trojan ships will touch these shores, 1.599. He would need as many names as tribes on earth. 1.600. Some have earned fame from lone enemies, 2.47. Yet (lest you err, through ignorance of their old order) 2.48. Though January is the first month, and was before, 2.49. February that follows was once last in the ancient year. 2.50. And your worship, Terminus, closed the sacred rites. 2.51. The month of Janus came first, being the entrance (janua): 2.52. This month was last, sacred to the last rites of the dead. 2.53. Afterwards the Decemvirs are thought to have brought together 2.54. These months that had been parted by a wide interval of time. 2.135. Tatius, and the little towns of Cures and Caenina, 2.136. Knew you: under this Leader all the sun sees is Roman. 2.137. You owned a little patch of conquered land: 2.138. Caesar possesses all beneath Jupiter’s heavens. 2.512. And on certain days the ancestral rites are re-enacted. 2.513. Learn too why this day is called the Feast of Fools. 2.527. Now the Curio Maximus, in a set form of words, declare 2.528. The shifting date of the Fornacalia, the Feast of Ovens: 2.529. And round the Forum hang many tablets, 2.530. On which every ward displays its particular sign. 2.531. Foolish people don’t know which is their ward, 2.532. So they hold the feast on the last possible day. 2.569. This day they call the Feralia because they bear (ferunt) 2.570. offerings to the dead: the last day to propitiate the shades. 2.571. See, an old woman sitting amongst the girls performs the rite 2.572. of Tacita, the Silent (though she herself is not silent), 2.573. With three fingers, she sets three lumps of incense 2.574. Under the sill, where the little mouse makes its secret path: 2.575. Then she fastens enchanted threads together with dark lead, 2.576. And turns seven black beans over and over in her mouth, 2.577. And bakes the head of a sprat in the fire, mouth sewn up 2.578. With pitch, pierced right through with a bronze needle. 2.579. She drops wine on it too, and she or her friend 2.580. Drink the wine that’s left, though she gets most. 2.581. On leaving she says: ‘We have sealed up hostile mouth 2.582. And unfriendly tongues’: and the old woman exits drunk. 3.111. The stars then ran their course, freely, unobserved 3.112. Each year: yet everyone held them to be gods. 3.121. A year was when the moon returned to full for the tenth time: 3.122. And that was a number that was held in high honour: 3.123. Because it’s the number of fingers we usually count with, 3.124. Or because a woman produces in ten months, 3.125. Or because the numerals ascend from one to ten, 3.126. And from that point we begin a fresh interval. 4.82. Ah me, how far that place is from Scythia’s soil! 4.83. And I, so distant – but Muse, quell your complaints! 4.84. Holy themes set to a gloomy lyre are not for you. 4.363. ‘Between green Cybele and high Celaenae,’ she said, 4.364. ‘Runs a river of maddening water, called the Gallus. 6.799. Tomorrow the Kalends of July return: 6.800. Muses put the final touch to my work. 6.801. Pierides, tell me, who placed you with Hercule 6.802. Whose stepmother Juno unwillingly conceded it? |
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296. Philo of Alexandria, On The Special Laws, 1, 1.1, 1.1-4.132, 1.3, 1.29, 1.31, 1.34, 1.51, 1.52, 1.53, 1.102, 1.149, 1.155, 1.193, 1.227, 1.257, 1.258, 1.259, 1.287, 1.307, 1.317, 1.318, 1.319, 2, 2.1, 2.41, 2.44, 2.45, 2.46, 2.47, 2.48, 2.62, 2.63, 2.64, 2.73, 2.86, 2.145, 2.162, 2.163, 2.164, 2.165, 2.166, 2.167, 3, 3.7, 3.32, 3.83, 3.84, 3.85, 3.86, 3.87, 3.88, 3.89, 3.90, 3.91, 3.92, 3.93, 3.94, 3.95, 3.96, 3.97, 3.98, 3.99, 3.100, 3.101, 3.102, 3.103, 3.104, 3.105, 3.106, 3.107, 3.108, 3.109, 3.110, 3.111, 3.112, 3.113, 3.114, 3.115, 3.116, 3.117, 3.118, 3.119, 3.120, 3.121, 3.122, 3.123, 3.124, 3.125, 3.126, 3.127, 3.128, 3.129, 3.130, 3.131, 3.132, 3.133, 3.134, 3.135, 3.136, 3.137, 3.138, 3.139, 3.140, 3.141, 3.142, 3.143, 3.144, 3.145, 3.146, 3.147, 3.148, 3.149, 3.150, 3.151, 3.152, 3.153, 3.154, 3.155, 3.156, 3.157, 3.158, 3.159, 3.160, 3.161, 3.162, 3.163, 3.164, 3.165, 3.166, 3.167, 3.168, 3.169, 3.169-71, 3.170, 3.171, 3.172, 3.173, 3.174, 3.175, 3.176, 3.177, 3.178, 3.179, 3.180, 3.181, 3.182, 3.183, 3.184, 3.185, 3.186, 3.187, 3.188, 3.189, 3.190, 3.191, 3.192, 3.193, 3.194, 3.195, 3.196, 3.197, 3.198, 3.199, 3.200, 3.201, 3.202, 3.203, 3.204, 3.205, 3.206, 3.207, 3.208, 3.209, 4, 4.1, 4.79, 4.80, 4.81, 4.82, 4.83, 4.84, 4.85, 4.86, 4.87, 4.88, 4.89, 4.90, 4.91, 4.100, 4.101, 4.102, 4.103, 4.104, 4.105, 4.106, 4.107, 4.108, 4.109, 4.110, 4.111, 4.112, 4.113, 4.114, 4.115, 4.116, 4.117, 4.118, 4.119, 4.120, 4.121, 4.122, 4.123, 4.124, 4.125, 4.126, 4.127, 4.128, 4.129, 4.130, 4.131, 4.132, 4.133, 4.134, 4.135, 4.137, 4.143, 4.144, 4.145, 4.146, 4.147, 4.148, 4.149, 4.150, 4.182, 4.204 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Sly (1990), Philo's Perception of Women, 85 | 3.32. And there are particular periods affecting the health of the woman when a man may not touch her, but during that time he must abstain from all connection with her, respecting the laws of nature. And, at the same time, he must learn not to waste his vigour in the pursuit of an unseemly and barbarous pleasure; for such conduct would be like that of a husbandman who, out of drunkenness or sudden insanity, should sow wheat or barley in lakes or flooded torrents, instead of over the fertile plains; for it is proper to cast seed upon fields when they are dry, in order that it may bear abundant fruit. |
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| 297. Nicolaus of Damascus, Fragments, 144.6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Brule (2003), Women of Ancient Greece, 141 |
298. Philo of Alexandria, On Dreams, 1.33-1.34, 1.62, 1.68-1.69, 1.73, 1.86, 1.102, 1.159-1.172, 1.228-1.230, 1.287, 2.10 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1, 152, 161, 162, 210, 216, 287; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 72 | 1.33. Therefore now the fourth element is incomprehensible, in the world of heaven, in comparison of the nature of the earth, of the water, and of the air; and the mind in man, in comparison of the body and the outward sense, and the speech, which is the interpreter of the mind; may it not be the case also, that for this reason the fourth year is described as holy and praiseworthy in the sacred scriptures? 1.34. For among created things, the heaven is holy in the world, in accordance with which body, the imperishable and indestructible natures revolve; and in man the mind is holy, being a sort of fragment of the Deity, and especially according to the statement of Moses, who says, "God breathed into his face the breath of life, and man became a living Soul." 1.62. Now place is considered in three ways: firstly, as a situation filled by a body; secondly, as a divine word which God himself has filled wholly and entirely with incorporeal powers; for says the scripture, "I have seen the place in which the God of Israel Stood," in which alone he permitted his prophet to perform sacrifice to him, forbidding him to do so in other places. For he is ordered to go up into the place which the Lord God shall choose, and there to sacrifice burnt offerings and sacrifices for salvation, and to bring other victims also without spot. 1.68. These things, then, being defined as a necessary preliminary, when the practiser of virtue comes to Charran, the outward sense, he does not "meet" the place, nor that place either which is filled by a mortal body; for all those who are born of the dust, and who occupy any place whatever, and who do of necessity fill some position, partake of that; nor the third and most excellent kind of place, of which it was scarcely possible for that man to form an idea who made his abode at the well which was entitled the "well of the oath," where the self-taught race, Isaac, abides, who never abandons his faith in God and his invisible comprehension of him, but who keeps to the intermediate divine word, which affords him the best suggestions, and teaches him everything which is suitable to the times. 1.69. For God, not condescending to come down to the external senses, sends his own words or angels for the sake of giving assistance to those who love virtue. But they attend like physicians to the disease of the soul, and apply themselves to heal them, offering sacred recommendations like sacred laws, and inviting men to practice the duties inculcated by them, and, like the trainers of wrestlers, implanting in their pupils strength, and power, and irresistible vigour. 1.73. And do not wonder if, according to the rules of allegorical description, the sun is likened to the Father and Governor of the universe; for in reality nothing is like unto God; but those things which by the vain opinion of men are thought to be so, are only two things, one invisible and the other visible; the soul being the invisible thing, and the sun the visible one. 1.86. For the word of God, when it reaches to our earthly constitution, assists and protects those who are akin to virtue, or whose inclinations lead them to virtue; so that it provides them with a complete refuge and salvation, but upon their enemies it sends irremediable overthrow and destruction. 1.102. These things then, and other things of the same kind, may be urged in reply to those assertors of the literal sense of a passage; and who superciliously reject all other explanations. We will now, in accordance with the usual laws of allegorical speaking, say what is becoming with respect to these subjects. We say, therefore, that a garment here is spoken of symbolically, to signify speech; for clothes keep off the injuries which are wont to visit the body, from cold and heat, and they also conceal the unmentionable parts of nature, and moreover, a cloak is a fitting garment for the body. 1.159. Therefore he who stands upon the ladder of heaven says to him who is beholding the dream, "I am the Lord God of Abraham thy father, and the God of Isaac; be not Afraid." This oracle and this vision were also the firmest support of the soul devoted to the practice of virtue, inasmuch as it taught it that the Lord and God of the universe is both these things also to his own race, being entitled both the Lord and God of all men, and of his grandfathers and ancestors, and being called by both names in order that the whole world and the man devoted to virtue might have the same inheritance; since it is also said, "The Lord himself is his Inheritance." XXVI. 1.160. But do not fancy that it is an accidental thing here for him to be called in this place the God and Lord of Abraham, but only the God of Isaac; for this latter is the symbol of the knowledge which exists by nature, which hears itself, and teaches itself, and learns of itself; but Abraham is the symbol of that which is derived from the teaching of others; and the one again is an indigenous and native inhabitant of his country, but the other is only a settler and a foreigner; 1.161. for having forsaken the language of those who indulge in sublime conversations about astronomy, a language imitating that of the Chaldaeans, foreign and barbarous, he was brought over to that which was suited to a rational being, namely, to the service of the great Cause of all things. 1.162. Now this disposition stands in need of two powers to take care of it, the power that is of authority, and that of conferring benefits, in order that in accordance with the authority of the governor, it may obey the admonitions which it receives, and also that it may be greatly benefited by his beneficence. But the other disposition stands in need of the power of beneficence only; for it has not derived any improvement from the authority which admonishes it, inasmuch as it naturally claims virtue as its own, but by reason of the bounty which is showered upon it from above, it was good and perfect from the beginning; 1.163. therefore God is the name of the beneficent power, and Lord is the title of the royal power. What then can any one call a more ancient and important good, than to be thought worthy to meet with unmixed and unalloyed beneficence? And what can be less valuable than to receive a mixture of authority and liberality? And it appears to me that it was because the practiser of virtue saw that he uttered that most admirable prayer that, "the Lord might be to him as God;" for he desired no longer to stand in awe of him as a governor, but to honour and love him as a benefactor. 1.164. Now is it not fitting that even blind men should become sharpsighted in their minds to these and similar things, being endowed with the power of sight by the most sacred oracles, so as to be able to contemplate the glories of nature, and not to be limited to the mere understanding of the words? But even if we voluntarily close the eye of our soul and take no care to understand such mysteries, or if we are unable to look up to them, the hierophant himself stands by and prompts us. And do not thou ever cease through weariness to anoint thy eyes until you have introduced those who are duly initiated to the secret light of the sacred scriptures, and have displayed to them the hidden things therein contained, and their reality, which is invisible to those who are uninitiated. 1.165. It is becoming then for you to act thus; but as for ye, O souls, who have once tasted of divine love, as if you had even awakened from deep sleep, dissipate the mist that is before you; and hasten forward to that beautiful spectacle, putting aside slow and hesitating fear, in order to comprehend all the beautiful sounds and sights which the president of the games has prepared for your advantage. XXVII. 1.166. There are then a countless number of things well worthy of being displayed and demonstrated; and among them one which was mentioned a little while ago; for the oracles calls the person who was really his grandfather, the father of the practiser of virtue, and to him who as really his father, it has not given any such title; for the scriptures says, "I am the Lord God of Abraham thy father," but in reality Abraham was his grandfather; and then proceeds, "And the God of Isaac," and in this case he does not add, "thy father:" 1.167. is it not then worth while to examine into the cause of this difference? Undoubtedly it is; let us then in a careful manner apply ourselves to the consideration of the cause. Philosophers say that virtue exists among men, either by nature, or by practice, or by learning. On which account the sacred scriptures represent the three founders of the nation of the Israelites as wise men; not indeed originally endowed with the same kind of wisdom, but arriving rapidly at the same end. 1.168. For the eldest of them, Abraham, had instruction for his guide in the road which conducted him to virtue; as we shall show in another treatise to the best of our power. And Isaac, who is the middle one of the three, had a self-taught and self-instructed nature. And Jacob, the third, arrived at this point by industry and practice, in accordance with which were his labours of wrestling and contention. 1.169. Since then there are thus three different manners by which wisdom exists among men, it happens that the two extremes are the most nearly and frequently united. For the virtue which is acquired by practice, is the offspring of that which is derived from learning. But that which is implanted by nature is indeed akin to the others, for it is set below them, as the root for them all. But it has obtained its prize without any rivalry or difficulty. 1.170. So that it is thus very natural for Abraham, as one who had been improved by instruction, to be called the father of Jacob, who arrived at his height of virtue by practice. By which expression is indicated that not so much the relationship of one man to the other, but that the power which is fond of hearing is very ready for learning; the power which is devoted to practice being also well suited for wrestling. 1.171. If, however, this practiser of virtue runs on vigorously towards the end and learns to see clearly what he previously only dreamed of in an indistinct way, being altered and re-stamped with a better character, and being called Israel, that is, "the man who sees God," instead of Jacob, that is, "the supplanter," he then is no longer set down as the son of Abraham, as his father, of him who derived wisdom from instruction, but as the son of Israel, who was born excellent by nature. 1.172. These statements are not fables of my own invention, but are the oracle written on the sacred pillars. For, says the scripture: "Israel having departed, he and all that he had came to the well of the oath, and there he sacrificed a sacrifice to the God of his father Isaac." Do you not now perceive that this present assertion has reference not to the relationship between mortal men, but, as was said before, to the nature of things? For look at what is before us. At one time, Jacob is spoken of as the son of his father Abraham, and at another time he is called Israel, the son of Isaac, on account of the reason which we have thus accurately investigated. XVIII. 1.228. A very glorious boast for the soul, that God should think fit to appear to and to converse with it. And do not pass by what is here said, but examine it accurately, and see whether there are really two Gods. For it is said: "I am the God who was seen by thee;" not in my place, but in the place of God, as if he meant of some other God. 1.229. What then ought we to say? There is one true God only: but they who are called Gods, by an abuse of language, are numerous; on which account the holy scripture on the present occasion indicates that it is the true God that is meant by the use of the article, the expression being, "I am the God (ho Theos);" but when the word is used incorrectly, it is put without the article, the expression being, "He who was seen by thee in the place," not of the God (tou Theou), but simply "of God" (Theou); 1.230. and what he here calls God is his most ancient word, not having any superstitious regard to the position of the names, but only proposing one end to himself, namely, to give a true account of the matter; for in other passages the sacred historian, when he considered whether there really was any name belonging to the living God, showed that he knew that there was none properly belonging to him; but that whatever appellation any one may give him, will be an abuse of terms; for the living God is not of a nature to be described, but only to be. XL. 2.10. Moses moreover represents two persons as leaders of these two companies. The leader of the noble and good company is the self-taught and self-instructed Isaac; for he records that he was weaned, not choosing to avail himself at all of tender, and milk-like, and childish, and infantine food, but only of such as was vigorous and perfect, inasmuch as he was formed by nature, from his very infancy, for acts of virtue, and was always in the prime and vigour of youth and energy. But the leader of the company, which yields and which is inclined to softer measures, is Joseph; |
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| 299. Horace, Carmen Saeculare, 1.17-1.20 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •social status, and augustan laws Found in books: Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 113 |
300. Diodorus Siculus, Historical Library, 1.94.1-1.94.2, 3.57.2-3.57.3, 5.66.3, 7.12.1, 12.9.2-12.9.3, 12.38.3-12.38.4, 12.39.2, 13.6.7, 13.69, 18.74.1-18.74.3, 40.3.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 155, 178, 285; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 333, 334; Feldman (2006), Judaism and Hellenism Reconsidered, 537; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 96; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 147; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 123; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 332, 338; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 38 | 1.94.1. We must speak also of the lawgivers who have arisen in Egypt and who instituted customs unusual and strange. After the establishment of settled life in Egypt in early times, which took place, according to the mythical account, in the period of the gods and heroes, the first, they say, to persuade the multitudes to use written laws was Mneves, a man not only great of soul but also in his life the most public-spirited of all lawgivers whose names are recorded. According to the tradition he claimed that Hermes had given the laws to him, with the assurance that they would be the cause of great blessings, just as among the Greeks, they say, Minos did in Crete and Lycurgus among the Lacedaemonians, the former saying that he received his laws from Zeus and the latter his from Apollo. 1.94.2. Also among several other peoples tradition says that this kind of a device was used and was the cause of much good to such as believed it. Thus it is recorded that among the Arians Zathraustes claimed that the Good Spirit gave him his laws, among the people known as the Getae who represent themselves to be immortal Zalmoxis asserted the same of their common goddess Hestia, and among the Jews Moyses referred his laws to the god who is invoked as Iao. They all did this either because they believed that a conception which would help humanity was marvellous and wholly divine, or because they held that the common crowd would be more likely to obey the laws if their gaze were directed towards the majesty and power of those to whom their laws were ascribed. 3.57.2. Titaea, because she was prudent and had brought about many good deeds for the peoples, was deified after her death by those whom she had helped and her name was changed to Gê. To Uranus were also born daughters, the two eldest of whom were by far the most renowned above all the others and were called Basileia and Rhea, whom some also named Pandora. 3.57.3. of these daughters Basileia, who was the eldest and far excelled the others in both prudence and understanding, reared all her brothers, showing them collectively a mother's kindness; consequently she was given the appellation of "Great Mother"; and after her father had been translated from among men into the circle of the gods, with the approval of the masses and of her brothers she succeeded to the royal dignity, though she was still a maiden and because of her exceedingly great chastity had been unwilling to unite in marriage with any man. But later, because of her desire to leave sons who should succeed to the throne, she united in marriage with Hyperion, one of her brothers, for whom she had the greatest affection. 5.66.3. The males were Cronus, Hyperion, Coeus, Iapetus, Crius, and Oceanus, and their sisters were Rhea, Themis, Mnemosynê, Phoebê, and Tethys. Each one of them was the discoverer of things of benefit to mankind, and because of the benefaction they conferred upon all men they were accorded honours and everlasting fame. 7.12.1. Such was the magnitude of the qualities of virtue possessed by Lycurgus that once, when he went to Delphi, the Pythian priestess delivered to him this utterance: Lycurgus, loved of Zeus and all whose homes Are on Olympius, thou art come upon My wealthy shrine. I wonder how I shall Reveal myself to thee, as god or man; Yet more a god, Lycurgus, hold I thee. Thou com'st in search of goodly laws; and such A system of fair laws shall I now give To thee as never city upon earth Shall e'er possess. 12.9.2. For lying as the city did between two rivers, the Crathis and the Sybaris, from which it derived its name, its inhabitants, who tilled an extensive and fruitful countryside, came to possess great riches. And since they kept granting citizenship to many aliens, they increased to such an extent that they were considered to be far the first among the inhabitants of Italy; indeed they so excelled in population that the city possessed three hundred thousand citizens. Now there arose among the Sybarites a leader of the people named Telys, who brought charges against the most influential men and persuaded the Sybarites to exile the five hundred wealthiest citizens and confiscate their estates. 12.9.3. And when these exiles went to Croton and took refuge at the altars in the market-place, Telys dispatched ambassadors to the Crotoniates, commanding them either to deliver up the exiles or to expect war. 12.38.3. While he was worried over the matter, Alcibiades, his nephew, who was an orphan and was being reared at the home of Pericles, though still a lad showed him a way out of making an explanation of the use of the money. Seeing how his uncle was troubled he asked him the cause of his worry. And when Pericles said, "I am asked for the explanation of the use of the money and I am seeking some means whereby I may be able to render an accounting of it to the citizens," Alcibiades replied, "You should be seeking some means not how to render but how not to render an accounting." 12.38.4. Consequently Pericles, accepting the reply of the boy, kept pondering in what way he could embroil the Athenians in a great war; for that would be the best way, he thought, because of the disturbance and distractions and fears which would the city, for him to escape giving an exact accounting of the money. Bearing upon this expedient an incident happened to him by mere chance for the following causes. 12.39.2. Consequently, when the Assembly convened to consider the affair, the enemies of Pericles persuaded the people to arrest Pheidias and lodged a charge against Pericles himself of stealing sacred property. Furthermore, they falsely accused the sophist Anaxagoras, who was Pericles' teacher, of impiety against the gods; and they involved Pericles in their accusations and malicious charges, since jealousy made them eager to discredit the eminence as well as the fame of the man. 13.6.7. While these events were taking place, Diagoras, who was dubbed "the Atheist," was accused of impiety and, fearing the people, fled from Attica; and the Athenians announced a reward of a talent of silver to the man who should slay Diagoras. 13.69. 1. So when the fleet came to land the multitude turned to the ship of Alcibiades, and as he stepped from it all gave their welcome to the man, congratulating him on both his successes and his return from exile. He in turn, after greeting the crowds kindly, called a meeting of the Assembly, and offering a long defence of his conduct he brought the masses into such a state of goodwill that all agreed that the city had been to blame for the decrees issued against him.,2. Consequently they not only returned to him his property, which they had confiscated, but went further and cast into the sea the stelae on which were written his sentence and all the other acts passed against him; and they also voted that the Eumolpidae should revoke the curse they had pronounced against him at the time when men believed he had profaned the Mysteries.,3. And to cap all they appointed him general with supreme power both on land and on sea and put in his hands all their armaments. They also chose as generals others whom he wished, namely, Adeimantus and Thrasybulus.,4. Alcibiades manned one hundred ships and sailed to Andros, and seizing Gaurium, a stronghold, strengthened it with a wall. And when the Andrians, together with the Peloponnesians who were guarding the city, came out against him en masse, a battle ensued in which the Athenians were the victors; and of the inhabitants of the city many were slain, and of those who escaped some were scattered throughout the countryside and the rest found safety within the walls.,5. As for Alcibiades, after having launched assaults upon the city he left an adequate garrison in the fort he had occupied, appointing Thrasybulus commander, and himself sailed away with his force and ravaged both Cos and Rhodes, collecting abundant booty to support his soldiers. 18.74.1. In Europe, as Polyperchon had come to be regarded with contempt because of his failure at the siege of Megalopolis, most of the Greek cities deserted the kings and went over to Cassander. When the Athenians were unable to get rid of the garrison by the aid of either Polyperchon or Olympias, one of those citizens who were accepted leaders risked the statement in the Assembly that it was for the advantage of the city to come to terms with Cassander. 18.74.2. At first a clamour was raised, some opposing and some supporting his proposal, but when they had considered more carefully what was the expedient course, it was uimously determined to send an embassy to Cassander and to arrange affairs with him as best they could. 18.74.3. After several conferences peace was made on the following terms: the Athenians were to retain their city and territory, their revenues, their fleet, and everything else, and to be friends and allies of Cassander; Munychia was to remain temporarily under the control of Cassander until the war against the kings should be concluded; the government was to be in the hands of those possessing at least ten minae; and whatever single Athenian citizen Cassander should designate was to be overseer of the city. Demetrius of Phalerum was chosen, who, when he became overseer, ruled the city peacefully and with goodwill toward the citizens. |
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301. Dionysius of Halycarnassus, Roman Antiquities, 1.89.2-1.89.3, 2.25, 3.10.4-3.10.5, 7.58.3, 11.3-11.4, 12.11-12.14 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •food laws, permitted and non-permitted species •adultery, roman laws against •laws, sacral law •agrarian laws Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 332; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 162; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 62; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 161 | 1.89.2. and remembers those who joined with them in their settlement, the Pelasgians who were Argives by descent and came into Italy from Thessaly; and recalls, moreover, the arrival of Evander and the Arcadians, who settled round the Palatine hill, after the Aborigines had granted the place to them; and also the Peloponnesians, who, coming along with Hercules, settled upon the Saturnian hill; and, last of all, those who left the Troad and were intermixed with the earlier settlers. For one will find no nation that is more ancient or more Greek than these. 1.89.3. But the admixtures of the barbarians with the Romans, by which the city forgot many of its ancient institutions, happened at a later time. And it may well seem a cause of wonder to many who reflect on the natural course of events that Rome did not become entirely barbarized after receiving the Opicans, the Marsians, the Samnites, the Tyrrhenians, the Bruttians and many thousands of Umbrians, Ligurians, Iberians and Gauls, besides innumerable other nations, some of whom came from Italy itself and some from other regions and differed from one another both in their language and habits; for their very ways of life, diverse as they were and thrown into turmoil by such dissoce, might have been expected to cause many innovations in the ancient order of the city. 2.25. 1. But Romulus, without giving either to the husband an action against his wife for adultery or for leaving his home without cause, or to the wife an action against her husband on the ground of ill-usage or for leaving her without reason, and without making any laws for the returning or recovery of the dowry, or regulating anything of this nature, by a single law which effectually provides for all these things, as the results themselves have shown, led the women to behave themselves with modesty and great decorum.,2. The law was to this effect, that a woman joined to her husband by a holy marriage should share in all his possessions and sacred rites. The ancient Romans designated holy and lawful marriages by the term "farreate," from the sharing of far, which we call zea; for this was the ancient and, for a long time, the ordinary food of all the Romans, and their country produces an abundance of excellent spelt. And as we Greeks regard barley as the most ancient grain, and for that reason begin our sacrifices with barley-corns which we call oulai, so the Romans, in the belief that spelt is both the most valuable and the most ancient of grains, in all burnt offerings begin the sacrifice with that. For this custom still remains, not having deteriorated into first-offerings of greater expense.,3. The participation of the wives with their husbands in this holiest and first food and their union with them founded on the sharing of all their fortunes took its name from this sharing of the spelt and forged the compelling bond of an indissoluble union, and there was nothing that could annul these marriages.,4. This law obliged both the married women, as having no other refuge, to conform themselves entirely to the temper of their husbands, and the husbands to rule their wives as necessary and inseparable possessions.,5. Accordingly, if a wife was virtuous and in all things obedient to her husband, she was mistress of the house to the same degree as her husband was master of it, and after the death of her husband she was heir to his property in the same manner as a daughter was to that of her father; that is, if he died without children and intestate, she was mistress of all that he left, and if he had children, she shared equally with them. But if she did any wrong, the injured party was her judge and determined the degree of her punishment.,6. Other offences, however, were judged by her relations together with her husband; among them was adultery, or where it was found she had drunk wine â a thing which the Greeks would look upon as the least of all faults. For Romulus permitted them to punish both these acts with death, as being the gravest offences women could be guilty of, since he looked upon adultery as the source of reckless folly, and drunkenness as the source of adultery.,7. And both these offences continued for a long time to be punished by the Romans with merciless severity. The wisdom of this law concerning wives is attested by the length of time it was in force; for it is agreed that during the space of five hundred and twenty years no marriage was ever dissolved at Rome. But it is said that in the one hundred and thirty-seventh Olympiad, in the consulship of Marcus Pomponius and Gaius Papirius, Spurius Carvilius, a man of distinction, was the first to divorce his wife, and that he was obliged by the censors to swear that he had married for the purpose of having children (his wife, it seems, was barren); yet because of his action, though it was based on necessity, he was ever afterwards hated by the people. These, then, are the excellent laws which Romulus enacted concerning women, by which he rendered them more observant of propriety in relation to their husbands. But those he established with respect to reverence and dutifulness of children toward their parents, to the end that they should honour and obey them in all things, both in their words and actions, were still more august and of greater dignity and vastly superior to our laws. 3.10.4. This, then, is one argument we offer in support of our claim, in virtue of which we will never willingly yield the command to you. Another argument â and do not take this as said by way of censure or reproach of you Romans, but only from necessity â is the fact that the Alban race has to this day continued the same that it was under the founders of the city, and one cannot point to any race of mankind, except the Greeks and Latins, to whom we have granted citizenship; whereas you have corrupted the purity of your body politic by admitting Tyrrhenians, Sabines, and some others who were homeless, vagabonds and barbarians, and that in great numbers too, so that the true-born element among you that went out from our midst is become small, or rather a tiny fraction, in comparison with those who have been brought in and are of alien race. 3.10.5. And if we should yield the command to you, the base-born will rule over the true-born, barbarians over Greeks, and immigrants over the native-born. For you cannot even say this much for yourself, that you have not permitted this immigrant mob to gain any control of public affairs but that you native-born citizens are yourselves the rulers and councillors of the commonwealth. Why, even for your kings you choose outsiders, and the greatest part of your senate consists of these newcomers; and to none of these conditions can you assert that you submit willingly. For what man of superior rank willingly allows himself to be ruled by an inferior? It would be great folly and baseness, therefore, on our part to accept willingly those evils which you must own you submit to through necessity. 7.58.3. After this the preliminary decree for the trial was drawn up and Marcius was given time till the third market-day to prepare his defence. The Romans had markets then, as now, every eighth day, upon which days the plebeians resorted to the city from the country and exchanged their produce for the goods they bought, settled their grievances in court, and ratified by their votes such matters of public business as either the laws assigned or the senate referred to them for decision; and as the greater part of them were small farmers and poor, they passed in the country the seven days intervening between the markets. 11.3. 1. Rome being thus deserted by her best element and having lost every vestige of her liberty, the nations which had been conquered by her thought they now had the most favourable opportunity both to avenge the insults they had received and to repair the losses they had sustained, believing that the commonwealth was sick because of the oligarchy and would no longer be able either to assemble its forces or to act in concord or to take hold of the affairs of state; and accordingly they prepared everything that was necessary for war and marched against Rome with large armies.,2. At one and the same time the Sabines made a raid into that part of the Roman territory that bordered on theirs and, after possessing themselves of much booty and killing large numbers of husbandmen, encamped at Eretum (this town is situated near the river Tiber at the distance of one hundred and forty stades from Rome),,3. and the Aequians made a raid into the territory of the Tusculans that adjoined their own, and having laid waste much of it, placed their camp at the town of Algidum. When the decemvirs were informed of the attack of their enemies, they were confounded, and assembling their organized bands, they consulted with them what measures they ought to take.,4. That they ought to send an army outside their borders and not wait till the enemies' forces advanced to Rome itself was the opinion of all; but they were in great perplexity, first, whether they should call to arms all the Romans, even those who hated their administration, and second, in what sort of way they should make the levy, whether in an arbitrary and uncompromising manner, as had been the practice of both the kings and the consuls, or with indulgence and moderation.,5. They thought that another point also deserved no small consideration, namely, who were to ratify their decisions regarding war and to vote the levy, whether the senate or the plebeians, or neither, since they were suspicious of both, but instead the decemvirs should confirm their own decisions. At last, after long consultation, they concluded to assemble the senate and prevail on that body to vote for war and to allow them to make the levy.,6. For if both these measures were ratified by the senate, they imagined, first, that all would yield ready obedience, particularly since the tribunician power had been suppressed, which alone could legally oppose the orders of those in power; and, in the next place, that if they were subservient to the senate and carried out its orders, they would appear to have received in a legal manner their authority to begin war. 11.4. 1. After they had taken this resolution and had prepared those of their friends and relations who were to deliver in the senate the opinions that would further their cause and to oppose those who did not entertain the same sentiments, they went to the Forum, and bringing forward the crier, ordered him to summon the senators by name. But not one of the moderates paid heed to them.,2. When the crier shouted repeatedly and no one appeared but the flatterers of the oligarchy, among whom was to be found the most profligate element of the city, everyone who happened to be in the Forum at the time marvelled that the decemvirs, who had never assembled the senate on any account, recognized then for the first time that there was also among the Romans a council of worthy men whose duty it was to consult about the public interests.,3. The decemvirs, observing that the senators did not answer to their names, attempted to have them brought from their houses; but learning that the greater part of these had been left empty, they deferred the matter till the next day. In the meantime they sent into the country and summoned them from thence. When the senate-chamber was full, Appius, the chief of the decemvirate, came forward and informed them that war was being made upon Rome from two sides, by the Aequians and by the Sabines. And he delivered a very carefully prepared speech, the upshot of which was to get them to vote for the levying of an army and sending it out speedily, since the crisis admitted of no delay.,4. While he was thus speaking, Lucius Valerius, surnamed Potitus, rose up, a man who thought very highly of himself because of his ancestry; for his father was that Valerius who took the Capitol by siege when it was occupied by Herdonius the Sabine and recovered the fortress, though he himself lost his life in the action, and his grandfather on his father's side was Publicola, who expelled the kings and established the aristocracy.,5. Appius, observing him as he was still coming forward and expecting he would say something against him, said: "This is not your turn, Valerius, and it is not fitting for you to speak now. But when these senators who are older and more honoured than you have delivered their opinions, then you also will be called upon and will say what you think proper. For the present be silent and sit down." "But it is not about these matters that I have risen to speak," Valerius said, "but about others of greater moment and more urgent, of which I think the senate ought first to hear.,6. And from what they shall hear they will know whether these matters for which you decemvirs have assembled them are more necessary to the commonwealth than those which I shall speak about. Well, then, do not refuse the floor to me, who am a senator and a Valerius and one who desires to speak in the interest of the safety of the commonwealth. But if you persist in your usual arrogance toward everybody, what tribunes shall I call upon to assist me? For this relief to oppressed citizens has been abolished by you decemvirs.,7. And yet what greater wrong is there than this, that I, a Valerius, like a man of the lowest rank, do not enjoy equality, but stand in need of the tribunician power? However, since we have been deprived of that magistracy, I call for assistance upon all of you who together with this man have assumed the power of that magistracy also and exercise dominion over the commonwealth. I am not unaware, to be sure, that I do this in vain, but I desire to make your conspiracy manifest to all and show that you have thrown the affairs of the commonwealth into confusion and that you all have the same purpose. Rather, I call upon you alone, Quintus Fabius Vibulanus, you who have been honoured with three consulships, in case you still preserve the same sentiments. Rise up, therefore, and relieve the oppressed; for the eyes of the senate are fixed upon you." 12.11. 2. The Tyrrhenian, having heard of the overflowing of the Alban lake and knowing already the ancient oracles concerning it, laughed and said: "What a fine thing it is to know beforehand the things that are to be! Thus, you Romans in your ignorance of what is to happen are waging an endless war and are expending fruitless toils, in the belief that you will overthrow the city of Veii; whereas, if anyone had revealed to you that it is fated for this city to be captured only when the lake beside the Alban mount, lacking its natural springs, shall no longer mingle its waters with the sea, you would have desisted from exhausting yourselves and at the same time troubling us.",3. Upon hearing this, the Roman took the matter very seriously to heart; for the time being he went his way, (14) but the next day, after telling the tribunes what he had in mind, he came to the same place unarmed, so that the Tyrrhenian might conceive no suspicion of a plot on his part. When he had uttered the usual greetings, he first talked about the embarrassment in which the Roman army found itself, mentioning sundry matters which he thought would give pleasure to the Tyrrhenian, and then asked him to interpret for him some signs and prodigies which had recently appeared to the tribunes.,4. The soothsayer was won over by his words, fearing no treachery, and after ordering those who were with him to stand aside, he himself followed the centurion unattended. The Roman kept leading him farther and farther from the wall by a line of conversation planned to deceive him, and when he was near the wall of circumvallation, seizing him by the waist with both hands, he lifted him up and carried him off to the Roman camp. 12.12. 1. (15) The tribunes, by using arguments designed to conciliate this man as well as threats of torture to frighten him, caused him to declare all that he had been concealing with regard to the Alban lake; then they also sent him to the senate. The senators were not all of the same opinion; but some thought that the Tyrrhenian was something of a rascal and charlatan and falsely attributed to the deity what he said about the oracle, while others thought that he had spoken in all sincerity.,2. (16) While the senate was in this quandary, the messengers who had been sent earlier to Delphi arrived, bringing oracles agreeing with those already announced by the Tyrrhenian. These declared that the gods and genii to whom had been allotted the oversight of the city of Veii guaranteed to maintain for them unshaken the good fortune of their city as handed down from their ancestors for only so long a time as the springs of the Alban lake should continue to overflow and run down to the sea;,3. but that when these should forsake their natural bent and, quitting their ancient courses, should turn aside to others, so as to mingle no longer with the sea, then too their city would be overthrown. This would be brought about in a short time by the Romans if by means of channels dug in other places they should divert the overflowing warm waters into the plains that were remote from the sea. Upon learning of this, the Romans at once put the engineers in charge of the operation. 12.13. 1. (17) When the Veientes learned of this from a prisoner, they wished to send heralds to their besiegers to seek a termination of the war before the city should be taken by storm; and the oldest citizens were appointed envoys.,2. When the Roman senate voted against making peace, the other envoys left the senate-chamber in silence, but the most prominent of their number and the one who enjoyed the greatest reputation for skill in divination stopped at the door, and looking round upon all who were present in the chamber, said: "A fine and magimous decree you have passed, Romans, you who lay claim to the leadership of your neighbours on the ground of valour, when you disdain to accept the submission of a city, neither small nor undistinguished, which offers to lay down its arms and surrender itself to you, but wish to destroy it root and branch, neither fearing the wrath of Heaven nor regarding the indignation of men!,3. In return for this, avenging justice shall come upon you from the gods, punishing you in like manner. For after robbing the Veientes of their country you shall ere long lose your own.",4. (18) When the city was being captured a short time after this, some of the inhabitants engaged with the enemy, and after showing themselves brave men and slaying many, were cut down, and others perished by taking their own lives; those, however, who because of cowardice and pusillanimity regarded any hardships as less terrible than death, threw down their arms and surrendered themselves to the conquerors. 12.14. 1. (19) The dictator Camillus, by whose generalship the city had been captured, after taking his stand with the most prominent Romans upon a height from which the entire city was visible, first congratulated himself upon his present good fortune, in that it had fallen to his lot to destroy without hardship a great and prosperous city which was no unimportant part of Tyrrhenia â a country at that time flourishing and the most powerful of any of the nations inhabiting Italy â and which had constantly disputed the leadership with the Romans and had continued to endure many wars unto the tenth generation, and from the time when it began to wage war and to be besieged continuously had endured the siege for ten years, experiencing every kind of fortune.,2. (20) Then, remembering that men's happiness hangs upon a slight turn of the scales and that no blessings continue steadfast, he stretched out his hands toward heaven and prayed to Jupiter and the other gods that, if possible, his present good fortune might not prove a cause of hatred against either him or his country; but that if any calamity was destined to befall the city of Rome in general or his own life as a counterbalance to their present blessings, it might be very slight and moderate. |
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302. Philo of Alexandria, On The Posterity of Cain, 10-11, 128, 141, 148, 46-49, 73-74, 97, 180 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Sly (1990), Philo's Perception of Women, 85 | 180. And the leader of this opinion is O the brother of the skin-wearing Er. "For he," says the scripture, "knowing that the seed would not be his, when he went in unto his brother's wife, spilled his seed upon the Ground:" he transgressed all the boundaries of self-love and of fondness for pleasure. |
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303. Philo of Alexandria, On The Sacrifices of Cain And Abel, 32, 57, 31 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 31. For she, when she spoke of what she had stored up in her magazines, such as colours, sounds, flavours, smells, distinctive qualities, powers relating to touch and to every one of the outward senses, and having softened them all by the allurements which she offered to the hearing, made no mention at all of those other qualities which are her misfortunes and diseases; which, however, you will of necessity experience if you choose those pleasures which she offers; that so, being borne aloft by the breeze of some advantage, you may be taken in her toils. |
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| 304. Lucretius Carus, On The Nature of Things, None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 82 |
| 305. Philo of Alexandria, De Providentia, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2, 62; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 |
| 306. Livy, History, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Isaac (2004), The invention of racism in classical antiquity, 453 |
| 307. Anon., Sibylline Oracles, 2.95-2.96, 2.170-2.174, 3.29-3.34, 3.69, 3.547-3.548, 3.591-3.593, 3.601-3.607, 4.25-4.26, 4.127, 5.161, 5.249 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 116; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 109, 157; Wright (2015), The Letter of Aristeas : 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' 259 |
| 308. Ovid, Amores, 2.2, 3.7 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •marriage laws •adultery, roman laws against Found in books: Pandey (2018), The Poetics of Power in Augustan Rome, 115, 116; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 6 |
309. Philo of Alexandria, On Rewards And Punishments, 152 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •kosher laws Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 414 | 152. And the proselyte who has come over being lifted up on high by good fortune, will be a conspicuous object, being admired and pronounced happy in two most important particulars, in the first place because he has come over to God of his own accord, and also because he has received as a most appropriate reward a firm and sure habitation in heaven, such as one cannot describe. But the man of noble descent, who has adulterated the coinage of his noble birth, will be dragged down to the lowest depths, being hurled down to Tartarus and profound darkness, in order that all men who behold this example may be corrected by it, learning that God receives gladly virtue which grows out of hostility to him, utterly disregarding its original roots, but looking favourably on the whole trunk from its lowest foundation, because it has become useful and has changed its nature so as to become fruitful. XXVII. |
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310. Philo of Alexandria, On Curses, 1, 10-15, 152, 16-17, 171-172, 18-19, 2, 20-29, 3, 30-39, 4, 40-49, 5, 50-51, 6-7, 145 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 145. On this account it is, that God always judiciously limits and brings out with wise moderation his first benefits, stopping them before those who partake of them become wanton through satiety; and then he bestows others in their stead; and again a third class of advantages instead of the second set, and so on, continually substituting new blessings for those of older date, at one time giving such as are different from those which went before, and at another time such as are almost identical with them; for the creature is never wholly destitute of the blessings bestowed by God, since if he were he would be utterly destroyed; but he is unable to endure an unlimited and measureless abundance of them. On which account, as he is desirous that we should derive advantage from the benefits which he bestows upon us, he weighs out what he gives so as to proportion it to the strength of those who receive it. XLIV. |
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311. Ovid, Ars Amatoria, 1.31-1.34, 1.73-1.74, 1.177-1.228, 2.277 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •marriage laws •sumptuary laws Found in books: Pandey (2018), The Poetics of Power in Augustan Rome, 116, 181; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 58| 1.31. Este procul, vittae tenues, insigne pudoris, 1.32. rend= 1.33. Nos venerem tutam concessaque furta canemus, 1.34. rend= 1.73. Quaque parare necem miseris patruelibus ausae 1.74. rend= 1.177. Ecce, parat Caesar domito quod defuit orbi 1.178. rend= 1.179. Parthe, dabis poenas: Crassi gaudete sepulti, 1.180. rend= 1.181. Ultor adest, primisque ducem profitetur in annis, 1.182. rend= 1.183. Parcite natales timidi numerare deorum: 1.184. rend= 1.185. Ingenium caeleste suis velocius annis 1.186. rend= 1.187. Parvus erat, manibusque duos Tirynthius angues 1.188. rend= 1.189. Nunc quoque qui puer es, quantus tum, Bacche, fuisti, 1.190. rend= 1.191. Auspiciis annisque patris, puer, arma movebis, 1.192. rend= 1.193. Tale rudimentum tanto sub nomine debes, 1.194. rend= 1.195. Cum tibi sint fratres, fratres ulciscere laesos: 1.196. rend= 1.197. Induit arma tibi genitor patriaeque tuusque: 1.198. rend= 1.199. Tu pia tela feres, sceleratas ille sagittas: 1.200. rend= 1.201. Vincuntur causa Parthi: vincantur et armis; 1.202. rend= 1.203. Marsque pater Caesarque pater, date numen eunti: 1.204. rend= 1.205. Auguror, en, vinces; votivaque carmina reddam, 1.206. rend= 1.207. Consistes, aciemque meis hortabere verbis; 1.208. rend= 1.209. Tergaque Parthorum Romanaque pectora dicam, 1.210. rend= 1.211. Qui fugis ut vincas, quid victo, Parthe, relinquis? 1.212. rend= 1.213. Ergo erit illa dies, qua tu, pulcherrime rerum, 1.214. rend= 1.215. Ibunt ante duces onerati colla catenis, 1.216. rend= 1.217. Spectabunt laeti iuvenes mixtaeque puellae, 1.218. rend= 1.219. Atque aliqua ex illis cum regum nomina quaeret, 1.220. rend= 1.221. Omnia responde, nec tantum siqua rogabit; 1.222. rend= 1.223. Hic est Euphrates, praecinctus harundine frontem: 1.224. rend= 1.225. Hos facito Armenios; haec est Danaëia Persis: 1.226. rend= 1.227. Ille vel ille, duces; et erunt quae nomina dicas, 1.228. rend= 2.277. Aurea sunt vere nunc saecula: plurimus auro | |
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| 312. Julius Caesar, De Bello Civli, 1.5.4, 3.96.1-3.96.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •laws •sumptuary laws Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 39; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 149 |
| 313. Julius Caesar, De Bello Gallico, 2.15.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •sumptuary laws Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 39 |
| 314. Horace, Sermones, 1.2, 1.5.10, 1.9.68-1.9.70, 1.14.2-1.14.3, 1.19.7, 1.22.5, 6.24.14, 6.30.18 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •social status, and augustan laws •inheritance, stretching of laws on •food laws •codex theodosianus, general laws related to specific cases Found in books: Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 113, 114; Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 76, 77, 87, 258; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 123 |
| 315. Horace, Odes, 2.4.7, 3.11 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •history and historiography, laws of •marriage laws Found in books: Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 82; Pandey (2018), The Poetics of Power in Augustan Rome, 109 |
| 316. Philo of Alexandria, That The Worse Attacks The Better, 138-139, 279, 295, 49, 44 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 |
317. Philo of Alexandria, On Drunkenness, 17, 205, 94, 142 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 142. He also besides delivers this further statement, that the laws which are established in accordance with truth are at once everlasting; since right reason, which is law, is not perishable. For also, on the other hand, the contrary thing, namely lawlessness, is a thing of brief existence, and by its own intrinsic nature easily destructible, as it is confessed to be by all persons of sound sense. |
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318. Philo of Alexandria, On Flight And Finding, 101, 208, 65-70, 72, 63 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 72 | 63. This, too, one of the most eminent among the men who have been admired for their wisdom has asserted, speaking in a magnificent strain in the Theaetetus, where he says, "But it is impossible for evils to come to and end. For it is indispensable that there should always be something in opposition to God. And it is equally impossible that it should have a place in the divine regions; but it must of necessity hover around mortal nature and this place where we live; on which account we ought to endeavor to flee from this place as speedily as possible. And our flight will be a likening of ourselves to God, to the best of our power. And such a likening consists of being just and holy in conjunction with Prudence." |
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| 319. Sallust, Iugurtha, 5.5, 6.1, 32.4, 41.4, 95.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •sumptuary laws Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 42, 215 |
| 320. Sallust, Catiline, 2.5, 5.8, 8.1, 10.1, 11.5, 12.2, 13.4-13.5, 24.3, 25.2-25.4, 52.7, 52.22 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •sumptuary laws Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 42, 45, 89 |
| 321. Seneca The Elder, Controversies, 1.4 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •adultery, athenian laws against •adultery, roman laws against Found in books: Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 164 |
322. Philo of Alexandria, That God Is Unchangeable, 143, 16-17, 4, 67-68, 71, 18 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Sly (1990), Philo's Perception of Women, 85 | 18. For the sake of one of the objects which I have mentioned, it is glorious even to quit life itself. But these men say that, unless they are likely to gain some pleasure by the pursuit of them, they would disregard the whole lot of themù glorious objects as they are. Therefore, the incorruptible God banishes the wicked exposition of unnatural opinion, which is named O. |
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323. Philo of Alexandria, That Every Good Person Is Free, 75, 109 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 392 | 109. and the other said with great fortitude, "Beat Aristarchus's skin, for you cannot beat Aristarchus himself." These instances of brave fortitude, wholly full of daring, exceed in no slight degree the nobleness of those heroes, because the one class have a glory handed down to them by their ancestors without any actions of their own, while the fame of the others is founded on deeds of virtue deliberately performed, which very naturally make immortal those who practise them in a guileless spirit. XVII. |
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| 324. Vitruvius Pollio, On Architecture, None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Oksanish (2019), Benedikt Eckhardt, and Meret Strothmann, Law in the Roman Provinces, 82 |
325. Anon., Rhetorica Ad Herennium, 2.34, 4.53.67 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •sumptuary laws •food laws, eating without discrimination Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 335; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 78 | 2.34. Again, the Proposition is defective if it is based on a false enumeration and we present fewer possibilities than there are in reality, as follows: "There are two things, men of the jury, which ever impel men to crime: luxury and greed." "But what about love?," some one will say, "ambition, superstition, the fear of death, the passion for power, and, in short, the great multitude of other motives?" Again the enumeration is false when the possibilities are fewer than we present, as follows: "There are three emotions that agitate all men: fear, desire, and worry." Indeed it had been enough to say fear and desire, since worry is necessarily conjoined with both. Again, the Proposition is defective if it traces things too far back, as follows: "Stupidity is the mother and matter of all evils. She gives birth to boundless desires. Furthermore, boundless desires have neither end nor limit. They breed avarice. Avarice, further, drives men to any crime you will. Thus it is avarice which has led our adversaries to take this crime upon themselves." Here what was said last was enough for a Proposition, lest we copy Ennius and the other poets, who are licensed to speak as follows: "O that in Pelion's woods the firwood timbers had not fallen to the ground, cut down by axes, and that therefrom had not commenced the undertaking to begin the ship which now is named with the name of Argo, because in it sailed the picked Argive heroes who were seeking the golden fleece of the ram from the Colchians, with guile, at King Pelias' command. For then never would my mistress, misled, have set foot away from home." Indeed here it were adequate, if poets had a care for mere adequacy, to say: "Would that my misled mistress had not set foot away from home." In the Proposition, then, we must also carefully guard against this tracing of things back to their remotest origin; for the Proposition does not, like many others, need to be refuted, but is on its own account defective. |
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| 326. Augustus, Res Gestae Divi Augusti, 19, 27 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Pandey (2018), The Poetics of Power in Augustan Rome, 181 |
| 327. Propertius, Elegies, 2.7, 2.31-2.32, 3.4, 3.11.57, 4.11 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •social status, and augustan laws •marriage laws •laws Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 73; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 113; Pandey (2018), The Poetics of Power in Augustan Rome, 101, 115, 116, 181 |
328. Philo of Alexandria, On The Life of Joseph, 1, 130-139, 156, 28-31, 69, 83, 10 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 10. But his father, being afraid lest from his meeting with his brothers there might arise some quarrel and disturbance with them, inasmuch as they bore ill will against him on account of the dreams which he had seen, sent them away to keep their flocks at a distance, but retained him at home till a fitting season, knowing that time is said to be a powerful physician for all the passions and diseases of the soul, and a remover of grief, and an extinguisher of anger, and a healer of fear; for it softens and mitigates everything, even such things as are, according to their own nature, hard to be cured. |
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329. Philo of Alexandria, On Giants, 25 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •laws, particular •laws, unwritten •particular laws Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 152 | 25. But think not that thus this taking away, could be by means of cutting off or separation; but it is here, as is the case in an operation effected by fire, which can light ten thousand torches, without itself being diminished the least atom, or ceasing to remain as it was before. Something like this also is the nature of knowledge. For though it has made all its pupils, and all who have become acquainted with it, learned, still it is in no degree diminished itself, but very often it even becomes improved, just as, they say, that fountains sometimes are by being drained dry; for, it is said, that they sometimes become sweeter by such a process. |
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330. Philo of Alexandria, Who Is The Heir, 2.42, 11.59 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 210; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 284. And the expression, "After having lived in peace," is used with much propriety; because nearly all or the greater portion of the human race lives rather in war and among all the evils of war. And of wars, one kind proceeds from external enemies, and is brought on by want of reputation, and by lowness of origin, and by other things of that kind. But another kind arises from one's domestic enemies; some about the body, such as weaknesses, stains, all kinds of mutilations, and a whole body of other unspeakable evils; and others affecting the soul, such as passions, diseases, infirmities, terrible and most grievous inflictions, and incurable calamities arising from folly and injustice, and other similar evils. |
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| 331. Philo of Alexandria, Plant., 117-122, 124-135, 168, 123 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 161, 162 |
| 332. Philo of Alexandria, On The Decalogue, 1, 106-121, 142, 150-175, 19-20, 45, 50-52, 81, 132 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 |
333. Philo of Alexandria, On The Life of Abraham, 121, 217-224, 275-276, 4-6, 8, 60 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 60. Let thus much, then, be said generally about the three persons, since it was absolutely necessary; but we must now proceed in regular order, to speak of those qualities in which each separate individual surpasses the others, beginning with him who is first mentioned. Now he, being an admirer of piety, the highest and greatest of all virtues, laboured earnestly to follow God, and to be obedient to the injunctions delivered by him, looking not only on those things as his commands which were signified to him by words and facts, but those also which were indicated by more express signs through the medium of nature, and which the truest of the outward senses comprehends before the uncertain and untrustworthy hearing can do so; |
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334. Philo of Alexandria, On The Eternity of The World, 147-148, 146 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 149 | 146. But if we must speak of the arts as coeval with the race of mankind, then we must speak, drawing our arguments from natural history, and not inconsiderately or carelessly. And what is this history? The destruction of the things on the earth, not all together, but of the greatest number of them, is attributed to two principal causes, the indescribable violence and power of fire and water. And they say that each of these elements attacks them in its turn, after very long periods of revolving years. |
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335. Philo of Alexandria, On Husbandry, 123, 176, 180, 51, 96-97, 66 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 66. Therefore since the mind, the ruler of the flock, having taken the flock of the soul, using the law of nature as its teacher, governs it consistently and vigorously, rendering it worthy of approbation and great praise; but when it manages it sluggishly and indulgently, with a disregard of law, then it renders it blameable. Very naturally, therefore, the one will assume the name of a king, being addressed as a shepherd, but the other will only have the title of a confectioner, or of a baker, being called a keeper of sheep, supplying the means of feasting and gluttonous eating to cattle accustomed to gorge themselves to satiety. XV. |
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| 336. Philo of Alexandria, On Planting, 117-122, 124-135, 168, 123 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 161, 162 |
| 337. Philo of Alexandria, Allegorical Interpretation, 1.19, 1.65, 1.101-1.102, 1.106, 2.50-2.52, 2.99-2.105, 3.46-3.50, 3.131, 3.139-3.140, 3.185-3.187 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •law of nature, mosaic laws consonant with •laws •on the special laws •nature, laws of •dietary laws biblical •dietary laws demonological interpretation of •dietary laws natural interpretation of Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 159, 161; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 210; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 77; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 175, 183; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 |
338. Philo of Alexandria, On The Confusion of Tongues, 129, 140, 168-182, 72, 39 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 152 | 39. But many, who are not able vigorously to refute the plausible inventions of the sophists, because they have not very much practised discussion by reason of their continued application to action, having taken refuge in the alliance of the only wise Being, and have besought him to become their defender. As one of the friends of Moses, when praying, says in his hymns, "Let the treacherous lips become Mute;" and how can they become mute if they are not curbed by the only being who has speech itself as his subject? |
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| 339. Philo of Alexandria, Questions On Genesis, 1.79-1.80, 2.62, 3.20-3.21, 4.184 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •laws, unwritten •laws, unwritten, rabbinic oral law and •law, laws •laws •laws, written •written laws •written law, and higher laws Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1, 162; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 77; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 108; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 72; Sly (1990), Philo's Perception of Women, 27 |
340. Philo of Alexandria, On The Creation of The World, 1, 12, 127, 142-143, 157, 2, 47-52, 7, 72-75, 3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1, 2, 148, 151, 159, 161, 209; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 3. And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated. |
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| 341. Philo of Alexandria, Questions On Exodus, 2.42, 11.59 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •law of nature, mosaic laws consonant with •nature, laws of Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 210; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 |
| 342. Philo of Alexandria, On The Preliminary Studies, 177, 34-38, 40-44, 49, 134 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 266 |
343. Philo of Alexandria, On The Change of Names, 16, 163, 171-172, 83-88, 204 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 266 | 204. Very righteously, therefore, does the good man pray that this his only son, Ishmael, may be sound in mind and health, because of those persons who do not listen in a sincere spirit to the sacred admonitions, whom Moses has expressly forbidden to come into the assembly of the Ruler of the universe, |
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344. Philo of Alexandria, On The Migration of Abraham, 101, 124, 127-128, 130, 178-181, 20, 43-44, 47-50, 67, 89-93, 155 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 114 | 155. This is he who not only rejoiced in a few species of desire, but who also chose to pass by none whatever entirely, so that he might obtain the whole entire genus in which every species is included; for it is said that, "the mixed multitude that was among them desired all kinds of Concupiscence," that is to say, the very genus of concupiscence itself, and not some one species; and sitting down they wept. For the mind is conscious that it is possessed of but slight power, and when it is not able to obtain what it desires, it weeps and groans; and yet it ought to rejoice when it fails to be able to indulge its passions, or to become infected with diseases, and it ought to think their want and absence a very great piece of good fortune. |
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345. Plutarch, Advice To Bride And Groom, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 161 | 144d. were similarly made furious and frantic by perfumes, it would be a dreadful thing for their husbands not to abstain from perfume, but for the sake of their own brief pleasure to permit their wives to suffer in this way. Now inasmuch as women are affected in this way, not by their husband's using perfume, but by their having connexion with other women, it is unfair to pain and disturb them so much for the sake of a trivial pleasure, and not to follow with wives the practice observed in approaching bees (because these insects are thought to be irritable and bellicose towards men who have been with women) â to be pure and clean from all connexion with others when they approach their wives. Those who have to go near elephants do not put on bright clothes, |
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346. Plutarch, Comparison of Lucullus With Cimon, 1.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 272| 1.3. σχολὴ μὲν οὖν καὶ ἡσυχία καὶ διατριβὴ περὶ λόγους ἡδονήν τινα καὶ θεωρίαν ἔχοντας εὐπρεπέστατον ἀνδρὶ πρεσβύτῃ καὶ πεπαυμένῳ πολέμων καὶ πολιτείας παραμύθιον τὸ δʼ ἐφʼ ἡδονὴν, ὡς τέλος, καταστρέψαντα τὰς καλὰς πράξεις ἤδη λοιπὸν Ἀφροδίσια τῶν πολέμων καὶ στρατηγιῶν ἄγοντα παίζειν καὶ τρυφᾶν οὐκ ἄξια τῆς καλῆς Ἀκαδημείας, οὐδέ τὸν Ξενοκράτη ζηλοῦντος, ἀλλʼ ἐγκεκλικότος πρὸς τὸν Ἐπίκουρον. | 1.3. |
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| 347. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 233 |
348. Plutarch, Cimon, 2.3-2.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 118| 2.3. εἰκόνα δὲ πολὺ καλλίονα νομίζοντες εἶναι τῆς τὸ σῶμα καὶ τὸ πρόσωπον ἀπομιμουμένης τὴν τὸ ἦθος καὶ τὸν τρόπον ἐμφανίζουσαν, ἀναληψόμεθα τῇ γραφῇ τῶν παραλλήλων βίων τὰς πράξεις τοῦ ἀνδρός, τἀληθῆ διεξιόντες. ἀρκεῖ γὰρ ἡ τῆς μνήμης χάρις· ἀληθοῦς δὲ μαρτυρίας οὐδʼ ἂν αὐτὸς ἐκεῖνος ἠξίωσε μισθὸν λαβεῖν ψευδῆ καὶ πεπλασμένην ὑπὲρ αὐτοῦ διήγησιν. 2.4. ὥσπερ γὰρ τοὺς τὰ καλὰ καὶ πολλὴν ἔχοντα χάριν εἴδη ζῳγραφοῦντας, ἂν προσῇ τι μικρὸν αὐτοῖς δυσχερές, ἀξιοῦμεν μήτε παραλιπεῖν τοῦτο τελέως μήτε ἐξακριβοῦν· τὸ μὲν γὰρ αἰσχράν, τὸ δʼ ἀνομοίαν παρέχεται τὴν ὄψιν· οὕτως, ἐπεὶ χαλεπόν ἐστι, μᾶλλον δʼ ἴσως ἀμήχανον, ἀμεμφῆ καὶ καθαρὸν ἀνδρὸς ἐπιδεῖξαι βίον, ἐν τοῖς καλοῖς ἀναπληρωτέον ὥσπερ ὁμοιότητα τὴν ἀλήθειαν. 2.5. τὰς δʼ ἐκ πάθους τινὸς ἢ πολιτικῆς ἀνάγκης ἐπιτρεχούσας ταῖς πράξεσιν ἁμαρτίας καὶ κῆρας ἐλλείμματα μᾶλλον ἀρετῆς τινος ἢ κακίας πονηρεύματα νομίζοντας οὐ δεῖ πάνυ προθύμως ἐναποσημαίνειν τῇ ἱστορίᾳ καὶ περιττῶς, ἀλλʼ ὥσπερ αἰδουμένους ὑπὲρ τῆς ἀνθρωπίνης φύσεως, εἰ καλὸν οὐδὲν εἰλικρινὲς οὐδʼ ἀναμφισβήτητον εἰς ἀρετὴν ἦθος γεγονὸς ἀποδίδωσιν. | 2.3. 2.4. 2.5. |
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| 349. Plutarch, Camillus, 4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •agrarian laws Found in books: Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 161 |
350. Plutarch, Cicero, 7.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •jewish food laws, pagan views •minor, food laws Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 11| 7.6. τοῦ δὲ ῥήτορος Ὁρτησίου τὴν μὲν εὐθεῖαν τῷ Βέρρῃ συνειπεῖν μὴ τολμήσαντος, ἐν δὲ τῷ τιμήματι πεισθέντος παραγενέσθαι καὶ λαβόντος ἐλεφαντίνην Σφίγγα μισθόν, εἶπέ τι πλαγίως ὁ Κικέρων πρὸς αὐτόν τοῦ δὲ φήσαντος αἰνιγμάτων λύσεως ἀπείρως ἔχειν, καὶ μὴν ἐπὶ τῆς οἰκίας ἔφη, οἰκιας, ἔφη, τὴν Graux with M a : οἰκίας τήν . τὴν Σφίγγα ἔχεις. | 7.6. |
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351. Plutarch, Cato The Elder, 4.2-4.6, 8.2, 16.7, 18.2-18.5, 19.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •sumptuary laws Found in books: Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 24, 25, 105| 4.2. ἤδη τότε τῆς πολιτείας τὸ καθαρὸν ὑπὸ μεγέθους οὐ φυλαττούσης, ἀλλὰ τῷ κρατεῖν πραγμάτων πολλῶν καὶ ἀνθρώπων πρὸς πολλὰ μιγνυμένης ἔθη καὶ βίων παραδείγματα παντοδαπῶν ὑποδεχομένης. εἰκότως οὖν ἐθαύμαζον τὸν Κάτωνα, τοὺς μὲν ἄλλους ὑπὸ τῶν πόνων θραυομένους καὶ μαλασσομένους ὑπὸ ὑπὸ Hercher and Blass with S: καὶ ὑπὸ. τῶν ἡδονῶν ὁρῶντες, ἐκεῖνον δὲ ὑπʼ ἀμφοῖν ἀήττητον, 4.3. οὐ μόνον ἕως ἔτι νέος καὶ φιλότιμος ἦν, ἀλλὰ καὶ γέροντα καὶ πολιὸν ἤδη μεθʼ ὑπατείαν καὶ θρίαμβον, ὥσπερ ἀθλητὴν νικηφόρον, ἐγκαρτεροῦντα τῇ τάξει τῆς ἀσκήσεως καὶ διομαλίζοντα μέχρι τῆς τελευτῆς. ἐσθῆτα μὲν γὰρ οὐδέποτέ φησι φορέσαι πολυτελεστέραν ἑκατὸν δραχμῶν, πιεῖν δὲ καὶ στρατηγῶν καὶ ὑπατεύων τὸν αὐτὸν οἶνον τοῖς ἐργάταις, ὄψον δὲ παρασκευάζεσθαι πρὸς τὸ δεῖπνον ἐξ ἀγορᾶς ἀσσαρίων τριάκοντα, καὶ τοῦτο διὰ τὴν πόλιν, ὅπως ἰσχύοι τὸ σῶμα πρὸς τὰς στρατείας. 4.4. ἐπίβλημα δὲ τῶν ποικίλων Βαβυλώνιον ἐκ κληρονομίας κτησάμενος εὐθὺς ἀποδόσθαι, τῶν δὲ ἐπαύλεων αὐτοῦ μηδεμίαν εἶναι κεκονιαμένην, οὐδένα δὲ πώποτε πρίασθαι δοῦλον ὑπὲρ τὰς χιλίας δραχμὰς καὶ πεντακοσίας, ὡς ἂν οὐ τρυφερῶν οὐδʼ ὡραίων, ἀλλʼ ἐργατικῶν καὶ στερεῶν, οἷον ἱπποκόμων καὶ βοηλατῶν, δεόμενος καὶ τούτους δὲ πρεσβυτέρους γενομένους ᾤετο δεῖν ἀποδίδοσθαι καὶ μὴ βόσκειν ἀχρήστους. ὅλως δὲ μηδὲν εὔωνον εἶναι τῶν περιττῶν, ἀλλʼ οὗ τις οὐ δεῖται, κἂν ἀσσαρίου πιπράσκηται, πολλοῦ νομίζειν· κτᾶσθαι δὲ τὰ σπειρόμενα καὶ νεμόμενα μᾶλλον ἢ τὰ ῥαινόμενα καὶ σαιρόμενα. 8.2. ἐοικέναι δὲ προβάτοις ἔφη τοὺς Ῥωμαίους· ὡς γὰρ ἐκεῖνα καθʼ ἕκαστον μέν οὐ πείθεται, σύμπαντα δʼ ἕπεται μετʼ ἀλλήλων τοῖς ἄγουσιν, οὕτω καὶ ὑμεῖς, εἶπεν, οἷς οὐκ ἂν ἀξιώσαιτε συμβούλοις χρήσασθαι κατʼ ἰδίαν, ὑπὸ τούτων εἰς ἓν συνελθόντες ἄγεσθε. Περὶ δὲ τῆς γυναικοκρατίας διαλεγόμενος πάντες, εἶπεν, ἄνθρωποι τῶν γυναικῶν ἄρχουσιν, ἡμεῖς δὲ πάντων ἀνθρώπων, ἡμῶν δὲ αἱ γυναῖκες. 18.2. ὀχήματος, κόσμου γυναικείου, σκευῶν τῶν περὶ δίαιταν, ὧν ἑκάστου τὸ τίμημα δραχμὰς χιλίας καὶ πεντακοσίας ὑπερέβαλλεν, ἀποτιμᾶσθαι τὴν ἀξίαν εἰς τὸ δεκαπλάσιον, βουλόμενος ἀπὸ μειζόνων τιμημάτων αὐτοῖς μείζονας καὶ τὰς εἰσφορὰς εἶναι, καὶ προσετίμησε τρεῖς χαλκοῦς πρὸς τοῖς χιλίοις, ὅπως βαρυνόμενοι ταῖς ἐπιβολαῖς καὶ Τοὺς εὐσταλεῖς καὶ λιτοὺς ὁρῶντες ἀπὸ τῶν ἴσων ἐλάττονα τελοῦντας εἰς τὸ δημόσιον ἀπαγορεύωσιν. 18.3. ἦσαν οὖν αὐτῷ χαλεποὶ μὲν οἱ τὰς εἰσφορὰς διὰ τὴν τρυφὴν ὑπομένοντες, χαλεποὶ δʼ αὖ πάλιν οἱ τὴν τρυφὴν ἀποτιθέμενοι διὰ τὰς εἰσφοράς, πλούτου γὰρ ἀφαίρεσιν οἱ πολλοὶ νομίζουσι τὴν κώλυσιν αὐτοῦ τῆς ἐπιδείξεως, ἐπιδείκνυσθαι δὲ τοῖς περιττοῖς, οὐ τοῖς ἀναγκαίοις. ὃ δὴ καὶ μάλιστά φασι τὸν φιλόσοφον Ἀρίστωνα θαυμάζειν, ὅτι Τοὺς τὰ περιττὰ κεκτημένους μᾶλλον ἡγοῦνται μακαρίους ἢ Τοὺς τῶν ἀναγκαίων καὶ χρησίμων εὐποροῦντας. 18.4. Σκόπας δὲ ὁ Θετταλὸς αἰτουμένου τινὸς τῶν φίλων παρʼ αὐτοῦ τι τοιοῦτον, ὃ μὴ σφόδρα ἦν χρήσιμον ἐκείνῳ, καὶ λέγοντος, ὡς οὐδὲν αἰτεῖ τῶν ἀναγκαίων καὶ χρησίμων καὶ μὴν ἐγὼ τούτοις εἶπεν, εὐδαίμων καὶ πλούσιός εἰμι, τοῖς ἀχρήστοις καὶ περιττοῖς. οὕτως ὁ τοῦ πλούτου ζῆλος οὐδενὶ πάθει φυσικῷ συνημμένος ἐκ τῆς ὀχλώδους καὶ θυραίου δόξης ἐπεισόδιός ἐστιν. 19.4. καίτοι πρότερον αὐτὸς κατεγέλα τῶν ἀγαπώντων τὰ τοιαῦτα, καὶ λανθάνειν αὐτοὺς ἔλεγεν ἐπὶ χαλκέων καὶ ζωγράφων ἔργοις μέγα φρονοῦντας, αὐτοῦ δὲ καλλίστας εἰκόνας ἐν ταῖς ψυχαῖς περιφέρειν τοὺς πολίτας πρὸς δὲ τοὺς θαυμάζοντας, ὅτι πολλῶν ἀδόξων ἀνδριάντας ἐχόντων ἐκεῖνος οὐκ ἔχει μᾶλλον γὰρ, ἔφη, βούλομαι ζητεῖσθαι, διὰ τί μου ἀνδριὰς οὐ κεῖται ἢ διὰ τί κεῖται | 4.2. 4.3. 4.4. 8.2. 18.2. 18.3. 18.4. 19.4. |
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352. Plutarch, Aristides, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •laws, of philosophy •laws, on marriage •funerary laws Found in books: Brule (2003), Women of Ancient Greece, 142; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202; Schibli (2002), Hierocles of Alexandria, 222| 27.4. καὶ οὐδέν ἐστι θαυμαστὸν οὕτω φροντίσαι τῶν ἐν ἄστει τὸν δῆμον, ὅπου θυγατριδῆν Ἀριστογείτονος ἐν Λήμνῳ πυθόμενοι ταπεινὰ πράττειν ἀνδρὸς ἀποροῦσαν διὰ πενίαν κατήγαγον Ἀθήναζε, καὶ συνοικίσαντες ἀνδρὶ τῶν εὖ γεγονότων τὸ Ποταμοῖ χωρίον εἰς φερνὴν ἐπέδωκαν. ἧς φιλανθρωπίας καὶ χρηστότητος ἔτι πολλὰ καὶ καθʼ ἡμᾶς ἡ πόλις ἐκφέρουσα δείγματα θαυμάζεται καὶ ζηλοῦται δικαίως. | 27.4. |
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| 353. Plutarch, Artaxerxes, 22.8-22.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 200 |
| 354. Plutarch, Julius Caesar, 59.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •laws, sacral law Found in books: Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 110 |
| 355. Plutarch, On The Delays of Divine Vengeance, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Wilson (2010), Philo of Alexandria: On Virtues: Introduction, Translation, and Commentary, 367 |
| 356. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 52 |
357. Plutarch, Pericles, 3.3, 9.1-9.2, 11.1, 16.1-16.2, 37.1, 39.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mother of the gods, and laws •solon, laws of •law, laws •athens, laws and prescriptions Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 156, 178, 179; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 333; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 336| 3.3. τῶν δὲ κωμικῶν ὁ μὲν Κρατῖνος ἐν Χείρωσι· στάσις δὲ (φησὶ) καὶ πρεσβυγενὴς Κρόνος ἀλλήλοισι μιγέντε μέγιστον τίκτετον τύραννον, ὃν δὴ κεφαληγερέταν θεοὶ καλέουσι· καὶ πάλιν ἐν Νεμέσει· μόλʼ, ὦ Ζεῦ ξένιε καὶ καραιέ. 9.1. ἐπεὶ δὲ Θουκυδίδης μὲν ἀριστοκρατικήν τινα τὴν τοῦ Περικλέους ὑπογράφει πολιτείαν, λόγῳ μὲν οὖσαν δημοκρατίαν, ἔργῳ δʼ ὑπὸ τοῦ πρώτου ἀνδρὸς ἀρχήν, ἄλλοι δὲ πολλοὶ πρῶτον ὑπʼ ἐκείνου φασὶ τὸν δῆμον ἐπὶ κληρουχίας καὶ θεωρικὰ καὶ μισθῶν διανομὰς προαχθῆναι, κακῶς ἐθισθέντα καὶ γενόμενον πολυτελῆ καὶ ἀκόλαστον ὑπὸ τῶν τότε πολιτευμάτων ἀντὶ σώφρονος καὶ αὐτουργοῦ, θεωρείσθω διὰ τῶν πραγμάτων αὐτῶν ἡ αἰτία τῆς μεταβολῆς. 9.2. ἐν ἀρχῇ μὲν γάρ, ὥσπερ εἴρηται, πρὸς τὴν Κίμωνος δόξαν ἀντιταττόμενος ὑπεποιεῖτο τὸν δῆμον· ἐλαττούμενος δὲ πλούτῳ καὶ χρήμασιν, ἀφʼ ὧν ἐκεῖνος ἀνελάμβανε τοὺς πένητας, δεῖπνόν τε καθʼ ἡμέραν τῷ δεομένῳ παρέχων Ἀθηναίων, καὶ τοὺς πρεσβυτέρους ἀμφιεννύων, τῶν τε χωρίων τοὺς φραγμοὺς ἀφαιρῶν ὅπως ὀπωρίζωσιν οἱ βουλόμενοι, τούτοις ὁ Περικλῆς καταδημαγωγούμενος τρέπεται πρὸς τὴν τῶν δημοσίων διανομήν, συμβουλεύσαντος αὐτῷ Δαμωνίδου τοῦ Ὄαθεν, ὡς Ἀριστοτέλης ἱστόρηκε. 11.1. οἱ δʼ ἀριστοκρατικοὶ μέγιστον μὲν ἤδη τὸν Περικλέα καὶ πρόσθεν ὁρῶντες γεγονότα τῶν πολιτῶν, βουλόμενοι δʼ ὅμως εἶναι τινα τὸν πρὸς αὐτὸν ἀντιτασσόμενον ἐν τῇ πόλει καὶ τὴν δύναμιν ἀμβλύνοντα, ὥστε μὴ κομιδῇ μοναρχίαν εἶναι, Θουκυδίδην τὸν Ἀλωπεκῆθεν, ἄνδρα σώφρονα καὶ κηδεστὴν Κίμωνος, ἀντέστησαν ἐναντιωσόμενον, 16.1. καίτοι τὴν δύναμιν αὐτοῦ σαφῶς μὲν ὁ Θουκυδίδης διηγεῖται, κακοήθως δὲ παρεμφαίνουσιν οἱ κωμικοί, Πεισιστρατίδας μὲν νέους τοὺς περὶ αὐτὸν ἑταίρους καλοῦντες, αὐτὸν δʼ ἀπομόσαι μὴ τυραννήσειν κελεύοντες, ὡς ἀσυμμέτρου πρὸς δημοκρατίαν καὶ βαρυτέρας περὶ αὐτὸν οὔσης ὑπεροχῆς· 16.2. ὁ δὲ Τηλεκλείδης παραδεδωκέναι φησὶν αὐτῷ τοὺς Ἀθηναίους 37.1. τῆς δὲ πόλεως πειρωμένης τῶν ἄλλων στρατηγῶν εἰς τὸν πόλεμον καὶ ῥητόρων, ὡς δʼ οὐδεὶς βάρος ἔχων ἰσόρροπον οὐδʼ ἀξίωμα πρὸς τοσαύτην ἐχέγγυον ἡγεμονίαν ἐφαίνετο, ποθούσης ἐκεῖνον καὶ καλούσης ἐπὶ τὸ βῆμα καὶ τὸ στρατήγιον, ἀθυμῶν καὶ κείμενος οἴκοι διὰ τὸ πένθος ὑπʼ Ἀλκιβιάδου καὶ τῶν ἄλλων ἐπείσθη φίλων προελθεῖν. 39.4. τοῦ δὲ Περικλέους ταχεῖαν αἴσθησιν καὶ σαφῆ πόθον Ἀθηναίοις ἐνειργάζετο τὰ πράγματα. καὶ γὰρ οἱ ζῶντος βαρυνόμενοι τὴν δύναμιν ὡς ἀμαυροῦσαν αὐτούς, εὐθὺς ἐκ ποδῶν γενομένου πειρώμενοι ῥητόρων καὶ δημαγωγῶν ἑτέρων ἀνωμολογοῦντο μετριώτερον ἐν ὄγκῳ καὶ σεμνότερον ἐν πρᾳότητι μὴ φῦναι τρόπον· | 3.3. So the comic poet Cratinus, in his Cheirons, says: Faction and Saturn, that ancient of days, were united in wedlock; their offspring was of all tyrants the greatest, and lo! he is called by the gods the head-compeller. Kock, Com. Att. Frag. i. p. 86. And again in his Nemesis : Come, Zeus! of guests and heads the Lord! Kock, Com. Att. Frag. i. p. 49. 9.1. Thucydides describes In the encomium on Pericles, Thuc. 2.65.9 . the administration of Pericles as rather aristocratic,— in name a democracy, but in fact a government by the greatest citizen. But many others say that the people was first led on by him into allotments of public lands, festival-grants, and distributions of fees for public services, thereby falling into bad habits, and becoming luxurious and wanton under the influence of his public measures, instead of frugal and self-sufficing. Let us therefore examine in detail the reason for this change in him. The discussion of this change in Pericles from the methods of a demagogue to the leadership described by Thucydides, continues through chapter 15. 9.2. In the beginning, as has been said, pitted as he was against the reputation of Cimon, he tried to ingratiate himself with the people. And since he was the inferior in wealth and property, by means of which Cimon would win over the poor,—furnishing a dinner every day to any Athenian who wanted it, bestowing raiment on the elderly men, and removing the fences from his estates that whosoever wished might pluck the fruit,—Pericles, outdone in popular arts of this sort, had recourse to the distribution of the people’s own wealth. This was on the advice of Damonides, of the deme Oa, as Aristotle has stated. Aristot. Const. Ath. 27.4 . 11.1. Then the aristocrats, aware even some time before this that Pericles was already become the greatest citizen, but wishing nevertheless to have some one in the city who should stand up against him and blunt the edge of his power, that it might not be an out and out monarchy, put forward Thucydides of Alopece, a discreet man and a relative of Cimon, to oppose him. 16.1. of his power there can be no doubt, since Thucydides gives so clear an exposition of it, and the comic poets unwittingly reveal it even in their malicious gibes, calling him and his associates new Peisistratidae, and urging him to take solemn oath not to make himself a tyrant, on the plea, forsooth, that his preeminence was incommensurate with a democracy and too oppressive. 16.2. Telecleides says In a play of unknown name. Kock, Com. Att. Frag. i. p. 220. that the Athenians had handed over to him With the cities’ assessments the cities themselves, to bind or release as he pleases, Their ramparts of stone to build up if he likes, and then to pull down again straightway, Their treaties, their forces, their might, peace, and riches, and all the fair gifts of good fortune. And this was not the fruit of a golden moment, nor the culminating popularity of an administration that bloomed but for a season; nay rather he stood first for forty years Reckoning roundly from 469 to 429 B.C. among such men as Ephialtes, Leocrates, Myronides, Cimon, Tolmides, and Thucydides, 37.1. The city made trial of its other generals and counsellors for the conduct of the war, but since no one appeared to have weight that was adequate or authority that was competent for such leadership, it yearned for Pericles, and summoned him back to the bema and the war-office. 429 B.C. He was lying dejectedly at home because of his sorrow, but was persuaded by Alcibiades and his other friends to resume his public life. 39.4. The progress of events wrought in the Athenians a swift appreciation of Pericles and a keen sense of his loss. For those who, while he lived, were oppressed by a sense of his power and felt that it kept them in obscurity, straightway on his removal made trial of other orators and popular leaders, only to be led to the confession that a character more moderate than his in its solemn dignity, and more august in its gentleness, had not been created. |
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| 358. Plutarch, Phocion, 34, 33 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 181, 182 |
| 359. Plutarch, Platonic Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 287 |
360. Plutarch, Pompey, 68.2-68.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •laws •law, laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 213; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 154| 68.2. τῆς δὲ νυκτὸς ἔδοξε κατὰ τοὺς ὕπνους Πομπήϊος εἰς τὸ θέατρον εἰσιόντος αὐτόν κροτεῖν τὸν δῆμον, αὐτὸς δὲ κοσμεῖν ἱερὸν Ἀφροδίτης νικηφόρου πολλοῖς λαφύροις. καὶ τὰ μὲν ἐθάρρει, τὰ δὲ ὑπέθραττεν αὐτὸν ἡ ὄψις, δεδοικότα μὴ τῷ γένει τῷ Καίσαρος εἰς Ἀφροδίτην ἀνήκοντι δόξα καὶ λαμπρότης ἀπʼ αὐτοῦ γένηται· καὶ πανικοί τινες θόρυβοι διᾴττοντες ἐξανέστησαν αὐτόν. 68.3. ἑωθινῆς δὲ φυλακῆς ὑπὲρ τοῦ Καίσαρος στρατοπέδου πολλὴν ἡσυχίαν ἄγοντος ἐξέλαμψε μέγα φῶς, ἐκ δὲ τούτου λαμπὰς ἀρθεῖσα φλογοειδὴς ἐπὶ τὸ ἐπὶ τὸ Coraës and Bekker, after Reiske: ἐπὶ . Πομπηΐου κατέσκηψε· καὶ τοῦτο ἰδεῖν φησι Καῖσαρ αὐτὸς ἐπιὼν τὰς φυλακάς. ἅμα δὲ ἡμέρᾳ, μέλλοντος αὐτοῦ πρὸς Σκοτοῦσαν ἀναζευγνύειν καὶ τὰς σκηνὰς τῶν στρατιωτῶν καθαιρούντων καὶ προπεμπόντων ὑποζύγια καὶ θεράποντας, ἧκον οἱ σκοποὶ φράζοντες ὅπλα πολλὰ καθορᾶν ἐν τῷ χάρακι τῶν πολεμίων διαφερόμενα, καὶ κίνησιν εἶναι καὶ θόρυβον ἀνδρῶν ἐπὶ μάχην ἐξιόντων. 68.4. μετὰ δὲ τούτους ἕτεροι παρῆσαν εἰς τάξιν ἤδη καθίστασθαι τοὺς πρώτους λέγοντες, ὁ μὲν οὖν Καῖσαρ εἰπὼν τὴν προσδοκωμένην ἥκειν ἡμέραν, ἐν ᾗ πρὸς ἄνδρας, οὐ πρὸς λιμὸν οὐδὲ πενίαν μαχοῦνται, κατὰ τάχος πρὸ τῆς σκηνῆς ἐκέλευσε προθεῖναι τὸν φοινικοῦν χιτῶνα· τοῦτο γὰρ μάχης Ῥωμαίοις ἐστὶ σύμβολον. 68.5. οἱ δὲ στρατιῶται θεασάμενοι μετὰ βοῆς καὶ χαρᾶς τὰς σκηνὰς ἀφέντες ἐφέροντο πρὸς τὰ ὅπλα. καὶ τῶν ταξιαρχῶν ἀγόντων εἰς ἣν ἔδει τάξιν, ἕκαστος, ὥσπερ χορός, ἄνευ θορύβου μεμελετημένως εἰς τάξιν εἰς τάξιν bracketed by Bekker. καὶ πρᾴως καθίστατο. | 68.2. 68.3. 68.4. 68.5. |
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| 361. Plutarch, Precepts of Statecraft, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 289 |
| 362. Plutarch, Pyrrhus, 8.5, 10.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 213 |
| 363. Plutarch, Greek Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •funerary laws Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 230 |
| 364. Plutarch, Roman Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 104 |
365. Plutarch, Pelopidas, 8.5, 8.9, 9.9-9.13, 10.8, 21.3, 24.5-24.6, 31.6, 34.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 194, 200, 263; Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 287| 8.5. ἀπορουμένης δὲ τῆς γυναικὸς ὡς οὐκ εἶχε δοῦναι, καὶ χρῆσαί τινὶ τῶν συνήθων λεγούσης, λοιδορίαι τὸ πρῶτον ἦσαν, εἶτα δυσφημίαι, τῆς γυναικὸς ἐπαρωμένης αὐτῷ τε κακὰς ὁδοὺς ἐκείνῳ καὶ τοῖς πέμπουσιν, ὥστε καὶ τὸν Χλίδωνα πολὺ τῆς ἡμέρας ἀναλώσαντα πρὸς τούτοις διʼ ὀργήν, ἅμα δὲ καὶ τὸ συμβεβηκὸς οἰωνισάμενον, ἀφεῖναι τὴν ὁδὸν ὅλως καὶ πρὸς ἄλλο τι τραπέσθαι. παρὰ τοσοῦτον μὲν ἦλθον αἱ μέγισται καὶ κάλλισται τῶν πράξεων εὐθὺς ἐν ἀρχῇ διαφυγεῖν τὸν καιρόν. 21.3. ἔτι δὲ τοὺς ὑπὸ Θεμιστοκλέους σφαγιασθέντας Ὠμηστῇ Διονύσῳ πρὸ τῆς ἐν Σαλαμῖνι ναυμαχίας· ἐκείνοις γὰρ ἐπιμαρτυρῆσαι τὰ κατορθώματα· τοῦτο δέ, ὡς Ἀγησίλαον ἀπὸ τῶν αὐτῶν Ἀγαμέμνονι τόπων ἐπὶ τοὺς αὐτοὺς στρατευόμενον πολεμίους ᾔτησε μὲν ἡ θεὸς τὴν θυγατέρα σφάγιον καὶ ταύτην εἶδε τὴν ὄψιν ἐν Αὐλίδι κοιμώμενος, ὁ δʼ οὐκ ἔδωκεν, ἀλλʼ ἀπομαλθακωθεὶς κατέλυσε τὴν στρατείαν ἄδοξον καὶ ἀτελῆ γενομένην. 24.5. ἐν ἐκείνῃ τῇ στρατείᾳ πᾶσαν μὲν Ἀρκαδίαν εἰς μίαν δύναμιν συνέστησαν, τὴν δὲ Μεσσηνίαν χώραν νεμομένων Σπαρτιατῶν ἀποτεμόμενοι τοὺς παλαιοὺς Μεσσηνίους ἐκάλουν καὶ κατῆγον Ἰθώμην συνοικίσαντες, ἀπιόντες δὲ ἐπʼ οἴκου διὰ Κεγχρεῶν Ἀθηναίους ἐνίκων ἐπιχειροῦντας ἁψιμαχεῖν περὶ τὰ στενὰ καὶ κωλύειν τὴν πορείαν. 34.3. ἀνὴρ δὲ δημοτικὸς ἐπὶ ξένης τεθνηκώς, οὐ γυναικός, οὐ παίδων, οὐ συγγενῶν παρόντων, οὐ δεομένου τινός, οὐκ ἀναγκάζοντος, ὑπὸ δήμων τοσούτων καὶ πόλεων ἁμιλλωμένων προπεμπόμενος καὶ συνεκκομιζόμενος καὶ στεφανούμενος, εἰκότως ἐδόκει τὸν τελειότατον ἀπέχειν εὐδαιμονισμόν. | 8.5. His wife, however, was embarrassed because she could not give it to him, and said she had lent it to a neighbour. Words of abuse were followed by imprecations, and his wife prayed that the journey might prove fatal both to him and to those that sent him. Chlidon, therefore, after spending a great part of the day in this angry squabble, and after making up his mind, too, that what had happened was ominous, gave up his journey entirely and turned his thoughts to something else. So near can the greatest and fairest enterprises come, at the very outset, to missing their opportunity. 21.3. and, still further, the youths who were sacrificed by Themistocles to Dionysus Carnivorous before the sea fight at Salamis Cf. the Themistocles , xiii. 2 f. for the successes which followed these sacrifices proved them acceptable to the gods. Moreover, when Agesilaüs, who was setting out on an expedition from the same place as Agamemnon did, and against the same enemies, was asked by the goddess for his daughter in sacrifice, and had this vision as he lay asleep at Aulis, he was too tender-hearted to give her, Cf. the Agesilaüs , vi. 4 ff. and thereby brought his expedition to an unsuccessful and inglorious ending. 24.5. On this expedition they united all Arcadia into one power; rescued the country of Messenia from the hands of its Spartan masters and called back and restored the ancient Messenian inhabitants, with whom they settled Ithome; and on their way back homewards through Cenchreae, conquered the Athenians when they tried to hinder their passage by skirmishing with them in the passes. 34.3. But that a man who was a commoner, dying in a strange country, in the absence of wife, children, and kinsmen, none asking and none compelling it, should be escorted and carried forth and crowned by so many peoples and cities eager to show him honour, rightly seemed to argue him supremely fortunate. |
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| 366. Plutarch, Table Talk, 4.4-6.2, 4.4.4, 4.4.5, 4.4.6, 5.1, 5.2, 5.10.1, 8.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 49 |
367. Plutarch, Solon, 1.3-1.4, 2.2, 12.5, 14.6, 17.1-17.2, 19.2, 21.1, 21.4-21.7, 23.1-23.3, 24.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 168, 259; Heymans (2021), The Origins of Money in the Iron Age Mediterranean World, 200, 201; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 173, 174; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 162; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 216; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 376| 1.3. ὅτι δὲ πρὸς τοὺς καλοὺς οὐκ ἦν ἐχυρὸς ὁ Σόλων οὐδʼ Ἔρωτι θαρραλέοςἀνταναστῆναι πύκτης ὅπως ἐς χεῖρας, Ἔρωτι μέν νυν ὅστις ἀντανίσταται πύκτης ὅπως ἐς χεῖρας, οὐ καλῶς φρονεῖ . (Sophocles,Trachiniae , 441 f.) ἔκ τε τῶν ποιημάτων αὐτοῦ λαβεῖν ἔστι, καὶ νόμον ἔγραψε διαγορεύοντα δοῦλον μὴ ξηραλοιφεῖν μηδὲ παιδεραστεῖν, εἰς τὴν τῶν καλῶν μερίδα καὶ σεμνῶν ἐπιτηδευμάτων τιθέμενος τὸ πρᾶγμα, καὶ τρόπον τινὰ τοὺς ἀξίους προκαλούμενος ὧν τοὺς ἀναξίους ἀπήλαυνε. 1.4. λέγεται δὲ καὶ Πεισίστρατος ἐραστὴς Χάρμου γενέσθαι, καὶ τὸ ἄγαλμα τοῦ Ἔρωτος ἐν Ἀκαδημείᾳ καθιερῶσαι, ὅπου τὸ πῦρ ἀνάπτουσιν οἱ τὴν ἱερὰν λαμπάδα διαθέοντες. 2.2. σοφίας μὲν γὰρ ἦν ὁμολογουμένως ἐραστής, ὅς γε καὶ πρεσβύτερος ὢν ἔλεγε γηράσκειν αἰεὶ πολλὰ διδασκόμενος· Γηράσκω δʼ αἰεὶ πολλὰ διδασκόμενος . Fragment 18 (Bergk, Poet. Lyr. Gr. ii. 4 p. 47).πλοῦτον δʼ οὐκ ἐθαύμαζεν, ἀλλὰ καί φησιν ὁμοίως πλουτεῖν ᾧ τε Ἶσόν τοι πλουτοῦσιν ὅτῳ πολὺς ἄργυρός ἐστιν, κ.τ.λ. , Fragment 24 (Bergk), verses 1-6. 12.5. καὶ γὰρ εὐσταλεῖς ἐποίησε τὰς ἱερουργίας καὶ περὶ τὰ πένθη πρᾳοτέρους, θυσίας τινὰς εὐθὺς ἀναμίξας πρὸς τὰ κήδη, καὶ τὸ σκληρὸν ἀφελὼν καὶ τὸ βαρβαρικὸν ᾧ συνείχοντο πρότερον αἱ πλεῖσται γυναῖκες. τὸ δὲ μέγιστον, ἱλασμοῖς τισι καὶ καθαρμοῖς καὶ ἱδρύσεσι κατοργιάσας καὶ καθοσιώσας τὴν πόλιν ὑπήκοον τοῦ δικαίου καὶ μᾶλλον εὐπειθῆ πρὸς ὁμόνοιαν κατέστησε. λέγεται δὲ τὴν Μουνυχίαν ἰδὼν καὶ καταμαθὼν πολὺν χρόνον, εἰπεῖν πρὸς τοὺς παρόντας ὡς τυφλόν ἐστι τοῦ μέλλοντος ἄνθρωπος· 14.6. ἃ δὲ φυγόντος αὐτοῦ τὴν τυραννίδα πολλοὶ καταγελῶντες ἔλεγον, γέγραφεν οὕτως· 17.1. πρῶτον μὲν οὖν τοὺς Δράκοντος νόμους ἀνεῖλε πλὴν τῶν φονικῶν ἅπαντας, διὰ τὴν χαλεπότητα καὶ τὸ μέγεθος τῶν ἐπιτιμίων. μία γὰρ ὀλίγου δεῖν ἅπασιν ὥριστο τοῖς ἁμαρτάνουσι ζημία θάνατος, ὥστε καὶ τοὺς ἀργίας ἁλόντας ἀποθνήσκειν, καὶ τοὺς λάχανα κλέψαντας ἢ ὀπώραν ὁμοίως κολάζεσθαι τοῖς ἱεροσύλοις καὶ ἀνδροφόνοις. 17.2. διὸ Δημάδης ὕστερον εὐδοκίμησεν εἰπὼν ὅτι διʼ αἵματος, οὐ διὰ μέλανος, τοὺς νόμους ὁ Δράκων ἔγραψεν. αὐτὸς δʼ ἐκεῖνος, ὥς φασιν, ἐρωτώμενος διὰ τί τοῖς πλείστοις ἀδικήμασι ζημίαν ἔταξε θάνατον, ἀπεκρίνατο τὰ μὲν μικρὰ ταύτης ἄξια νομίζειν, τοῖς δὲ μεγάλοις οὐκ ἔχειν μείζονα. 19.2. τὴν δʼ ἄνω βουλὴν ἐπίσκοπον πάντων καὶ φύλακα τῶν νόμων ἐκάθισεν, οἰόμενος ἐπὶ δυσὶ βουλαῖς ὥσπερ ἀγκύραις ὁρμοῦσαν ἧττον ἐν σάλῳ τὴν πόλιν ἔσεσθαι καὶ μᾶλλον ἀτρεμοῦντα τὸν δῆμον παρέξειν. οἱ μὲν οὖν πλεῖστοι τὴν ἐξ Ἀρείου πάγου βουλήν, ὥσπερ εἴρηται, Σόλωνα συστήσασθαί φασι· καὶ μαρτυρεῖν αὐτοῖς δοκεῖ μάλιστα τὸ μηδαμοῦ τὸν Δράκοντα λέγειν μηδʼ ὀνομάζειν Ἀρεοπαγίτας, ἀλλὰ τοῖς ἐφέταις ἀεὶ διαλέγεσθαι περὶ τῶν φονικῶν. 21.1. ἐπαινεῖται δὲ τοῦ Σόλωνος καὶ ὁ κωλύων νόμος τὸν τεθνηκότα κακῶς ἀγορεύειν. καὶ γὰρ ὅσιον τοὺς μεθεστῶτας ἱεροὺς νομίζειν, καὶ δίκαιον ἀπέχεσθαι τῶν οὐχ ὑπαρχόντων, καὶ πολιτικὸν ἀφαιρεῖν τῆς ἔχθρας τὸ ἀΐδιον. ζῶντα δὲ κακῶς λέγειν ἐκώλυσε πρὸς ἱεροῖς καὶ δικαστηρίοις καὶ ἀρχείοις καὶ θεωρίας οὔσης ἀγώνων· ἤ τρεῖς δραχμὰς τῷ ἰδιώτῃ, δύο δʼ ἄλλας ἀποτίνειν εἰς τὸ δημόσιον ἔταξε. τὸ γὰρ μηδαμοῦ κρατεῖν ὀργῆς ἀπαίδευτον καὶ ἀκόλαστον· τὸ δὲ πανταχοῦ χαλεπόν, ἐνίοις δὲ ἀδύνατον· δεῖ δὲ πρὸς τὸ δυνατὸν γράφεσθαι τὸν νόμον, εἰ βούλεται χρησίμως ὀλίγους, ἀλλὰ μὴ πολλοὺς ἀχρήστως κολάζειν. 21.4. ἐπέστησε δὲ καὶ ταῖς ἐξόδοις τῶν γυναικῶν καὶ τοῖς πένθεσι καὶ ταῖς ἑορταῖς νόμον ἀπείργοντα τὸ ἄτακτον καὶ ἀκόλαστον· ἐξιέναι μὲν ἱματίων τριῶν μὴ πλέον ἔχουσαν κελεύσας, μηδὲ βρωτὸν ἢ ποτὸν πλείονος ἢ ὀβολοῦ φερομένην, μηδὲ κάνητα πηχυαίου μείζονα, μηδὲ νύκτωρ πορεύεσθαι πλὴν ἁμάξῃ κομιζομένην λύχνου προφαίνοντος. ἀμυχὰς δὲ κοπτομένων καὶ τὸ θρηνεῖν πεποιημένα καὶ τὸ κωκύειν ἄλλον ἐν ταφαῖς ἑτέρων ἀφεῖλεν. 21.5. ἐναγίζειν δὲ βοῦν οὐκ εἴασεν, οὐδὲ συντιθέναι πλέον ἱματίων τριῶν, οὐδʼ ἐπʼ ἀλλότρια μνήματα βαδίζειν χωρὶς ἐκκομιδῆς. ὧν τὰ πλεῖστα καὶ τοῖς ἡμετέροις νόμοις ἀπηγόρευται· πρόσκειται δὲ τοῖς ἡμετέροις ζημιοῦσθαι τοὺς τὰ τοιαῦτα ποιοῦντας ὑπὸ τῶν γυναικονόμων, ὡς ἀνάνδροις καὶ γυναικώδεσι τοῖς περὶ τὰ πένθη πάθεσι καὶ ἁμαρτήμασιν ἐνεχομένους. 23.1. ὅλως δὲ πλείστην ἔχειν ἀτοπίαν οἱ περὶ τῶν γυναικῶν νόμοι τῷ Σόλωνι δοκοῦσι. μοιχὸν μὲν γὰρ ἀνελεῖν τῷ λαβόντι δέδωκεν· ἐὰν δʼ ἁρπάσῃ τις ἐλευθέραν γυναῖκα καὶ βιάσηται, ζημίαν ἑκατὸν δραχμὰς ἔταξε· κἂν προαγωγεύῃ, δραχμὰς εἴκοσι, πλὴν ὅσαι πεφασμένως πωλοῦνται, λέγων δὴ τὰς ἑταίρας. αὗται γὰρ ἐμφανῶς φοιτῶσι πρὸς τοὺς διδόντας. 23.2. ἔτι δʼ οὔτε θυγατέρας πωλεῖν οὔτʼ ἀδελφὰς δίδωσι, πλὴν ἂν μὴ λάβῃ παρθένον ἀνδρὶ συγγεγενημένην. τὸ δʼ αὐτὸ πρᾶγμα ποτὲ μὲν πικρῶς καὶ ἀπαραιτήτως κολάζειν, ποτὲ δʼ εὐκόλως καὶ παίζοντα, πρόστιμον ζημίαν τὴν τυχοῦσαν ὁρίζοντα, ἄλογόν ἐστι· πλὴν εἰ μὴ σπανίζοντος τότε τοῦ νομίσματος ἐν τῇ πόλει μεγάλας ἐποίει τὰς ἀργυρικὰς ζημίας τὸ δυσπόριστον. 23.3. εἰς μέν γε τὰ τιμήματα τῶν θυσιῶν λογίζεται πρόβατον καὶ δραχμὴν ἀντὶ μεδίμνου· τῷ δʼ Ἴσθμια νικήσαντι δραχμὰς ἔταξεν ἑκατὸν δίδοσθαι, τῷ δʼ Ὀλύμπια πεντακοσίας· λύκον δὲ τῷ κομίσαντι πέντε δραχμὰς ἔδωκε, λυκιδέα δὲ μίαν, ὧν φησιν ὁ Φαληρεὺς Δημήτριος τὸ μὲν βοὸς εἶναι, τὸ δὲ προβάτου τιμήν. ἃς γὰρ ἐν τῷ ἑκκαιδεκάτῳ τῶν ἀξόνων ὁρίζει τιμὰς τῶν ἐκκρίτων ἱερείων, εἰκὸς μὲν εἶναι πολλαπλασίας, ἄλλως δὲ κἀκεῖναι πρὸς τὰς νῦν εὐτελεῖς εἰσιν. | 1.3. And that Solon was not proof against beauty in a youth, and made not so bold with Love as to confront him like a boxer, hand to hand, may be inferred from his poems. He also wrote a law forbidding a slave to practise gymnastics or have a boy lover, thus putting the matter in the category of honorable and dignified practices, and in a way inciting the worthy to that which he forbade the unworthy. 1.4. And it is said that Peisistratus also had a boy lover, Charmus, and that he dedicated the statue of Love in the Academy, where the runners in the sacred torch race light their torches. 2.2. For he was admittedly a lover of wisdom, since even when he was well on in years he would say that he grew old ever learning many things ; and he was not an admirer of wealth, but actually says that two men are alike wealthy of whom one much silver hath, And gold, and wide domains of wheat-bearing soil, Horses and mules; while to the other only enough belongs To give him comfort of food, and clothes, and shoes, Enjoyment of child and blooming wife, when these too come, And only years commensurate therewith are his. Solon, Frag. 24. 1-6 (Bergk) 12.5. For he made the Athenians decorous and careful in their religious services, and milder in their rites of mourning, by attaching certain sacrifices immediately to their funeral ceremonies and by taking away the harsh and barbaric practices in which their women had usually indulged up to that time. Most important of all, by sundry rites of propitiation and purification, and by sacred foundations, he hallowed and consecrated the city, and brought it to be observant of justice and more easily inclined to uimity. It is said that when he had seen Munychia The acropolis of the Peiraeus, stategically commanding not only that peninsula, but also Athens itself. garrisoned by conquerors of Athens and considered it for some time, he remarked to the bystanders that man was indeed blind to the future; 14.6. And as for the ridicule which many heaped upon him for refusing the tyranny, he has written as follows;— Solon was a shallow thinker and a man of counsel void; When the gods would give him blessings, of his own will he refused. When his net was full of fish, amazed, he would not pull it in, All for lack of spirit, and because he was bereft of sense. I had certainly been willing, for the power, and boundless wealth, And to be tyrant over Athens no more than a single day, Then to have a pouch flayed from me, and my lineage blotted out. Fragment 33 (Bergk). Solon, Frag. 33 (Bergk). 17.1. In the first place, then, he repealed the laws of Draco, all except those concerning homicide Cf. Aristot. Const Ath. 7.1 . because they were too severe and their penalties too heavy. For one penalty was assigned to almost all transgressions, namely death, so that even those convicted of idleness were put to death, and those who stole salad or fruit received the same punishment as those who committed sacrilege or murder. 17.2. Therefore Demades, in later times, made a hit when he said that Draco’s laws were written not with ink, but blood. And Draco himself, they say, being asked why he made death the penalty for most offences, replied that in his opinion the lesser ones deserved it, and for the greater ones no heavier penalty could be found 19.2. Then he made the upper council a general overseer in the state, and guardian of the laws, thinking that the city with its two councils, riding as it were at double anchor, would be less tossed by the surges, and would keep its populace in greater quiet. Now most writers say that the council of the Areiopagus, as I have stated, was established by Solon. And their view seems to be strongly supported by the fact that Draco nowhere makes any mention whatsoever of Areiopagites, but always addresses himself to the ephetai in cases of homicide. 21.1. Praise is given also to that law of Solon which forbids speaking ill of the dead. For it is piety to regard the deceased as sacred, justice to spare the absent, and good policy to rob hatred of its perpetuity. He also forbade speaking ill of the living in temples, courts-of-law, public offices, and at festivals; the transgressor must pay three drachmas to the person injured, and two more into the public treasury. For never to master one’s anger is a mark of intemperance and lack of training; but always to do so is difficult, and for some, impossible. And a law must regard the possibilities in the case, if its maker wishes to punish a few to some purpose, and not many to no purpose. 21.4. He also subjected the public appearances of the women, their mourning and their festivals, to a law which did away with disorder and licence. When they went out, they were not to wear more than three garments, they were not to carry more than an obol’s worth of food or drink, nor a pannier more than a cubit high, and they were not to travel about by night unless they rode in a wagon with a lamp to light their way. Laceration of the flesh by mourners, and the use of set lamentations, and the bewailing of any one at the funeral ceremonies of another, he forbade. 21.5. The sacrifice of an ox at the grave was not permitted, nor the burial with the dead of more than three changes of raiment, nor the visiting of other tombs than those of their own family, except at the time of interment. Most of these practices are also forbidden by our laws, but ours contain the additional proviso that such offenders shall be punished by the board of censors for women, because they indulge in unmanly and effeminate extravagances of sorrow when they mourn 23.1. But in general Solon’s laws concerning women seem very absurd. For instance, he permitted an adulterer caught in the act to be killed; but if a man committed rape upon a free woman, he was merely to be fined a hundred drachmas; and if he gained his end by persuasion, twenty drachmas, unless it were with one of those who sell themselves openly, meaning of course the courtesans. For these go openly to those who offer them their price. 23.2. Still further, no man is allowed to sell a daughter or a sister, unless he find that she is no longer a virgin. But to punish the same offence now severely and inexorably, and now mildly and pleasantly, making the penalty a slight fine, is unreasonable; unless money was scarce in the city at that time, and the difficulty of procuring it made these monetary punishments heavy. 23.3. In the valuations of sacrificial offerings, at any rate, a sheep and a bushel of grain are reckoned at a drachma; the victor in the Isthmian games was to be paid a hundred drachmas, and the Olympic victor five hundred; the man who brought in a wolf, was given five drachmas, and for a wolf’s whelp, one; the former sum, according to Demetrius the Phalerian, was the price of an ox, the latter that of a sheep. For although the prices which Solon fixes in his sixteenth table are for choice victims, and naturally many times as great as those for ordinary ones, still, even these are low in comparison with present prices. |
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368. Plutarch, Sulla, 6.7, 12.6-12.8, 19.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 52; Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 154| 6.7. εἰπεῖν δὴ καὶ τοὺς μάντεις ὡς ἀνὴρ ἀγαθὸς ὄψει διάφορος καὶ περιττὸς ἄρξας ἀπαλλάξει τῇ πόλει ταραχὰς τὰς παρούσας, τοῦτον δὲ αὑτὸν εἶναι φησιν ὁ Σύλλας· τῆς μὲν γὰρ ὄψεως ἴδιον εἶναι τὸ περὶ τὴν κόμην χρυσωπόν, ἀρετὴν δὲ οὐκ αἰσχύνεσθαι μαρτυρῶν ἑαυτῷ μετὰ πράξεις καλὰς οὕτω καὶ μεγάλας. ταῦτα μὲν οὖν περὶ τῆς θειότητος. τὸν δὲ ἄλλον τρόπον ἀνώμαλός τις ἔοικε γεγονέναι καὶ διάφορος πρὸς ἑαυτόν, ἀφελέσθαι πολλά, χαρίσασθαι πλείονα, τιμῆσαι παραλόγως, παραλόγως ἐφυβρίσαι, θεραπεύειν ὧν δέοιτο, θρύπτεσθαι πρὸς τοὺς δεομένους, ὥστε ἀγνοεῖσθαι πότερον ὑπερόπτης φύσει μᾶλλον ἢ κόλαξ γέγονε. 12.6. τὰ μὲν οὖν ἄλλα διέλαθε τούς γε πολλοὺς Ἕλληνας ἐκπεμπόμενα, τὸν δὲ ἀργυροῦν πίθον, ὃς ἦν ὑπόλοιπος ἔτι τῶν βασιλικῶν, διὰ βάρος καὶ μέγεθος οὐ δυναμένων ἀναλαβεῖν τῶν ὑποζυγίων, ἀναγκαζόμενοι κατακόπτειν οἱ Ἀμφικτύονες εἰς μνήμην ἐβάλοντο τοῦτο μὲν Τίτον Φλαμινῖνον καὶ Μάνιον Ἀκύλιον, τοῦτο δὲ Αἰμίλιον Παῦλον, ὧν ὁ μὲν Ἀντίοχον ἐξελάσας τῆς Ἑλλάδος, οἱ δὲ τούς Μακεδόνων βασιλεῖς καταπολεμήσαντες οὐ μόνον ἀπέσχοντο τῶν ἱερῶν τῶν Ἑλληνικῶν, ἀλλὰ καὶ δῶρα καὶ τιμὴν αὐτοῖς καὶ σεμνότητα πολλὴν προσέθεσαν. 12.7. ἀλλʼ ἐκεῖνοι μὲν ἀνδρῶν τε σωφρόνων καὶ μεμαθηκότων σιωπῇ τοῖς ἄρχουσι παρέχειν τὰς χεῖρας ἡγούμενοι κατὰ νόμον, αὐτοί τε ταῖς ψυχαῖς βασιλικοὶ καὶ ταῖς δαπάναις εὐτελεῖς ὄντες, μετρίοις ἐχρῶντο καὶ τεταγμένοις ἀναλώμασι, τὸ κολακεύειν τούς στρατιώτας αἴσχιον ἡγούμενοι τοῦ δεδιέναι τούς πολεμίους· 12.8. οἱ δὲ τότε στρατηγοὶ βίᾳ τὸ πρωτεῖον, οὐκ ἀρετῇ, κτώμενοι, καὶ μᾶλλον ἐπʼ ἀλλήλους δεόμενοι τῶν ὅπλων ἢ τούς πολεμίους, ἠναγκάζοντο δημαγωγεῖν ἐν τῷ στρατηγεῖν, εἶθʼ ὧν εἰς τὰς ἡδυπαθείας τοῖς στρατευομένοις ἀνήλισκον ὠνούμενοι τούς πόνους αὑτῶν, ἔλαθον ὤνιον ὅλην τήν πατρίδα ποιήσαντες ἑαυτούς τε δούλους τῶν κακίστων ἐπὶ τῷ τῶν βελτιόνων ἄρχειν. ταῦτα ἐξήλαυνε Μάριον, εἶτʼ αὖθις ἐπὶ Σύλλαν κατῆγε, ταῦτα Ὀκταουΐου τούς περὶ Κίνναν, ταῦτα Φλάκκου τούς περὶ Φιμβρίαν αὐτόχειρας ἐποίησεν. | 6.7. 12.6. 12.7. 12.8. |
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| 369. Anon., Fragments, 49.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 170 |
370. Plutarch, Themistocles, 6.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 147| 6.4. ὁ γὰρ δὴ χρόνος ἐκεῖνος ἤνεγκεν ἀνθρώπους χειρῶν μὲν ἔργοις καὶ ποδῶν τάχεσι καὶ σωμάτων ῥώμαις, ὡς ἔοικεν, ὑπερφυεῖς καὶ ἀκαμάτους, πρὸς οὐδὲν δὲ τῇ φύσει χρωμένους ἐπιεικὲς οὐδὲ ὠφέλιμον, ἀλλʼ ὕβρει τε χαίροντας ὑπερηφάνῳ, καὶ ἀπολαύοντας τῆς δυνάμεως ὠμότητι καὶ πικρίᾳ, καὶ τῷ κρατεῖν τε καὶ βιάζεσθαι καὶ διαφθείρειν τὸ παραπῖπτον, αἰδῶ δὲ καὶ δικαιοσύνην καὶ τὸ ἴσον καὶ τὸ φιλάνθρωπον, ὡς ἀτολμίᾳ τοῦ ἀδικεῖν καὶ φόβῳ τοῦ ἀδικεῖσθαι τοὺς πολλοὺς ἐπαινοῦντας, οὐδὲν οἰομένους προσήκειν τοῖς πλέον ἔχειν δυναμένοις. | |
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371. Plutarch, Theseus, 3.1, 27.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 168, 169, 213| 3.1. Θησέως τὸ μὲν πατρῷον γένος εἰς Ἐρεχθέα καὶ τοὺς πρώτους αὐτόχθονας ἀνήκει, τῷ δὲ μητρῴῳ Πελοπίδης ἦν. Πέλοψ γὰρ οὐ χρημάτων πλήθει μᾶλλον ἢ παίδων μέγιστον ἴσχυσε τῶν ἐν Πελοποννήσῳ βασιλέων, πολλὰς μὲν ἐκδόμενος θυγατέρας τοῖς ἀρίστοις, πολλοὺς δὲ ταῖς πόλεσιν υἱοὺς ἐγκατασπείρας ἄρχοντας· ὧν εἷς γενόμενος Πιτθεύς, ὁ Θησέως πάππος, πόλιν μὲν οὐ μεγάλην τὴν Τροιζηνίων ᾤκισε, δόξαν δὲ μάλιστα πάντων ὡς ἀνὴρ λόγιος ἐν τοῖς τότε καὶ σοφώτατος ἔσχεν. | |
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| 372. Plutarch, Tiberius And Gaius Gracchus, 11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •agrarian laws Found in books: Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 92 |
373. Plutarch, Flaminius, 10.4-10.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 213| 10.4. προελθὼν εἰς μέσον ὁ κῆρυξ ἀνεῖπεν ὅτι Ῥωμαίων ἡ σύγκλητος καὶ Τίτος Κοΐντιος στρατηγὸς ὕπατος καταπολεμήσαντες βασιλέα Φίλιππον καὶ Μακεδόνας, ἀφιᾶσιν ἀφρουρήτους καὶ ἐλευθέρους καὶ ἀφορολογήτους, νόμοις χρωμένους τοῖς πατρίοις, Κορινθίους, Λοκρούς, Φωκεῖς, Εὐβοέας, Ἀχαιοὺς Φθιώτας, Μάγνητας, Θετταλούς, Περραιβούς. τὸ μὲν οὖν πρῶτον οὐ πάνυ πάντες οὐδὲ σαφῶς ἐπήκουσαν, ἀλλʼ ἀνώμαλος καὶ θορυβώδης κίνησις ἦν ἐν τῷ σταδίῳ θαυμαζόντων καὶ διαπυνθανομένων καὶ πάλιν ἀνειπεῖν κελευόντων· 10.5. ὡς δὲ αὖθις ἡσυχίας γενομένης ἀναγαγὼν ὁ κῆρυξ τὴν φωνὴν προθυμότερον εἰς ἅπαντας ἐγεγώνει καὶ διῆλθε τὸ κήρυγμα, κραυγὴ μὲν ἄπιστος τὸ μέγεθος διὰ χαρὰν ἐχώρει μέχρι θαλάττης, ὀρθὸν δὲ ἀνειστήκει τὸ θέατρον, οὐδεὶς δὲ λόγος ἦν τῶν ἀγωνιζομένων, ἔσπευδον δὲ πάντες ἀναπηδῆσαι καὶ δεξιώσασθαι καὶ προσειπεῖν τὸν σωτῆρα τῆς Ἑλλάδος καὶ πρόμαχον. 10.6. τὸ δὲ πολλάκις λεγόμενον εἰς ὑπερβολὴν τῆς φωνῆς καὶ μέγεθος ὤφθη τότε. κόρακες γὰρ ὑπερπετόμενοι κατὰ τύχην ἔπεσον εἰς τὸ στάδιον. αἰτία δὲ ἡ τοῦ ἀέρος ῥῆξις· ὅταν γὰρ ἡ φωνὴ πολλὴ καὶ μεγάλη φέρηται, διασπώμενος ὑπʼ αὐτῆς οὐκ ἀντερείδει τοῖς πετομένοις, ἀλλʼ ὀλίσθημα ποιεῖ καθάπερ κενεμβατοῦσιν, εἰ μὴ νὴ Δία πληγῇ τινι μᾶλλον ὡς ὑπὸ βέλους διελαυνόμενα πίπτει καὶ ἀποθνῄσκει, δύναται δὲ καὶ περιδίνησις εἶναι τοῦ ἀέρος, οἷον ἑλιγμὸν ἐν πελάγει καὶ παλιρρύμην τοῦ σάλου διὰ μέγεθος λαμβάνοντος. | 10.4. 10.5. 10.6. |
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| 374. Ps.-Philo, Biblical Antiquities, 8.3, 8.9-8.10, 9.1-9.6, 10.2, 11.1-11.4, 12.4, 13.4, 14.2, 16.1, 18.5, 19.8, 21.1, 21.5, 23.5, 28.10, 30.5, 32.2-32.3, 32.10, 33.6, 36.4, 40.2, 43.5, 48.1, 49.6-49.7, 50.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •laws •torah, ancestral laws Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86, 93, 94; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 330 |
375. Plutarch, Romulus, 7.1, 9.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •food laws, permitted and non-permitted species Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 332| 7.1. γενομένης δέ τινος πρὸς τοὺς Νομήτορος βουκόλους τοῖς Ἀμουλίου διαφορᾶς καὶ βοσκημάτων ἐλάσεως, οὐκ ἀνασχόμενοι συγκόπτουσι μὲν αὐτοὺς καὶ τρέπονται, ἀποτέμνονται δὲ τῆς ἀγέλης συχνήν. ἀγανακτοῦντος δὲ τοῦ Νομήτορος ὠλιγώρουν, συνῆγον δὲ καὶ προσεδέχοντο πολλοὺς μὲν ἀπόρους, πολλοὺς δὲ δούλους, θράσους ἀποστατικοῦ καὶ φρονήματος ἀρχὰς ἐνδιδόντες. 9.2. ἦν δʼ ἴσως ἀναγκαῖον, οἰκετῶν καὶ ἀποστατῶν πολλῶν ἠθροισμένων πρὸς αὐτούς, ἢ καταλυθῆναι παντάπασι τούτων διασπαρέντων, ἢ συνοικεῖν ἰδίᾳ μετʼ αὐτῶν. ὅτι γὰρ οὐκ ἠξίουν οἱ τὴν Ἄλβην οἰκοῦντες ἀναμειγνύναι τοὺς ἀποστάτας ἑαυτοῖς οὐδὲ προσδέχεσθαι πολίτας, ἐδήλωσε πρῶτον μὲν τὸ περὶ τὰς γυναῖκας ἔργον, οὐχ ὕβρει τολμηθὲν ἀλλὰ διʼ ἀνάγκην, ἑκουσίων ἀπορίᾳ γάμων· ἐτίμησαν γὰρ αὐτὰς ἁρπάσαντες περιττῶς. | 7.1. When a quarrel arose between the herdsmen of Numitor and Amulius, Cf. Livy, i. 5, 3 ff. and some of the latter’s cattle were driven off, the brothers would not suffer it, but fell upon the robbers, put them to flight, and intercepted most of the booty. To the displeasure of Numitor they gave little heed, but collected and took into their company many needy men and many slaves, exhibiting thus the beginnings of seditious boldness and temper. 9.2. But perhaps it was necessary, now that many slaves and fugitives gathered about them. either to disperse these and have no following at all, or else to dwell apart with them. For that the residents of Alba would not consent to give the fugitives the privilege of intermarriage with them, nor even receive them as fellow-citizens, is clear, in the first place, from the rape of the Sabine women, See chapter xiv. which was not a deed of wanton daring, but one of necessity, owing to the lack of marriages by consent; for they certainly honoured the women, when they had carried them off, beyond measure. |
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| 376. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 344 |
| 377. Plutarch, Numa Pompilius, 10, 4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 285 |
| 378. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Mikalson (2010), Greek Popular Religion in Greek Philosophy, 244 |
| 379. Plutarch, On The Eating of Flesh I, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •food laws, distinguishing species •food laws, eating without discrimination Found in books: Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 74 |
| 380. Plutarch, On Exilio, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 259 |
| 381. Plutarch, On Fate, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 228 |
382. Plutarch, On The Fortune of The Romans, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 287 | 317c. and had attached to herself not only the nations and peoples within her own borders, but also royal dominions of foreign peoples beyond the seas, and thus the affairs of this vast empire gained stability and security, since the supreme government, which never knew reverse, was brought within an orderly and single cycle of peace; for though Virtue in every form was inborn who contrived these things, yet great Good Fortune was also joined therewith, as it will be possible to demonstrate as the discourse proceeds. And now, methinks, from my lofty look-out, as it were, from whence Isurvey the matter in hand, Ican descry Fortune and Virtue advancing to be judged and tried one against the other. The gait of Virtue is unhurried, her gaze unwavering; |
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383. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 194 | 586b. But Phyllidas entered with Hippostheneidas, and calling Charon, Theocritus, and myself aside, led us to a corner of the peristyle, in great agitation as his face revealed. When Iasked: "Has something unexpected occurred, Phyllidas?" he replied: "nothing Ihad not expected, Caphisias; Iknew and forewarned you that Hippostheneidas was a weakling and begged you not to inform him of our plans or include him in the execution." We were alarmed at these words; and Hippostheneidas said: "In the name of the gods, Phyllidas, do not say that; do not, mistaking rashness for courage, bring ruin on ourselves and our country, but allow the exiles to return |
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| 384. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Schibli (2002), Hierocles of Alexandria, 342 |
| 385. Plutarch, On Hearing, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 109 |
| 386. Herodotus Medicus, Fragments, 1.85, 3.131 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cleinias (the laws) Found in books: Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 374 |
387. Plutarch, Nicias, 23.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •plato, laws Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 302| 23.5. τῷ μέντοι Νικίᾳ συνηνέχθη τότε μηδὲ μάντιν ἔχειν ἔμπειρον· ὁ γὰρ συνήθης αὐτοῦ καὶ τὸ πολὺ τῆς δεισιδαιμονίας ἀφαιρῶν Στιλβίδης ἐτεθνήκει μικρὸν ἔμπροσθεν. ἐπεὶ τὸ σημεῖον, ὥς φησι Φιλόχορος, φεύγουσιν οὐκ ἦν πονηρόν, ἀλλὰ καὶ πάνυ χρηστόν· ἐπικρύψεως γὰρ αἱ σὺν φόβῳ πράξεις δέονται, τὸ δὲ φῶς πολέμιόν ἐστιν αὐταῖς. | 23.5. |
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| 388. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Merz and Tieleman (2012), Ambrosiaster's Political Theology, 174 |
| 389. Plutarch, On Moral Virtue, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dietary laws ascetic role of •dietary laws biblical •dietary laws historical interpretation of •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 89 |
390. Plutarch, Demetrius, 9.3, 10.2, 18.1-18.2, 23.1-23.2, 24.3-24.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 178, 179, 182, 213| 9.3. πυθόμενος δὲ τὴν Ἀλεξάνδρου τοῦ Πολυπέρχοντος γενομένην γυναῖκα Κρατησίπολιν ἐν Πάτραις διατρίβουσαν οὐκ ἂν ἀηδῶς γενέσθαι μετʼ αὐτοῦ, περιβόητον οὖσαν ἐπὶ κάλλει, καταλιπὼν τὴν δύναμιν ἐν τῇ Μεγαρικῇ προῆλθεν εὐζώνους τινὰς ἔχων σὺν αὑτῷ. καὶ τούτων πάλιν ἀποστρέψας ἀπεσκήνωσε χωρὶς ὑπὲρ τοῦ λαθεῖν τὴν γυναῖκα συνελθοῦσαν αὐτῷ. 10.2. Ἀθηναῖοι δὲ ἀπολαβόντες τὴν δημοκρατίαν ἔτει πεντεκαιδεκάτῳ, τὸν δὲ μέσον χρόνον ἀπὸ τῶν Λαμιακῶν καὶ τῆς περὶ Κραννῶνα μάχης λόγῳ μὲν ὀλιγαρχικῆς, ἔργῳ δὲ μοναρχικῆς καταστάσεως γενομένης διὰ τὴν τοῦ Φαληρέως δύναμιν, οὕτω λαμπρὸν ἐν ταῖς εὐεργεσίαις καὶ μέγαν φανέντα τὸν Δημήτριον ἐπαχθῆ καὶ βαρὺν ἐποίησαν τῶν τιμῶν ταῖς ἀμετρίαις ἃς ἐψηφίσαντο. 18.1. ἐκ τούτου πρῶτον ἀνεφώνησε τὸ πλῆθος Ἀντίγονον καὶ Δημήτριον βασιλέας. Ἀντίγονον μὲν οὖν εὐθὺς ἀνέδησαν οἱ φίλοι, Δημητρίῳ δὲ ὁ πατὴρ ἔπεμψε διάδημα καὶ γράφων ἐπιστολὴν βασιλέα προσεῖπεν. οἱ δʼ ἐν Αἰγύπτῳ τούτων ἀπαγγελλομένων καὶ αὐτοὶ βασιλέα τὸν Πτολεμαῖον ἀνηγόρευσαν, ὡς μὴ δοκεῖν τοῦ φρονήματος ὑφίεσθαι διὰ τὴν ἧτταν. 18.2. ἐπενείματο δὲ οὕτως τὸ πρᾶγμα τῷ ζήλῳ τοὺς διαδόχους. καὶ γὰρ Λυσίμαχος ἤρξατο φορεῖν διάδημα, καὶ Σέλευκος ἐντυγχάνων τοῖς Ἕλλησιν, ἐπεὶ τοῖς γε βαρβάροις πρότερον οὗτος ὡς βασιλεὺς ἐχρημάτιζε. Κάσανδρος δέ, τῶν ἄλλων αὐτὸν βασιλέα καὶ γραφόντων καὶ καλούντων, αὐτός, ὥσπερ πρότερον εἰώθει, τὰς ἐπιστολὰς ἔγραφε. 23.1. ἐκάλουν δὲ τὸν Δημήτριον οἱ Ἀθηναῖοι Κασάνδρου τὸ ἄστυ πολιορκοῦντος. ὁ δὲ ναυσὶν ἐπιπλεύσας τριακοσίαις τριάκοντα καὶ πολλοῖς ὁπλίταις, οὐ μόνον ἐξήλασε τῆς Ἀττικῆς τὸν Κάσανδρον, ἀλλὰ καὶ φεύγοντα μέχρι Θερμοπυλῶν διώξας καὶ τρεψάμενος, Ἡράκλειαν ἔλαβεν, ἑκουσίως αὐτῷ προσθεμένην, καὶ τῶν Μακεδόνων ἑξακισχιλίους μεταβαλομένους πρὸς αὐτόν. 23.2. ἐπανιὼν δὲ τοὺς ἐντὸς Πυλῶν Ἕλληνας ἠλευθέρου, καὶ Βοιωτοὺς ἐποιήσατο συμμάχους, When Strabo wrote, during the reign of Augustus, the painting was still at Rhodes, where it had been seen and admired by Cicero ( Orat. 2, 5); when the elder Pliny wrote, καὶ Κεγχρέας εἷλε· καὶ Φυλὴν καὶ Πάνακτον, ἐπιτειχίς ματα τῆς Ἀττικῆς ὑπὸ Κασάνδρου φρουρούμενα, καταστρεψάμενος ἀπέδωκε τοῖς Ἀθηναίοις. οἱ δὲ καίπερ ἐκκεχυμένοι πρότερον εἰς αὐτὸν καὶ κατακεχρημένοι πᾶσαν φιλοτιμίαν, ἐξεῦρον ὅμως καὶ τότε πρόσφατοι καὶ καινοὶ ταῖς κολακείαις φανῆναι. 24.3. καὶ ὁ παῖς, ὡς συνεῖδε τὴν περὶ αὑτὸν ἐρημίαν καὶ τὴν ἀνάγκην, ἀφελὼν τὸ πῶμα τοῦ χαλκώματος εἰς ζέον ὕδωρ ἐνήλατο καὶ διέφθειρεν αὑτόν, ἀνάξια μὲν παθών, ἄξια δὲ τῆς πατρίδος καὶ τοῦ κάλλους φρονήσας, οὐχ ὡς Κλεαίνετος ὁ Κλεομέδοντος, ὃς ὠφληκότι τῷ πατρὶ δίκην πεντήκοντα ταλάντων ἀφεθῆναι διαπραξάμενος καὶ γράμματα παρὰ Δημητρίου κομίσας πρὸς τὸν δῆμον οὐ μόνον ἑαυτὸν κατῄσχυνεν, ἀλλὰ καὶ τὴν πόλιν συνετάραξε. 24.4. τὸν μὲν γὰρ Κλεομέδοντα τῆς δίκης ἀφῆκαν, ἐγράφη δὲ ψήφισμα μηδένα τῶν πολιτῶν ἐπιστολὴν παρὰ Δημητρίου κομίζειν. ἐπεὶ δὲ ἀκούσας ἐκεῖνος οὐκ ἤνεγκε μετρίως, ἀλλʼ ἠγανάκτησε, δείσαντες αὖθις οὐ μόνον τὸ ψήφισμα καθεῖλον, ἀλλὰ καὶ τῶν εἰσηγησαμένων καὶ συνειπόντων τοὺς μὲν ἀπέκτειναν, τοὺς δὲ ἐφυγάδευσαν, ἔτι δὲ προσεψηφίσαντο δεδόχθαι τῷ δήμῳ τῶν Ἀθηναίων πᾶν, ὅ τι ἂν ὁ βασιλεὺς Δημήτριος κελεύσῃ, τοῦτο καὶ πρὸς θεοὺς ὅσιον καὶ πρὸς ἀνθρώπους εἶναι δίκαιον. | 9.3. 10.2. 18.1. 18.2. 23.1. 23.2. 24.3. 24.4. |
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| 391. Plutarch, Dion, 8.5, 13.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 263 |
| 392. Plutarch, Eumenes, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •laws Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 75 |
393. Plutarch, Lycurgus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Feldman (2006), Judaism and Hellenism Reconsidered, 538| 29.2. συναγαγὼν οὖν ἅπαντας εἰς ἐκκλησίαν, τὰ μὲν ἄλλα μετρίως ἔχειν ἔφη καὶ ἱκανῶς πρὸς εὐδαιμονίαν καὶ ἀρετὴν τῆς πόλεως, ὃ δὲ κυριώτατόν ἐστι καὶ μέγιστον οὐκ ἂν ἐξενεγκεῖν πρότερον πρὸς αὐτοὺς ἢ χρήσασθαι τῷ θεῷ. δεῖν οὖν ἐκείνους ἐμμένειν τοῖς καθεστῶσι νόμοις καὶ μηδὲν ἀλλάσσειν μηδὲ μετακινεῖν ἕως ἐπάνεισιν ἐκ Δελφῶν αὐτός· ἐπανελθὼν γάρ ὅ τι ἂν τῷ θεῷ δοκῇ ποιήσειν. | 29.2. Accordingly, he assembled the whole people, and told them that the provisions already made were sufficiently adapted to promote the prosperity and virtue of the state, but that something of the greatest weight and importance remained, which he could not lay before them until he had consulted the god at Delphi. They must therefore abide by the established laws and make no change nor alteration in them until he came back from Delphi in person; then he would do whatsoever the god thought best. |
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394. Plutarch, Lysander, 27.1-27.3, 27.5-27.7, 30.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 190; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 49| 27.1. ἐτελεύτησε δὲ πρὶν ἐξ Ἀσίας ἐπανελθεῖν τὸν Ἀγησίλαον, ἐμπεσὼν εἰς τὸν Βοιωτικὸν πόλεμον, ἢ μᾶλλον ἐμβαλὼν τὴν Ἑλλάδα. λέγεται γὰρ ἀμφοτέρως· καὶ τὴν αἰτίαν οἱ μέν τινες ἐκείνου ποιοῦσιν, οἱ δὲ Θηβαίων, οἱ δὲ κοινήν, Θηβαίοις μὲν ἐγκαλοῦντες τὴν ἐν Αὐλίδι τῶν ἱερῶν διάρριψιν καὶ ὅτι τῶν περὶ Ἀνδροκλείδην καὶ Ἀμφίθεον χρήμασι βασιλικοῖς διαφθαρέντων ἐπὶ τῷ Λακεδαιμονίοις Ἑλληνικὸν περιστῆσαι πόλεμον ἐπέθεντο Φωκεῦσι καὶ τὴν χώραν αὐτῶν ἐπόρθησαν, 27.2. Λύσανδρον δέ φασιν ὀργῇ φέρειν ὅτι τῆς δεκάτης ἀντεποιήσαντο τοῦ πολέμου Θηβαῖοι μόνοι, τῶν ἄλλων συμμάχων ἡσυχαζόντων, καὶ περὶ χρημάτων ἠγανάκτησαν ἃ Λύσανδρος εἰς Σπάρτην ἀπέστειλε, μάλιστα δὲ ἐπὶ τῷ παρασχεῖν ἀρχὴν Ἀθηναίοις ἐλευθερώσεως ἀπὸ τῶν τριάκοντα τυράννων, οὓς Λύσανδρος μὲν κατέστησε, Λακεδαιμόνιοι δὲ δύναμιν καὶ φόβον αὐτοῖς προστιθέντες ἐψηφίσαντο τοὺς φεύγοντας ἐξ Ἀθηνῶν ἀγωγίμους εἶναι πανταχόθεν, ἐκσπόνδους δὲ τοὺς ἐνισταμένους τοῖς ἄγουσι. 27.3. πρὸς ταῦτα γὰρ ἀντεψηφίσαντο Θηβαῖοι ψηφίσματα πρέποντα καὶ ἀδελφὰ ταῖς Ἡρακλέους καὶ Διονύσου πράξεσιν, οἰκίαν μὲν ἀνεῷχθαι πᾶσαν καὶ πόλιν ἐν Βοιωτίᾳ τοῖς δεομένοις Ἀθηναίων, τὸν δὲ τῷ ἀγομένῳ φυγάδι μὴ βοηθήσαντα ζημίαν ὀφείλειν τάλαντον, ἂν δέ τις Ἀθήναζε διὰ τῆς Βοιωτίας ἐπὶ τοὺς τυράννους ὅπλα κομίζῃ, μήτε ὁρᾶν τινα Θηβαῖον μήτε ἀκούειν. 30.5. οὐ μὴν ἀλλὰ τάς τε ἄλλας τιμὰς ἀπέδοσαν αὐτῷ τελευτήσαντι, καὶ τοὺς μνηστευσαμένους τὰς θυγατέρας, εἶτα μετὰ τὴν τελευτὴν τοῦ Λυσάνδρου πένητος εὑρεθέντος ἀπειπαμένους ἐζημίωσαν, ὅτι πλούσιον μὲν νομίζοντες ἐθεράπευον, δίκαιον δὲ καὶ χρηστὸν ἐκ τῆς πενίας ἐπιγνόντες ἐγκατέλιπον. ἦν γάρ, ὡς ἔοικεν, ἐν Σπάρτῃ καὶ ἀγαμίου δίκη καὶ ὀψιγαμίου καὶ κακογαμίου· ταύτῃ δὲ ὑπῆγον μάλιστα τοὺς ἀντὶ τῶν ἀγαθῶν καὶ οἰκείων τοῖς πλουσίοις κηδεύοντας. τὰ μὲν οὖν περὶ Λύσανδρον οὕτως ἱστορήσαμεν ἔχοντα. | 27.1. 27.2. 27.3. 30.5. |
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395. Plutarch, Coriolanus, 20.2, 39.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 156| 20.2. συνελθόντος δὲ τοῦ δῆμον πρῶτον μὲν οὐ κατὰ λόχους, ἀλλὰ κατὰ φυλὰς ἐβιάζοντο γίνεσθαι τὴν ψηφοφορίαν, τῶν εὐπόρων καὶ γνωρίμων καὶ στρατευομένων τὸν ἄπορον καὶ πολυπράγμονα καὶ τὸν καλοῦ φροντίζοντα μηδὲν ὄχλον ἐπίπροσθεν ταῖς ψήφοις ποιοῦντες. 39.3. ἐπεὶ δʼ ἀναστάντι τῷ Μαρκίῳ τὸ μὲν ἄγαν θορυβοῦν ὑπʼ αἰδοῦς ἐνεδίδου καὶ παρεῖχεν ἀδεῶς λέγειν, οἱ δὲ βέλτιστοι καὶ μάλιστα χαίροντες εἰρήνῃ τῶν Ἀντιατῶν ἐγένοντο φανεροὶ μετʼ εὐνοίας ἀκουσόμενοι καὶ δικαίως κρινοῦντες, ἔδεισεν ὁ Τύλλος τὴν ἀπολογίαν τοῦ ἀνδρός. ἦν γὰρ ἐν τοῖς μάλιστα δεινὸς εἰπεῖν, καὶ τὰ πρόσθεν ἔργα μείζονα τὴν χάριν εἶχε τῆς ὕστερον αἰτίας, μᾶλλον δʼ ὅλως τὸ ἔγκλημα τοῦ μεγέθους τῆς χάριτος ἦν μαρτύριον. | 20.2. 39.3. |
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| 396. Plutarch, A Philosopher Ought To Converse Especially With Men In Power, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 272, 273 |
| 397. Plutarch, On Superstition, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 161 |
398. Plutarch, Aratus, 38.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 263| 38.5. εἰ δὲ Κλεομένης ἦν, λεγέσθω γὰρ οὕτως, παράνομος καὶ τυραννικός, ἀλλʼ Ἡρακλεῖδαι πατέρες αὐτῷ καὶ Σπάρτη πατρίς, ἧς τὸν ἀφανέστατον ἄξιον ἀντὶ τοῦ πρώτου Μακεδόνων ἡγεμόνα ποιεῖσθαι τοὺς ἔν τινι λόγῳ τὴν Ἑλληνικὴν τιθεμένους εὐγένειαν. καίτοι Κλεομένης ᾔτει τὴν ἀρχὴν παρὰ τῶν Ἀχαιῶν ὡς πολλὰ ποιήσων ἀγαθὰ τὰς πόλεις ἀντὶ τῆς τιμῆς καὶ τῆς προσηγορίας ἐκείνης, | 38.5. |
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399. Mishnah, Taanit, 4.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws in pauline epistles Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 62| 4.6. "חֲמִשָּׁה דְבָרִים אֵרְעוּ אֶת אֲבוֹתֵינוּ בְּשִׁבְעָה עָשָׂר בְּתַמּוּז וַחֲמִשָּׁה בְּתִשְׁעָה בְאָב. בְּשִׁבְעָה עָשָׂר בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת, וּבָטַל הַתָּמִיד, וְהֻבְקְעָה הָעִיר, וְשָׂרַף אַפּוֹסְטֹמוֹס אֶת הַתּוֹרָה, וְהֶעֱמִיד צֶלֶם בַּהֵיכָל. בְּתִשְׁעָה בְאָב נִגְזַר עַל אֲבוֹתֵינוּ שֶׁלֹּא יִכָּנְסוּ לָאָרֶץ, וְחָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִיָּה, וְנִלְכְּדָה בֵיתָר, וְנֶחְרְשָׁה הָעִיר. מִשֶּׁנִּכְנַס אָב, מְמַעֲטִין בְּשִׂמְחָה: \n", | 4.6. "There were five events that happened to our ancestors on the seventeenth of Tammuz and five on the ninth of Av.On the seventeenth of Tammuz: The tablets were shattered; The tamid (daily) offering was cancelled; The [walls] of the city were breached; And Apostomos burned the Torah, and placed an idol in the Temple. On the ninth of Av It was decreed that our ancestors should not enter the land, The Temple was destroyed the first And the second time, Betar was captured, And the city was plowed up. When Av enters, they limit their rejoicing.", |
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400. Ignatius, To The Ephesians, 3.2, 5.1-5.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, laws Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 90 | 3.2. But, since love doth not suffer me to be silent concerning you, therefore was I forward to exhort you, that ye run in harmony with the mind of God: for Jesus Christ also, our inseparable life, is the mind of the Father, even as the bishops that are settled in the farthest parts of the earth are in the mind of Jesus Christ. 5.1. For if I in a short time had such converse with your bishop, which was not after the manner of men but in the Spirit, how much more do I congratulate you who are closely joined with him as the Church is with Jesus Christ and as Jesus Christ is with the Father, that all things may be harmonious in unity. 5.2. Let no man be deceived. If any one be not within the precinct of the altar, he lacketh the bread [of God]. For, if the prayer of one and another hath so great force, how much more that of the bishop and of the whole Church. 5.3. Whosoever therefore cometh not to the congregation, he doth thereby show his pride and hath separated himself; for it is written, God resisteth the proud. Let us therefore be careful not to resist the bishop, that by our submission we may give ourselves to God. |
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401. Mishnah, Gittin, 9.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •procreation, the laws of procreation Found in books: Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 251| 9.10. "בֵּית שַׁמַּאי אוֹמְרִים, לֹא יְגָרֵשׁ אָדָם אֶת אִשְׁתּוֹ אֶלָּא אִם כֵּן מָצָא בָהּ דְּבַר עֶרְוָה, שֶׁנֶּאֱמַר (דברים כד), כִּי מָצָא בָהּ עֶרְוַת דָּבָר. וּבֵית הִלֵּל אוֹמְרִים, אֲפִלּוּ הִקְדִּיחָה תַבְשִׁילוֹ, שֶׁנֶּאֱמַר (שם), כִּי מָצָא בָהּ עֶרְוַת דָּבָר. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ מָצָא אַחֶרֶת נָאָה הֵימֶנָּה, שֶׁנֶּאֱמַר (שם), וְהָיָה אִם לֹא תִמְצָא חֵן בְּעֵינָיו: \n", | 9.10. "Bet Shammai says: a man should not divorce his wife unless he has found her guilty of some unseemly conduct, as it says, “Because he has found some unseemly thing in her.” Bet Hillel says [that he may divorce her] even if she has merely burnt his dish, since it says, “Because he has found some unseemly thing in her.” Rabbi Akiva says, [he may divorce her] even if he finds another woman more beautiful than she is, as it says, “it cometh to pass, if she find no favour in his eyes.", |
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402. Mishnah, Eduyot, 1.3, 5.2, 5.7, 9.2-9.3, 9.6, 9.8, 9.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •purity (see also food laws) •purity laws •food (dietary) laws, kashrut Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17, 31, 55, 67, 126, 166, 167, 168| 1.3. "הִלֵּל אוֹמֵר, מְלֹא הִין מַיִם שְׁאוּבִין פּוֹסְלִין אֶת הַמִּקְוֶה, אֶלָּא שֶׁאָדָם חַיָּב לוֹמַר בִּלְשׁוֹן רַבּוֹ. וְשַׁמַּאי אוֹמֵר, תִּשְׁעָה קַבִּין. וַחֲכָמִים אוֹמְרִים, לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, אֶלָּא עַד שֶׁבָּאוּ שְׁנֵי גַרְדִּיִּים מִשַּׁעַר הָאַשְׁפּוֹת שֶׁבִּירוּשָׁלַיִם וְהֵעִידוּ מִשּׁוּם שְׁמַעְיָה וְאַבְטַלְיוֹן, שְׁלֹשֶׁת לֻגִּין מַיִם שְׁאוּבִין פּוֹסְלִין אֶת הַמִּקְוֶה, וְקִיְּמוּ חֲכָמִים אֶת דִּבְרֵיהֶם: \n", 5.2. "רַבִּי יוֹסֵי אוֹמֵר, שִׁשָּׁה דְבָרִים מִקֻּלֵי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. הָעוֹף עוֹלֶה עִם הַגְּבִינָה עַל הַשֻּׁלְחָן וְאֵינוֹ נֶאֱכָל, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ עוֹלֶה וְאֵינוֹ נֶאֱכָל. תּוֹרְמִין זֵיתִים עַל שֶׁמֶן, וַעֲנָבִים עַל יַיִן, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵין תּוֹרְמִין. הַזּוֹרֵעַ אַרְבַּע אַמּוֹת שֶׁבַּכֶּרֶם, בֵּית שַׁמַּאי אוֹמְרִים, קִדֵּשׁ שׁוּרָה אַחַת, וּבֵית הִלֵּל אוֹמְרִים, קִדֵּשׁ שְׁתֵּי שׁוּרוֹת. הַמְּעִיסָה, בֵּית שַׁמַּאי פּוֹטְרִין, וּבֵית הִלֵּל מְחַיְּבִין. מַטְבִּילִין בְּחַרְדָּלִית, כְּדִבְרֵי בֵית שַׁמָּאי. וּבֵית הִלֵּל אוֹמְרִים, אֵין מַטְבִּילִין. גֵּר שֶׁנִּתְגַּיֵּר עַרְבֵי פְסָחִים, בֵּית שַׁמַּאי אוֹמְרִים, טוֹבֵל וְאוֹכֵל אֶת פִּסְחוֹ לָעֶרֶב. וּבֵית הִלֵּל אוֹמְרִים, הַפּוֹרֵשׁ מִן הָעָרְלָה, כְּפוֹרֵשׁ מִן הַקָּבֶר: \n", 5.7. "בִּשְׁעַת מִיתָתוֹ אָמַר לִבְנוֹ, בְּנִי, חֲזֹר בְּךָ בְאַרְבָּעָה דְבָרִים שֶׁהָיִיתִי אוֹמֵר. אָמַר לוֹ, וְלָמָּה לֹא חָזַרְתָּ בָּךְ. אָמַר לוֹ, אֲנִי שָׁמַעְתִּי מִפִּי הַמְרֻבִּים, וְהֵם שָׁמְעוּ מִפִּי הַמְרֻבִּים. אֲנִי עָמַדְתִּי בִשְׁמוּעָתִי, וְהֵם עָמְדוּ בִשְׁמוּעָתָן. אֲבָל אַתָּה שָׁמַעְתָּ מִפִּי הַיָּחִיד, וּמִפִּי הַמְרֻבִּין. מוּטָב לְהַנִּיחַ דִּבְרֵי הַיָּחִיד, וְלֶאֱחֹז בְּדִבְרֵי הַמְרֻבִּין. אָמַר לוֹ, אַבָּא, פְּקֹד עָלַי לַחֲבֵרֶיךָ. אָמַר לוֹ, אֵינִי מַפְקִיד. אָמַר לוֹ, שֶׁמָּא עִילָה מָצָאתָ בִי. אָמַר לוֹ, לָאו. מַעֲשֶׂיךָ יְקָרְבוּךָ וּמַעֲשֶׂיךָ יְרַחֲקוּךָ: \n", | 1.3. "Hillel says: “A hin full of drawn water renders the mikweh unfit.” (However, man must speak in the language of his teacher.) And Shammai says: “Nine kavs.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one;” But when two weavers from the dung-gate which is in Jerusalem came and testified in the name of Shemaiah and Avtalion, “Three logs of drawn water render the mikweh unfit,” the Sages confirmed their statement.", 5.2. "Rabbi Yose says: there are six instances of lenient rulings by Beth Shammai and stringent rulings by Beth Hillel.A fowl may be put on a table [together] with cheese but may not be eaten [with it], according to the opinion of Beth Shammai. But Beth Hillel says: it may neither be put on [the table together with it] nor eaten [with it]. Olives may be given as terumah for oil and grapes for wine, according to the opinion of Beth Shammai. But Beth Hillel says: they may not be given. One who sows seed [within] four cubits of a vineyard: Beth Shammai says: he has caused one row [of vines] to be prohibited. But Beth Hillel says: he has caused two rows to be prohibited. Flour paste [flour that had been mixed with boiling water]: Beth Shammai exempts [from the law of hallah]; But Beth Hillel pronounces it liable. One may immerse oneself in a rain-torrent, according to the opinion of Beth Shammai; But Beth Hillel say: one may not immerse oneself [therein]. One who became a proselyte on the eve of Passover: Beth Shammai says: he may immerse himself and eat his Passover sacrifice in the evening. But Beth Hillel says: one who separates himself from uncircumcision is as one who separates himself from the grave.", 5.7. "At the time of his death he said to his son, “Retract the four opinions which I used to declare.” He (the said to him, “Why did not you retract them?” He said to him, “I heard them from the mouth of the many, and they heard [the contrary] from the mouth of the many. I stood fast by the tradition which I heard, and they stood fast by the tradition which they heard. But you have heard [my tradition] from the mouth of a single individual and [their tradition] from the mouth of the many. It is better to leave the opinion of the single individual and to hold by the opinion of the many.” He said to him, “Father commend me to your colleagues.” He said to him, “I will not commend you.” He said to him, “Have you found in me any wrong?” He said, “No; your own deeds will cause you to be near, and your own deeds will cause you to be far.”", |
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403. Mishnah, Berachot, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 79, 191| 9.5. "חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ: \n", | 9.5. "One must bless [God] for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul [life] away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting [is forbidden]. All the conclusions of blessings that were in the Temple they would say, “forever [lit. as long as the world is].” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever [lit. from the end of the world to the end of the world]. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: [this means] “They have violated your teaching It is time to act on behalf of the Lord.”", |
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404. Mishnah, Bekhorot, 4.1, 7.1, 8.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mishnah, laws not practiced in •mishnah, laws of temple in •dietary laws •levirate marriage laws Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 153; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 246; Schwartz (2008), 2 Maccabees, 267| 4.1. "עַד כַּמָּה יִשְׂרָאֵל חַיָּבִים לְהִטַּפֵּל בַּבְּכוֹר. בִּבְהֵמָה דַקָּה, עַד שְׁלשִׁים יוֹם. וּבַגַּסָּה, חֲמִשִּׁים יוֹם. רַבִּי יוֹסֵי אוֹמֵר, בַּדַּקָּה שְׁלשָׁה חֳדָשִׁים. אָמַר לוֹ הַכֹּהֵן בְּתוֹךְ זְמַן זֶה תְּנֵהוּ לִי, הֲרֵי זֶה לֹא יִתְּנוֹ לוֹ. אִם הָיָה בַעַל מוּם, אָמַר לוֹ תֶּן לִי שֶׁאוֹכְלֶנּוּ, מֻתָּר. וּבִשְׁעַת הַמִּקְדָּשׁ, אִם הָיָה תָמִים, אָמַר לוֹ תֶּן לִי שֶׁאַקְרִיבֶנּוּ, מֻתָּר. הַבְּכוֹר נֶאֱכָל שָׁנָה בְשָׁנָה בֵּין תָּמִים בֵּין בַּעַל מוּם, שֶׁנֶּאֱמַר (דברים טו), לִפְנֵי ה' אֱלֹהֶיךָ תֹאכְלֶנּוּ שָׁנָה בְשָׁנָה:", 7.1. "מוּמִין אֵלּוּ, בֵּין קְבוּעִין בֵּין עוֹבְרִין, פּוֹסְלִין בָּאָדָם. יוֹתֵר עֲלֵיהֶן בָּאָדָם, הַכִּילוֹן, וְהַלַּפְתָּן, הַמַּקָּבָן, וְשֶׁרֹאשׁוֹ שָׁקוּעַ, וּשְׁקִיפָס. וּבַעֲלֵי הַחֲטוֹטֶרֶת, רַבִּי יְהוּדָה מַכְשִׁיר, וַחֲכָמִים פּוֹסְלִין: \n", 8.1. "יֵשׁ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, יֵשׁ שֶׁאֵינוֹ בְכוֹר לֹא לַנַּחֲלָה וְלֹא לַכֹּהֵן. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן, הַבָּא אַחַר הַנְּפָלִים שֶׁיָּצָא רֹאשׁוֹ חַי, וּבֶן תִּשְׁעָה שֶׁיָּצָא רֹאשׁוֹ מֵת, וְהַמַּפֶּלֶת כְּמִין בְּהֵמָה חַיָּה וָעוֹף, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיְּהֵא בוֹ מִצּוּרַת הָאָדָם. הַמַּפֶּלֶת סַנְדָּל, אוֹ שִׁלְיָא, וּשְׁפִיר מְרֻקָּם, וְהַיּוֹצֵא מְחֻתָּךְ, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. מִי שֶׁלֹּא הָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁכְּבָר יָלְדָה, עוֹדָהּ שִׁפְחָה וְנִשְׁתַּחְרְרָה, עוֹדָהּ נָכְרִית וְנִתְגַּיְּרָה, מִשֶּׁבָּאת לְיִשְׁרָאֵל יָלְדָה, בְּכוֹר לַנַּחֲלָה וְאֵינוֹ בְכוֹר לַכֹּהֵן. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, שֶׁנֶּאֱמַר (שמות יג), פֶּטֶר כָּל רֶחֶם בִּבְנֵי יִשְׂרָאֵל, עַד שֶׁיִּפְטְרוּ רֶחֶם מִיִּשְׂרָאֵל. מִי שֶׁהָיוּ לוֹ בָנִים וְנָשָׂא אִשָּׁה שֶׁלֹא יָלְדָה, נִתְגַּיְּרָה מְעֻבֶּרֶת, נִשְׁתַּחְרְרָה מְעֻבֶּרֶת, יָלְדָה הִיא וְכֹהֶנֶת, הִיא וּלְוִיָּה, הִיא וְאִשָּׁה שֶׁכְּבָר יָלְדָה, וְכֵן מִי שֶׁלֹּא שָׁהֲתָה אַחַר בַּעְלָהּ שְׁלשָׁה חֳדָשִׁים וְנִשֵּׂאת וְיָלְדָה, וְאֵין יָדוּעַ אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן, אוֹ בֶן שִׁבְעָה לָאַחֲרוֹן, בְּכוֹר לַכֹּהֵן וְאֵינוֹ בְכוֹר לַנַּחֲלָה. אֵיזֶהוּ בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן, הַמַּפֶּלֶת שְׁפִיר מָלֵא דָם, מָלֵא מַיִם, מָלֵא גְנִינִים, הַמַּפֶּלֶת כְּמִין דָּגִים וַחֲגָבִים שְׁקָצִים וּרְמָשִׂים, הַמַּפֶּלֶת יוֹם אַרְבָּעִים, הַבָּא אַחֲרֵיהֶן, בְּכוֹר לַנַּחֲלָה וְלַכֹּהֵן: \n", | 4.1. "For how long is an Israelite bound to take care of a first born? In the case of small cattle, for thirty days, and large cattle, fifty days. Rabbi Yose says: in the case of small cattle, three months. If the priest says [to the Israelite] during this period “Give it to me,” he must not give it to him. But if the first born was blemished and the priest said to him “Give it to me so that I may eat it,” then it is allowed. And in Temple times, if [the first born] was in an unblemished state and the priest said to him “Give it to me, and I will offer it up it was allowed.” A first born is eaten year by year both in an unblemished as well as in a blemished state, for it is said: “You shall eat it before the Lord your God year by year” (Deuteronomy 15:20).", 7.1. "These blemishes [named above], whether permanent or transitory, make human beings unfit [to serve in the Temple]. There are more than this concerning human beings: kilon, liftan, makkaban, one whose head is angular or shekifas . A hunchback: Rabbi Judah considers him fit, Whereas the sages consider him unfit.", 8.1. "There is one who is [counted as] a firstborn [with respect to] inheritance but not with respect to redemption from a priest; a firstborn with respect to redemption from a priest but not a firstborn [with respect] to inheritance; a firstborn [with respect to both] inheritance and redemption from a priest; and a firstborn [in respect] to neither inheritance nor redemption from a priest. Which is a firstborn [with respect] to inheritance but not to redemption from a priest? One which follows one which was not viable whose head came forth alive, or one born in the ninth month whose head came out dead, or when a woman aborts something that looks like an animal, beast or bird, the words of Rabbi Meir. But the sages say: [it is not considered an opening of the womb] until [the abortion] has the form of a human being. If [a woman] aborts a sandal or a placenta or a fetus having an articulated shape, or if an embryo came out by pieces, [the infant] which follows after them is a first-born [with respect] to inheritance but not a first-born for redemption from a priest. If one who never had children married a woman who had already given birth, even if she had given birth when she was a slave but is now free, or [had given birth] when she was a non-Jew but has since converted, if after coming to the Israelite she gave birth, [the infant] is considered a first-born [with respect] to inheritance but not a first-born for redemption from a priest. Rabbi Yose the Galilean says: [the infant] is a firstborn [with respect] to inheritance and for redemption from a priest, as it says: “Whatever opens the womb in Israel” (Exodus 13:2), meaning only if it opens the womb in Israel. If one had children already and married a woman who had never given birth previously Or if she converted when pregt, or if she was freed when pregt, and she gave birth; If she and a priestess gave birth, she and a Levite’s daughter, she and a woman who had already given birth; And similarly [if a woman] who did not wait three months after her husband's death, married and gave birth and it is not known if the infant was born in the ninth month since the death of the first [husband] or in the seventh month since she married the second, it is a firstborn for redemption from a priest but not a first-born [with respect] to inheritance. Which is a firstborn both [in respect] of inheritance and for redemption from a priest? If [a woman] miscarries a sac full of blood or full of water or full of pieces of flesh; or if [a woman] miscarries something with the shape of fish or locusts or reptiles, or creeping things, or if she discharges on the fortieth day [of conception], [the infant] which follows after [these discharges] is a firstborn both [in respect] of inheritance and for redemption from a priest.", |
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405. Mishnah, Beitzah, 1.1, 2.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •noahide laws •purity (see also food laws) Found in books: Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 97; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 647| 1.1. "בֵּיצָה שֶׁנּוֹלְדָה בְיוֹם טוֹב, בֵּית שַׁמַּאי אוֹמְרִים, תֵּאָכֵל. וּבֵית הִלֵּל אוֹמְרִים, לֹא תֵאָכֵל. בֵּית שַׁמַּאי אוֹמְרִים, שְׂאֹר בְּכַזַּיִת וְחָמֵץ בְּכַכּוֹתֶבֶת. וּבֵית הִלֵּל אוֹמְרִים, זֶה וָזֶה בְּכַזָּיִת: \n", 2.2. "חָל לִהְיוֹת אַחַר הַשַּׁבָּת, בֵּית שַׁמַּאי אוֹמְרִים, מַטְבִּילִין אֶת הַכֹּל מִלִּפְנֵי הַשַּׁבָּת, וּבֵית הִלֵּל אוֹמְרִים, כֵּלִים מִלִּפְנֵי הַשַּׁבָּת, וְאָדָם בַּשַּׁבָּת: \n", | 1.1. "An egg laid on Yom Tov: Bet Shammai say: it may be eaten [on the same day]; But Bet Hillel say: it may not be eaten [until the day is over]. Bet Shammai say: [the quantity of] leaven is of the size of an olive and leavened bread is of the size of a date; But Bet Hillel say: both are of the size of an olive.", 2.2. "If [Yom Tov] fell on the day after Shabbat:Bet Shammai says: one must immerse everything [unclean] before Shabbat. But Bet Hillel says: vessels [must be immersed] before Shabbat but people [may immerse] on Shabbat.", |
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406. Mishnah, Bava Qamma, 4.3, 7.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •noahide laws •dietary laws Found in books: Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 369; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 223| 4.3. "שׁוֹר שֶׁל יִשְׂרָאֵל שֶׁנָּגַח שׁוֹר שֶׁל הֶקְדֵּשׁ, וְשֶׁל הֶקְדֵּשׁ שֶׁנָּגַח לְשׁוֹר שֶׁל יִשְׂרָאֵל, פָּטוּר, שֶׁנֶּאֱמַר (שמות כא) שׁוֹר רֵעֵהוּ, וְלֹא שׁוֹר שֶׁל הֶקְדֵּשׁ. שׁוֹר שֶׁל יִשְׂרָאֵל שֶׁנָּגַח לְשׁוֹר שֶׁל נָכְרִי, פָּטוּר. וְשֶׁל נָכְרִי שֶׁנָּגַח לְשׁוֹר שֶׁל יִשְׂרָאֵל, בֵּין תָּם בֵּין מוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם: \n", 7.7. "אֵין מְגַדְּלִין בְּהֵמָה דַּקָּה בְּאֶרֶץ יִשְׂרָאֵל, אֲבָל מְגַדְּלִין בְּסוּרְיָא, וּבַמִּדְבָּרוֹת שֶׁבְּאֶרֶץ יִשְׂרָאֵל. אֵין מְגַדְּלִין תַּרְנְגוֹלִים בִּירוּשָׁלַיִם, מִפְּנֵי הַקָּדָשִׁים, וְלֹא כֹהֲנִים בְּאֶרֶץ יִשְׂרָאֵל, מִפְּנֵי הַטָּהֳרוֹת. אֵין מְגַדְּלִין חֲזִירִים בְּכָל מָקוֹם. לֹא יְגַדֵּל אָדָם אֶת הַכֶּלֶב, אֶלָּא אִם כֵּן הָיָה קָשׁוּר בְּשַׁלְשֶׁלֶת. אֵין פּוֹרְסִין נִשְׁבִּים לַיּוֹנִים. אֶלָּא אִם כֵּן הָיָה רָחוֹק מִן הַיִּשׁוּב שְׁלֹשִׁים רִיס: \n", | 4.3. "An ox of an Israelite that gored an ox belonging to the Temple, or an ox belonging to the Temple that gored an ox of an Israelite, the owner is exempt, as it says, “The ox belonging to his neighbor” (Exodus 21:35), and not an ox belonging to the Temple. An ox of an Israelite that gores an ox of a gentile, the owner is exempt. And an ox of a gentile that gores the ox of an Israelite, whether the ox is harmless or an attested danger, its owner pays full damages.", 7.7. "It is forbidden to rear small herd animals in the Land of Israel, but it is permitted to rear them in Syria or in the wildernesses of the Land of Israel. It is forbidden to rear fowls in Jerusalem because of the “Holy Things”, nor may priests rear them [anywhere] in the Land of Israel because of [the laws concerning] clean foods. It is forbidden to rear pigs anywhere. One should not rear a dog unless it is tied with a chain. It is forbidden to set snares for pigeons unless it be thirty ris from an inhabited place.", |
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407. Mishnah, Yevamot, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 151, 153; Schiffman (1983), Testimony and the Penal Code, 70; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25, 55, 168, 648| 1.4. "בֵּית שַׁמַּאי מַתִּירִין הַצָּרוֹת לָאַחִים, וּבֵית הִלֵּל אוֹסְרִים. חָלְצוּ, בֵּית שַׁמַּאי פּוֹסְלִין מִן הַכְּהֻנָּה, וּבֵית הִלֵּל מַכְשִׁירִים. נִתְיַבְּמוּ, בֵּית שַׁמַּאי מַכְשִׁירִים, וּבֵית הִלֵּל פּוֹסְלִין. אַף עַל פִּי שֶׁאֵלּוּ אוֹסְרִין וְאֵלּוּ מַתִּירִין, אֵלּוּ פּוֹסְלִין וְאֵלּוּ מַכְשִׁירִין, לֹא נִמְנְעוּ בֵּית שַׁמַּאי מִלִּשָּׂא נָשִׁים מִבֵּית הִלֵּל, וְלֹא בֵית הִלֵּל מִבֵּית שַׁמַּאי. כָּל הַטָּהֳרוֹת וְהַטֻּמְאוֹת שֶׁהָיוּ אֵלּוּ מְטַהֲרִין וְאֵלּוּ מְטַמְּאִין, לֹא נִמְנְעוּ עוֹשִׂין טָהֳרוֹת אֵלּוּ עַל גַּבֵּי אֵלּוּ: \n", 11.2. "הַגִּיּוֹרֶת שֶׁנִּתְגַּיְּרוּ בָנֶיהָ עִמָּהּ, לֹא חוֹלְצִין וְלֹא מְיַבְּמִין, אֲפִלּוּ הוֹרָתוֹ שֶׁל רִאשׁוֹן שֶׁלֹּא בִקְדֻשָּׁה וְלֵדָתוֹ בִקְדֻשָּׁה, וְהַשֵּׁנִי הוֹרָתוֹ וְלֵדָתוֹ בִקְדֻשָּׁה. וְכֵן שִׁפְחָה שֶׁנִּשְׁתַּחְרְרוּ בָנֶיהָ עִמָּהּ: \n", 15.4. "הַכֹּל נֶאֱמָנִים לַהֲעִידָהּ, חוּץ מֵחֲמוֹתָהּ, וּבַת חֲמוֹתָהּ, וְצָרָתָהּ, וִיבִמְתָּהּ, וּבַת בַּעְלָהּ. מַה בֵּין גֵּט לְמִיתָה, שֶׁהַכְּתָב מוֹכִיחַ. עֵד אוֹמֵר מֵת, וְנִשֵּׂאת, וּבָא אַחֵר וְאָמַר לֹא מֵת, הֲרֵי זוֹ לֹא תֵצֵא. עֵד אוֹמֵר מֵת, וּשְׁנַיִם אוֹמְרִים לֹא מֵת, אַף עַל פִּי שֶׁנִּשֵּׂאת, תֵּצֵא. שְׁנַיִם אוֹמְרִים מֵת, וְעֵד אוֹמֵר לֹא מֵת, אַף עַל פִּי שֶׁלֹּא נִשֵּׂאת, תִּנָּשֵׂא: \n", 16.5. "אֲפִלּוּ שָׁמַע מִן הַנָּשִׁים אוֹמְרוֹת, מֵת אִישׁ פְּלוֹנִי, דַּיּוֹ. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ שָׁמַע מִן הַתִּינוֹקוֹת אוֹמְרִים, הֲרֵי אָנוּ הוֹלְכִין לִסְפֹּד וְלִקְבֹר אֶת אִישׁ פְּלוֹנִי, בֵּין שֶׁהוּא מִתְכַּוֵּן וּבֵין שֶׁאֵינוֹ מִתְכַּוֵּן. רַבִּי יְהוּדָה בֶן בָּבָא אוֹמֵר, בְּיִשְׂרָאֵל עַד שֶׁיְּהֵא מִתְכַּוֵּן. וּבְגוֹי, אִם הָיָה מִתְכַּוֵּן, אֵין עֵדוּתוֹ עֵדוּת: \n", | 1.4. "Beth Shammai permits the rival wives to the surviving brothers, and Beth Hillel prohibits them. If they perform the halitzah, Beth Shammai disqualifies them from marrying a priest, and Beth Hillel makes the eligible. If they performed yibbum, Beth Shammai makes them eligible [to marry a priest], and Beth Hillel disqualifies them. Though these forbid and these permit, and these disqualify and these make eligible, Beth Shammai did not refrain from marrying women from [the families of] Beth Hillel, nor did Beth Hillel [refrain from marrying women] from [the families of] Beth Shammai. [With regard to] purity and impurity, which these declare pure and the others declare impure, neither of them refrained from using the utensils of the others for the preparation of food that was ritually clean.", 11.2. "The sons of a female convert who converted with her do not perform halitzah or yibbum, even if the one was not conceived in holiness but was born in holiness, and the other was both conceived and born in holiness. So also [is the law] where the sons of a female slave were freed together with her.", 15.4. "All are believed to testify for her [concerning her husband’s death] except for her mother-in-law, the daughter of her mother-in-law, her rival wife, her sister-in-law and her husband’s daughter. Why is [the bringing of] a letter of divorce different [from testifying regarding] death?The written document provides the proof. If one witness stated, “he is dead”, and his wife married again, and another came and stated “he is not dead”, she need not leave [her new husband]. If one witness said “he is dead” and two witnesses said “he is not dead”, even if she married again, she must leave him. If two witnesses stated, “he is dead”, and one witness stated, “he is not dead”, even if she had not married, she may do so.", 16.5. "Even if he only heard from women saying, “so-and-so is dead”, this is enough. Rabbi Judah says: even if he only heard children saying, “behold we are going to mourn for a man named so-and-so and to bury him” [it is enough]. Whether [such statement was made] with the intention [of providing evidence] or was made with no such intention [it is valid]. Rabbi Judah ben Bava says: with an Israelite [the evidence is valid] only if the man had the intention [of acting as witness]. In the case of a non-Jew the evidence is invalid if his intention was [to act as witness].", |
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408. Mishnah, Avot, 1.1-1.2, 1.12-1.15, 1.17, 2.4, 3.3-3.4, 3.11, 5.6, 6.2 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •sacrifice, laws of •laws •laws, ritual •priest, purity laws of •food (dietary) laws, kashrut •purity (see also food laws) •purity laws •dietary laws in the second-and third-century texts Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 73; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 41, 48; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 103; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 25, 138, 365| 1.1. "משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: \n", 1.2. "שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים: \n", 1.12. "הִלֵּל וְשַׁמַּאי קִבְּלוּ מֵהֶם. הִלֵּל אוֹמֵר, הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן, אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת וּמְקָרְבָן לַתּוֹרָה: \n", 1.13. "הוּא הָיָה אוֹמֵר, נָגֵד שְׁמָא, אָבֵד שְׁמֵהּ. וּדְלֹא מוֹסִיף, יָסֵף. וּדְלֹא יָלֵיף, קְטָלָא חַיָּב. וּדְאִשְׁתַּמֵּשׁ בְּתָגָא, חָלֵף: \n", 1.14. "הוּא הָיָה אוֹמֵר, אִם אֵין אֲנִי לִי, מִי לִי. וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי. וְאִם לֹא עַכְשָׁיו, אֵימָתָי: \n", 1.15. "שַׁמַּאי אוֹמֵר, עֲשֵׂה תוֹרָתְךָ קֶבַע. אֱמֹר מְעַט וַעֲשֵׂה הַרְבֵּה, וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּסֵבֶר פָּנִים יָפוֹת: \n", 1.17. "שִׁמְעוֹן בְּנוֹ אוֹמֵר, כָּל יָמַי גָּדַלְתִּי בֵין הַחֲכָמִים, וְלֹא מָצָאתִי לַגּוּף טוֹב אֶלָּא שְׁתִיקָה. וְלֹא הַמִּדְרָשׁ הוּא הָעִקָּר, אֶלָּא הַמַּעֲשֶׂה. וְכָל הַמַּרְבֶּה דְבָרִים, מֵבִיא חֵטְא: \n", 2.4. "הוּא הָיָה אוֹמֵר, עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ, כְּדֵי שֶׁיַּעֲשֶׂה רְצוֹנְךָ כִרְצוֹנוֹ. בַּטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹנוֹ, כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים מִפְּנֵי רְצוֹנֶךָ. הִלֵּל אוֹמֵר, אַל תִּפְרֹשׁ מִן הַצִּבּוּר, וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ, וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ, וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשָׁר לִשְׁמֹעַ, שֶׁסּוֹפוֹ לְהִשָּׁמַע. וְאַל תֹּאמַר לִכְשֶׁאִפָּנֶה אֶשְׁנֶה, שֶׁמָּא לֹא תִפָּנֶה:", 3.3. "רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְלֹא אָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, כְּאִלּוּ אָכְלוּ מִזִּבְחֵי מֵתִים, שֶׁנֶּאֱמַר (ישעיה כח) כִּי כָּל שֻׁלְחָנוֹת מָלְאוּ קִיא צֹאָה בְּלִי מָקוֹם. אֲבָל שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְאָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, כְּאִלּוּ אָכְלוּ מִשֻּׁלְחָנוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יחזקאל מא) וַיְדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי ה':", 3.4. "רַבִּי חֲנִינָא בֶן חֲכִינַאי אוֹמֵר, הַנֵּעוֹר בַּלַּיְלָה וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי וְהַמְפַנֶּה לִבּוֹ לְבַטָּלָה, הֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ:", 3.11. "רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר, הַמְחַלֵּל אֶת הַקָּדָשִׁים, וְהַמְבַזֶּה אֶת הַמּוֹעֲדוֹת, וְהַמַּלְבִּין פְּנֵי חֲבֵרוֹ בָרַבִּים, וְהַמֵּפֵר בְּרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, וְהַמְגַלֶּה פָנִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה, אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תוֹרָה וּמַעֲשִׂים טוֹבִים, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא:", 5.6. "עֲשָׂרָה דְבָרִים נִבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת, וְאֵלּוּ הֵן, פִּי הָאָרֶץ, וּפִי הַבְּאֵר, וּפִי הָאָתוֹן, וְהַקֶּשֶׁת, וְהַמָּן, וְהַמַּטֶּה, וְהַשָּׁמִיר, וְהַכְּתָב, וְהַמִּכְתָּב, וְהַלּוּחוֹת. וְיֵשׁ אוֹמְרִים, אַף הַמַּזִּיקִין, וּקְבוּרָתוֹ שֶׁל משֶׁה, וְאֵילוֹ שֶׁל אַבְרָהָם אָבִינוּ. וְיֵשׁ אוֹמְרִים, אַף צְבָת בִּצְבָת עֲשׂוּיָה: \n", 6.2. "אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, בְּכָל יוֹם וָיוֹם בַּת קוֹל יוֹצֵאת מֵהַר חוֹרֵב וּמַכְרֶזֶת וְאוֹמֶרֶת, אוֹי לָהֶם לַבְּרִיּוֹת מֵעֶלְבּוֹנָהּ שֶׁל תּוֹרָה. שֶׁכָּל מִי שֶׁאֵינוֹ עוֹסֵק בַּתּוֹרָה נִקְרָא נָזוּף, שֶׁנֶּאֱמַר (משלי יא) נֶזֶם זָהָב בְּאַף חֲזִיר אִשָּׁה יָפָה וְסָרַת טָעַם. וְאוֹמֵר (שמות לב) וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל הַלֻּחֹת, אַל תִּקְרָא חָרוּת אֶלָּא חֵרוּת, שֶׁאֵין לְךָ בֶן חוֹרִין אֶלָּא מִי שֶׁעוֹסֵק בְּתַלְמוּד תּוֹרָה. וְכָל מִי שֶׁעוֹסֵק בְּתַלְמוּד תּוֹרָה הֲרֵי זֶה מִתְעַלֶּה, שֶׁנֶּאֱמַר (במדבר כא) וּמִמַּתָּנָה נַחֲלִיאֵל וּמִנַּחֲלִיאֵל בָּמוֹת:", | 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.", 1.2. "Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.", 1.12. "Hillel and Shammai received [the oral tradition] from them. Hillel used to say: be of the disciples of Aaron, loving peace and pursuing peace, loving mankind and drawing them close to the Torah.", 1.13. "He [also] used to say: one who makes his name great causes his name to be destroyed; one who does not add [to his knowledge] causes [it] to cease; one who does not study [the Torah] deserves death; on who makes [unworthy] use of the crown [of learning] shall pass away.", 1.14. "He [also] used to say: If I am not for myself, who is for me? But if I am for my own self [only], what am I? And if not now, when?", 1.15. "Shammai used to say: make your [study of the] Torah a fixed practice; speak little, but do much; and receive all men with a pleasant countece.", 1.17. "Shimon, his son, used to say: all my days I grew up among the sages, and I have found nothing better for a person than silence. Study is not the most important thing, but actions; whoever indulges in too many words brings about sin.", 2.4. "He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge not your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.", 3.3. "Rabbi Shimon said: if three have eaten at one table and have not spoken there words of Torah, [it is] as if they had eaten sacrifices [offered] to the dead, as it is said, “for all tables are full of filthy vomit, when the All-Present is absent” (Isaiah 28:8). But, if three have eaten at one table, and have spoken there words of Torah, [it is] as if they had eaten at the table of the All-Present, blessed be He, as it is said, “And He said unto me, ‘this is the table before the Lord’” (Ezekiel 41:2.", 3.4. "Rabbi Haiah ben Hakinai said: one who wakes up at night, or walks on the way alone and turns his heart to idle matters, behold, this man is mortally guilty.", 3.11. "Rabbi Elazar of Modiin said: one who profanes sacred things, and one who despises the festivals, and one who causes his fellow’s face to blush in public, and one who annuls the covet of our father Abraham, may he rest in peace, and he who is contemptuous towards the Torah, even though he has to his credit [knowledge of the] Torah and good deeds, he has not a share in the world to come.", 5.6. "Ten things were created on the eve of the Sabbath at twilight, and these are they: [1] the mouth of the earth, [2] the mouth of the well, [3] the mouth of the donkey, [4] the rainbow, [5] the manna, [6] the staff [of Moses], [7] the shamir, [8] the letters, [9] the writing, [10] and the tablets. And some say: also the demons, the grave of Moses, and the ram of Abraham, our father. And some say: and also tongs, made with tongs.", 6.2. "Rabbi Joshua ben Levi said: every day a bat kol (a heavenly voice) goes forth from Mount Horeb and makes proclamation and says: “Woe unto humankind for their contempt towards the Torah”, for whoever does not occupy himself with the study of Torah is called, nazuf (the rebuked. As it is said, “Like a gold ring in the snout of a pig is a beautiful woman bereft of sense” (Proverbs 22:11). And it says, “And the tablets were the work of God, and the writing was the writing of God, graven upon the tablets” (Exodus 32:16). Read not haruth [‘graven’] but heruth [ ‘freedom’]. For there is no free man but one that occupies himself with the study of the Torah. And whoever regularly occupies himself with the study of the Torah he is surely exalted, as it is said, “And from Mattanah to Nahaliel; and Nahaliel to Bamoth” (Numbers 21:19).", |
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409. Mishnah, Hagigah, 1.8, 2.2, 2.3, 2.5, 2.5-3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 182; Hayes (2022), The Literature of the Sages: A Re-Visioning, 488, 489; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 383| 1.8. "הֶתֵּר נְדָרִים פּוֹרְחִין בָּאֲוִיר, וְאֵין לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ. הִלְכוֹת שַׁבָּת, חֲגִיגוֹת וְהַמְּעִילוֹת, הֲרֵי הֵם כַּהֲרָרִים הַתְּלוּיִין בְּשַׂעֲרָה, שֶׁהֵן מִקְרָא מֻעָט וַהֲלָכוֹת מְרֻבּוֹת. הַדִּינִין וְהָעֲבוֹדוֹת, הַטָּהֳרוֹת וְהַטֻּמְאוֹת וַעֲרָיוֹת, יֵשׁ לָהֶן עַל מַה שֶּׁיִּסְמֹכוּ. הֵן הֵן גּוּפֵי תּוֹרָה: \n", | 1.8. "[The laws concerning] the dissolution of vows hover in the air and have nothing to rest on. The laws concerning Shabbat, hagigot, and trespassing are as mountains hanging by a hair, for they have scant scriptural basis but many halakhot. [The laws concerning] civil cases and [Temple] worship, purity and impurity, and the forbidden relations have what to rest on, and they that are the essentials of the Torah.", |
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| 410. Mishnah, Avodah Zarah, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 129, 164 |
411. Mishnah, Zevahim, 1.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •purity (see also food laws) Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11| 1.3. "הַפֶּסַח שֶׁשְּׁחָטוֹ בְשַׁחֲרִית בְּאַרְבָּעָה עָשָׂר שֶׁלֹּא לִשְׁמוֹ, רַבִּי יְהוֹשֻׁעַ מַכְשִׁיר, כְּאִלּוּ נִשְׁחַט בִּשְׁלשָׁה עָשָׂר. בֶּן בְּתֵירָא פּוֹסֵל, כְּאִלּוּ נִשְׁחַט בֵּין הָעַרְבָּיִם. אָמַר שִׁמְעוֹן בֶּן עַזַּאי, מְקֻבָּל אֲנִי מִפִּי שִׁבְעִים וּשְׁנַיִם זָקֵן, בְּיוֹם שֶׁהוֹשִׁיבוּ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַיְשִׁיבָה, שֶׁכָּל הַזְּבָחִים הַנֶּאֱכָלִים שֶׁנִּזְבְּחוּ שֶׁלֹּא לִשְׁמָן, כְּשֵׁרִים, אֶלָּא שֶׁלֹּא עָלוּ לַבְּעָלִים מִשּׁוּם חוֹבָה, חוּץ מִן הַפֶּסַח וּמִן הַחַטָּאת. וְלֹא הוֹסִיף בֶּן עַזַּאי אֶלָּא הָעוֹלָה, וְלֹא הוֹדוּ לוֹ חֲכָמִים:", | 1.3. "A pesah that was slaughtered on the morning of the fourteenth [of Nisan] under a different designation: Rabbi Joshua declares it valid, just as if it had been slaughtered on the thirteenth. Ben Batera declares it invalid, as if it had been slaughtered in the afternoon. Said Shimon ben Azzai: I have a tradition from seventy-two elder[s] on the day that Rabbi Elazar ben Azariah] was placed in the academy, that all sacrifices which are eaten, though slaughtered under a different designation are valid, except that their owners have not fulfilled their obligation, except the pesah and the hatat. And ben Azzai added only the olah, but the sages did not agree with him.", |
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412. Plutarch, Agesilaus, 6.10, 35.1-35.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 190, 200| 35.1. ὀλίγαις δὲ ὕστερον ἡμέραις περὶ τὴν Μαντίνειαν ἐμαχέσαντο, καὶ τὸν Ἐπαμεινώνδαν ἤδη κρατοῦντα τῶν πρώτων, ἔτι δὲ ἐγκείμενον καὶ κατασπεύδοντα τὴν δίωξιν, Ἀντικράτης Λάκων ὑποστὰς ἔπαισε δόρατι μέν, ὡς Διοσκουρίδης ἱστόρηκε, Λακεδαιμόνιοι δὲ Μαχαιρίωνας ἔτι νῦν τοὺς ἀπογόνους τοῦ Ἀντικράτους καλοῦσιν, ὡς μαχαίρᾳ πατάξαντος. 35.2. οὕτω γὰρ ἐθαύμασαν καὶ ὑπερηγάπησαν αὐτὸν φόβῳ τοῦ Ἐπαμεινώνδου ζῶντος, ὥστε τιμὰς μὲν ἐκείνῳ καὶ δωρεὰς ψηφίσασθαι, γένει δʼ ἀτέλειαν, ἣν ἔτι καὶ καθʼ ἡμᾶς ἔχει Καλλικράτης, εἷς τῶν Ἀντικράτους ἀπογόνων. μετὰ δὲ τὴν μάχην καὶ τὸν θάνατον τὼν θάνατον with S: θάνατον . τοῦ Ἐπαμεινώνδου γενομένης εἰρήνης τοῖς Ἕλλησι πρὸς αὑτούς, ἀπήλαυνον οἱ περὶ τὸν Ἀγησίλαον τοῦ ὅρκου τοὺς Μεσσηνίους, ὡς πόλιν οὐκ ἔχοντας. | 35.1. 35.2. |
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413. Mishnah, Terumot, 1.6, 2.1, 4.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •purity laws Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 9| 1.6. "חֲמִשָּׁה לֹא יִתְרֹמוּ, וְאִם תָּרְמוּ, תְּרוּמָתָן תְּרוּמָה. הָאִלֵּם, וְהַשִּׁכּוֹר, וְהֶעָרוֹם, וְהַסּוּמָא, וּבַעַל קֶרִי. לֹא יִתְרֹמוּ, וְאִם תָּרְמוּ, תְּרוּמָתָן תְּרוּמָה: \n", 2.1. "אֵין תּוֹרְמִין מִטָּהוֹר עַל הַטָּמֵא. וְאִם תָּרְמוּ, תְּרוּמָתָן תְּרוּמָה. בֶּאֱמֶת אָמְרוּ, הָעִגּוּל שֶׁל דְּבֵלָה שֶׁנִּטְמָא מִקְצָתוֹ, תּוֹרֵם מִן הַטָּהוֹר שֶׁיֶּשׁ בּוֹ עַל הַטָּמֵא שֶׁיֶּשׁ בּוֹ. וְכֵן אֲגֻדָּה שֶׁל יָרָק, וְכֵן עֲרֵמָה. הָיוּ שְׁנֵי עִגּוּלִים, שְׁתֵּי אֲגֻדּוֹת, שְׁתֵּי עֲרֵמוֹת, אַחַת טְמֵאָה וְאַחַת טְהוֹרָה, לֹא יִתְרֹם מִזֶּה עַל זֶה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, תּוֹרְמִין מִן הַטָּהוֹר עַל הַטָּמֵא: \n", 4.3. "שִׁעוּר תְּרוּמָה, עַיִן יָפָה, אֶחָד מֵאַרְבָּעִים. בֵּית שַׁמַּאי אוֹמְרִים, מִשְּׁלֹשִׁים. וְהַבֵּינוֹנִית, מֵחֲמִשִּׁים. וְהָרָעָה, מִשִּׁשִּׁים. תָּרַם וְעָלָה בְיָדוֹ אֶחָד מִשִּׁשִּׁים, תְּרוּמָה, וְאֵינוֹ צָרִיךְ לִתְרֹם. חָזַר וְהוֹסִיף, חַיָּב בְּמַעַשְׂרוֹת. עָלָה בְיָדוֹ מִשִּׁשִּׁים וְאֶחָד, תְּרוּמָה, וְיַחֲזֹר וְיִתְרֹם כְּמוֹת שֶׁהוּא לָמוּד, בְּמִדָּה וּבְמִשְׁקָל וּבְמִנְיָן. רַבִּי יְהוּדָה אוֹמֵר, אַף שֶׁלֹּא מִן הַמֻּקָּף:", | 1.6. "Five may not give terumah, but if they do, their terumah is terumah.A mute person; A drunken person; One who is naked; A blind person; Or one who has had a seminal emission. They may not give terumah, but if they do their terumah is valid.", 2.1. "They may not give terumah from pure [produce] for impure [produce], but if they did give, the terumah is terumah. In truth they said: If a cake of pressed figs had become partly defiled, one may give terumah from the clean part for that part which had become defiled. The same applies to a bunch of vegetables, or a stack of grain. If there were two cakes [of figs], two bunches [of vegetables], two stacks [of grain], one pure and one impure, one should not give terumah from one for the other. Rabbi Eliezer says: one can give terumah from that which is pure for that which is impure.", 4.3. "The amount of terumah: A generous amount: one fortieth. Beth Shammai say: one thirtieth. The average amount: one fiftieth. A stingy amount: one sixtieth. If he gave terumah and discovered that it was only one sixtieth, his terumah is valid and he need not give again. If he does go back and add to it, [the extra amount] is liable to tithes. If he found that it was only one sixty-first it is valid, but he must give terumah again according to his established practice, in measure, weight or number. Rabbi Judah says: even if it be not from produce close by.", |
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414. Plutarch, Aemilius Paulus, 28.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, laws •laws •laws roman Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 52; Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 35| 28.4. ἐν δὲ Δελφοῖς ἰδὼν κίονα μέγαν τετράγωνον ἐκ λίθων λευκῶν συνηρμοσμένον, ἐφʼ οὗ Περσέως ἔμελλε χρυσοῦς ἀνδριὰς τίθεσθαι, προσέταξε τὸν αὐτοῦ τεθῆναι· τοὺς γὰρ ἡττημένους τοῖς νικῶσιν ἐξίστασθαι χώρας προσήκειν. | 28.4. At Delphi, he saw a tall square pillar composed of white marble stones, on which a golden statue of Perseus was intended to stand, and gave orders that his own statue should be set there, for it was meet that the conquered should make room for their conquerors. |
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| 415. Plutarch, Against Colotes, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 15, 289 |
| 416. Martial, Epigrams, 4.66.3, 8.64.2-8.64.4, 9.52.2, 9.62, 10.24, 10.27, 10.41.1, 10.87.1, 11.39.11-11.39.12, 11.65 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •laws •jewelry, laws, color-terms in •sumptuary laws •sacred laws Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 308; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 48; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 161 |
417. Mishnah, Sheviit, 8.6, 8.10, 10.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws •laws of minim •levirate marriage laws •incest, laws •inheritance, laws of Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 90; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 153, 160, 161; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 187| 8.6. "תְּאֵנִים שֶׁל שְׁבִיעִית, אֵין קוֹצִין אוֹתָן בְּמֻקְצֶה, אֲבָל קוֹצֶה אוֹתָם בַּחַרְבָּה. אֵין דּוֹרְכִין עֲנָבִים בַּגַּת, אֲבָל דּוֹרֵךְ הוּא בָּעֲרֵבָה. וְאֵין עוֹשִׂין זֵיתִים בַּבַּד וּבַקֹּטֶב, אֲבָל כּוֹתֵשׁ הוּא וּמַכְנִיס לַבּוֹדִידָה. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף טוֹחֵן הוּא בְּבֵית הַבַּד וּמַכְנִיס לַבּוֹדִידָה: \n", 8.10. "וְעוֹד אָמְרוּ לְפָנָיו, אוֹמֵר הָיָה רַבִּי אֱלִיעֶזֶר, הָאוֹכֵל פַּת כּוּתִים כְּאוֹכֵל בְּשַׂר חֲזִיר. אָמַר לָהֶם, שְׁתֹקוּ, לֹא אוֹמַר לָכֶם מַה שֶּׁרַבִּי אֱלִיעֶזֶר אוֹמֵר בּוֹ: \n", 10.9. "הַמַּחֲזִיר חוֹב בַּשְּׁבִיעִית, רוּחַ חֲכָמִים נוֹחָה מִמֶּנּוּ. הַלֹּוֶה מִן הַגֵּר שֶׁנִּתְגַּיְּרוּ בָנָיו עִמּוֹ, לֹא יַחֲזִיר לְבָנָיו. וְאִם הֶחֱזִיר, רוּחַ חֲכָמִים נוֹחָה מִמֶּנּוּ. כָּל הַמִּטַּלְטְלִין, נִקְנִין בִּמְשִׁיכָה. וְכָל הַמְקַיֵּם אֶת דְּבָרוֹ, רוּחַ חֲכָמִים נוֹחָה מִמֶּנּוּ: \n", | 8.6. "Sabbatical figs may not be cut in the muktzeh, but he may cut them in an open place. Grapes may not be trodden in the wine-press, but they may be trodden in a kneading-trough. Olives may not be prepared in an olive-press or in a small olive-press, but he may crush them and bring them into a small olive-press in the field. Rabbi Shimon says: they may even be crushed in the [larger] olive-press, and then he brings them into the smaller press.", 8.10. "They also said in front of him: Rabbi Eliezer use to say: “Whoever eats bread [baked] by Samaritans is like one who eats the flesh of a pig.” He replied: Silence! I won’t tell you what Rabbi Eliezer actually said in this connection.", 10.9. "One who repays his debts after the seventh year, the sages are pleased with him. One who borrows from a convert whose sons had converted with him, the debt need not be repaid to his sons, but if he returns it the sages are pleased with him. All movable property can be acquired [only] by the act of drawing, but whoever fulfills his word, the sages are well pleased with him.", |
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| 418. Martial, Epigrams, 4.66.3, 8.64.2-8.64.4, 9.52.2, 9.62, 10.24, 10.27, 10.41.1, 10.87.1, 11.39.11-11.39.12, 11.55, 11.65 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •laws, sacral law •laws •jewelry, laws, color-terms in •sumptuary laws •sacred laws •childlessness, inheritance laws and Found in books: Alvar Ezquerra (2008), Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, 308; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 48; Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 45; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 161, 167 |
| 419. Plutarch, Agis And Cleomenes, 1.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •law, laws Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 263 |
420. Mishnah, Horayot, 3.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •laws, ritual •priest, purity laws of Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 48| 3.8. "כֹּהֵן קוֹדֵם לְלֵוִי, לֵוִי לְיִשְׂרָאֵל, יִשְׂרָאֵל לְמַמְזֵר, וּמַמְזֵר לְנָתִין, וְנָתִין לְגֵר, וְגֵר לְעֶבֶד מְשֻׁחְרָר. אֵימָתַי, בִּזְמַן שֶׁכֻּלָּן שָׁוִין. אֲבָל אִם הָיָה מַמְזֵר תַּלְמִיד חָכָם וְכֹהֵן גָּדוֹל עַם הָאָרֶץ, מַמְזֵר תַּלְמִיד חָכָם קוֹדֵם לְכֹהֵן גָּדוֹל עַם הָאָרֶץ: \n", | 3.8. "A priest takes precedence over a levite, a levite over an israelite, an israelite over a mamzer, a mamzer over a natin, a natin over a convert, and a convert over a freed slave. When is this so? When all these were in other respects equal. However, if the mamzer was a scholar and the high priest an ignoramus, the scholar mamzer takes precedence over the ignorant high priest.", |
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421. Mishnah, Hulin, 2.5, 2.9, 4.7, 7.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •food laws •laws of minim •food laws, dubious purity of food •food laws, dubious species •noahide laws •mamzer and legal fiction, marah laws given at Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 74; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 333; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 83; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 191| 2.5. "הַשּׁוֹחֵט בְּהֵמָה חַיָּה וְעוֹף וְלֹא יָצָא מֵהֶן דָּם, כְּשֵׁרִים, וְנֶאֱכָלִים בְּיָדַיִם מְסֹאָבוֹת, לְפִי שֶׁלֹּא הֻכְשְׁרוּ בְדָם. רַבִּי שִׁמְעוֹן אוֹמֵר, הֻכְשְׁרוּ בַשְּׁחִיטָה: \n", 2.9. "אֵין שׁוֹחֲטִין לֹא לְתוֹךְ יַמִּים, וְלֹא לְתוֹךְ נְהָרוֹת, וְלֹא לְתוֹךְ כֵּלִים. אֲבָל שׁוֹחֵט הוּא לְתוֹךְ עוּגָא שֶׁל מַיִם, וּבִסְפִינָה, עַל גַּבֵּי כֵלִים. אֵין שׁוֹחֲטִין לְגֻמָּא כָּל עִקָּר, אֲבָל עוֹשֶׂה גֻמָּא בְתוֹךְ בֵּיתוֹ בִּשְׁבִיל שֶׁיִּכָּנֵס הַדָּם לְתוֹכָהּ. וּבַשּׁוּק לֹא יַעֲשֶׂה כֵן, שֶׁלֹּא יְחַקֶּה אֶת הַמִּינִין: \n", 4.7. "הַשּׁוֹחֵט אֶת הַבְּהֵמָה וּמָצָא בָהּ שִׁלְיָא, נֶפֶשׁ הַיָּפָה תֹּאכְלֶנָּה, וְאֵינָהּ מְטַמְּאָה לֹא טֻמְאַת אֳכָלִין וְלֹא טֻמְאַת נְבֵלוֹת. חִשֵּׁב עָלֶיהָ, מְטַמְּאָה טֻמְאַת אֳכָלִין אֲבָל לֹא טֻמְאַת נְבֵלוֹת. שִׁלְיָא שֶׁיָּצְתָה מִקְצָתָהּ, אֲסוּרָה בַאֲכִילָה. סִימַן וָלָד בָּאִשָּׁה, וְסִימַן וָלָד בַּבְּהֵמָה. הַמְבַכֶּרֶת שֶׁהִפִּילָה שִׁלְיָא, יַשְׁלִיכֶנָּה לִכְלָבִים. וּבַמֻּקְדָּשִׁין, תִּקָּבֵר. וְאֵין קוֹבְרִין אוֹתָהּ בְּפָרָשַׁת דְּרָכִים, וְאֵין תּוֹלִין אוֹתָהּ בְּאִילָן, מִפְנֵי דַּרְכֵי הָאֱמֹרִי: \n", 7.6. "נוֹהֵג בִּטְהוֹרָה, וְאֵינוֹ נוֹהֵג בִּטְמֵאָה. רַבִּי יְהוּדָה אוֹמֵר, אַף בִּטְמֵאָה. אָמַר רַבִּי יְהוּדָה, וַהֲלֹא מִבְּנֵי יַעֲקֹב נֶאֱסַר גִּיד הַנָּשֶׁה, וַעֲדַיִן בְּהֵמָה טְמֵאָה מֻתֶּרֶת לָהֶן. אָמְרוּ לוֹ, בְּסִינַי נֶאֱמַר, אֶלָּא שֶׁנִּכְתַּב בִּמְקוֹמוֹ: \n", | 2.5. "If one slaughtered cattle or a wild beast or a bird and no blood came out, they are valid and may be eaten by him whose hands have not been washed, for they have not been rendered susceptible to impurity by blood. Rabbi Shimon says: they have been rendered susceptible to impurity by the slaughtering.", 2.9. "One may not slaughter [so that the blood runs] into the sea or into rivers, or into vessels, But one may slaughter into a pool (or vessel) of water. And when on board a ship on to vessels. One may not slaughter at all into a hole, but one may dig a hole in his own house for the blood to run into. In the street, however, he should not do so as not to follow the ways of the heretics.", 4.7. "If a person slaughtered an animal and found in it an amniotic sac, he who is not fastidious may eat it. It does not contract uncleanness, either food uncleanness or the uncleanness of nevelah. If he intended to eat it, it can contract food uncleanness but not the uncleanness of nevelah. If part of the amniotic sac emerged [before the slaughtering of the mother], it may not be eaten; For it is a sign of birth in a woman and also a sign of birth in an animal. If an animal which was pregt for the first time miscarried an amniotic sac, it may be thrown to dogs. But in the case of a consecrated animal it must be buried. It may not be buried at cross-roads or hung on a tree, for these are amorite practices.", 7.6. "It applies to clean animals but not to unclean. Rabbi Judah says, even to unclean animals. Rabbi Judah said: was not the sciatic nerve prohibited from the time of the sons of Jacob, and at that time unclean animals were still permitted to them? They replied, this law was ordained at Sinai but was written in its proper place.", |
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422. Mishnah, Ketuvot, 4.3, 4.12, 6.6, 7.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •levirate marriage laws •purity (see also food laws) •food (dietary) laws, kashrut •purity laws Found in books: Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 153; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 31, 164, 168, 171| 4.3. "הַגִּיּוֹרֶת שֶׁנִּתְגַּיְּרָה בִתָּהּ עִמָּהּ, וְזִנְּתָה, הֲרֵי זוֹ בְּחֶנֶק. אֵין לָהּ לֹא פֶתַח בֵּית הָאָב, וְלֹא מֵאָה סָלַע. הָיְתָה הוֹרָתָהּ שֶׁלֹּא בִקְדֻשָּׁה וְלֵדָתָהּ בִּקְדֻשָּׁה, הֲרֵי זוֹ בִסְקִילָה. אֵין לָהּ לֹא פֶתַח בֵּית הָאָב וְלֹא מֵאָה סָלַע. הָיְתָה הוֹרָתָהּ וְלֵדָתָהּ בִּקְדֻשָּׁה, הֲרֵי הִיא כְבַת יִשְׂרָאֵל לְכָל דָּבָר. יֶשׁ לָהּ אָב וְאֵין לָהּ פֶּתַח בֵּית הָאָב, יֶשׁ לָהּ פֶּתַח בֵּית הָאָב וְאֵין לָהּ אָב, הֲרֵי זוֹ בִסְקִילָה. לֹא נֶאֱמַר פֶּתַח בֵּית אָבִיהָ, אֶלָּא לְמִצְוָה: \n", 4.12. "אַתְּ תְּהֵא יָתְבָא בְּבֵיתִי וּמִתְּזָנָא מִנִּכְסַי, כָּל יְמֵי מִגַּד אַלְמְנוּתִיךְ בְּבֵיתִי, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין. כָּךְ הָיוּ אַנְשֵׁי יְרוּשָׁלַיִם כּוֹתְבִין. אַנְשֵׁי גָלִיל הָיוּ כוֹתְבִין כְּאַנְשֵׁי יְרוּשָׁלָיִם. אַנְשֵׁי יְהוּדָה הָיוּ כוֹתְבִין, עַד שֶׁיִּרְצוּ הַיּוֹרְשִׁים לִתֵּן לִיךְ כְּתֻבְּתִיךְ. לְפִיכָךְ אִם רָצוּ הַיּוֹרְשִׁין, נוֹתְנִין לָהּ כְּתֻבָּתָהּ וּפוֹטְרִין אוֹתָהּ: \n", 6.6. "יְתוֹמָה שֶׁהִשִּׂיאַתָּה אִמָּהּ אוֹ אַחֶיהָ מִדַּעְתָּהּ, וְכָתְבוּ לָהּ בְּמֵאָה אוֹ בַחֲמִשִּׁים זוּז, יְכוֹלָה הִיא מִשֶּׁתַּגְדִּיל לְהוֹצִיא מִיָּדָן מַה שֶּׁרָאוּי לְהִנָּתֵן לָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם הִשִּׂיא אֶת הַבַּת הָרִאשׁוֹנָה, יִנָּתֵן לַשְּׁנִיָּה כְדֶרֶךְ שֶׁנָּתַן לָרִאשׁוֹנָה. וַחֲכָמִים אוֹמְרִים, פְּעָמִים שֶׁאָדָם עָנִי וְהֶעֱשִׁיר אוֹ עָשִׁיר וְהֶעֱנִי, אֶלָּא שָׁמִין אֶת הַנְּכָסִים וְנוֹתְנִין לָהּ: \n", 7.6. "וְאֵלּוּ יוֹצְאוֹת שֶׁלֹּא בִכְתֻבָּה, הָעוֹבֶרֶת עַל דַּת מֹשֶׁה וִיהוּדִית. וְאֵיזוֹ הִיא דַּת מֹשֶׁה, מַאֲכִילָתוֹ שֶׁאֵינוֹ מְעֻשָּׂר, וּמְשַׁמַּשְׁתּוֹ נִדָּה, וְלֹא קוֹצָה לָהּ חַלָּה, וְנוֹדֶרֶת וְאֵינָהּ מְקַיֶּמֶת. וְאֵיזוֹהִי דַת יְהוּדִית, יוֹצְאָה וְרֹאשָׁהּ פָּרוּעַ, וְטוֹוָה בַשּׁוּק, וּמְדַבֶּרֶת עִם כָּל אָדָם. אַבָּא שָׁאוּל אוֹמֵר, אַף הַמְקַלֶּלֶת יוֹלְדָיו בְּפָנָיו. רַבִּי טַרְפוֹן אוֹמֵר, אַף הַקּוֹלָנִית. וְאֵיזוֹ הִיא קוֹלָנִית, לִכְשֶׁהִיא מְדַבֶּרֶת בְּתוֹךְ בֵּיתָהּ וּשְׁכֵנֶיהָ שׁוֹמְעִין קוֹלָהּ: \n", | 4.3. "The daughter of a convert who converted together with her mother and then committed an act of fornication is subject to the penalty of strangulation. She is not [stoned] at the door of her father’s house nor [does her husband pay the] hundred sela’. If she was conceived in unholiness but her birth was in holiness she is subject to the penalty of stoning. She is not [stoned] at the door of her father’s house nor [does her husband pay the] hundred sela’. If she was both conceived and born in holiness she is regarded as a daughter of Israel in all respects. A girl who has a father but no door of her father’s house; or a door of her father’s house but no father, is subject to the penalty of stoning [the verse did not state] “the opening of her father’s house” (Deut. 22:21) except as a precept.", 4.12. "If he did not write for her, “You shall live in my house and be maintained from my estate throughout the duration of your widowhood”, he is nevertheless liable, because [this clause] is a condition laid down by the court. Thus did the men of Jerusalem write. The men of Galilee wrote as did the men of Jerusalem. The men of Judea used to write: “Until the heirs wish to pay you your ketubah”. Therefore if the heirs wish to, they may pay her her ketubah and dismiss her.", 6.6. "If an orphan was given in marriage by her mother or her brothers with her consent and they gave her a dowry of a hundred, or fifty zuz, she may, when she reaches majority age, legally claim from them the amount that was due to her. Rabbi Judah says: if the father had given his first daughter in marriage, the second must receive as much as the first. The Sages say: sometimes a man is poor and becomes rich or rich and becomes poor. Rather the estate should evaluated and [the appropriate amount] given to her.", 7.6. "These leave [their marriage] without their ketubah: A wife who transgresses the law of Moses or Jewish law. And what is the law of Moses? Feeding her husband with untithed food, having intercourse with him while in the period of her menstruation, not separating dough offering, or making vows and not fulfilling them. And what is Jewish practice? Going out with her head uncovered, spinning wool in the marketplace or conversing with every man. Abba Shaul says: also one who curses her husband’s parents in his presence. Rabbi Tarfon says: also one who has a loud voice. And who is regarded as one who has a loud voice? A woman whose voice can be heard by her neighbors when she speaks inside her house.", |
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423. Mishnah, Sukkah, 3.12, 5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mishnah, laws not practiced in •mishnah, laws of temple in •food (dietary) laws, kashrut Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 246; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 365| 3.12. "בָּרִאשׁוֹנָה הָיָה לוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְּהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה, זֵכֶר לַמִּקְדָשׁ. וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n", 5.4. "חֲסִידִים וְאַנְשֵׁי מַעֲשֶׂה הָיוּ מְרַקְּדִים לִפְנֵיהֶם בַּאֲבוּקוֹת שֶׁל אוֹר שֶׁבִּידֵיהֶן, וְאוֹמְרִים לִפְנֵיהֶן דִּבְרֵי שִׁירוֹת וְתִשְׁבָּחוֹת. וְהַלְוִיִּם בְּכִנּוֹרוֹת וּבִנְבָלִים וּבִמְצִלְתַּיִם וּבַחֲצוֹצְרוֹת וּבִכְלֵי שִׁיר בְּלֹא מִסְפָּר, עַל חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת הַיּוֹרְדוֹת מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים, כְּנֶגֶד חֲמִשָּׁה עָשָׂר שִׁיר הַמַּעֲלוֹת שֶׁבַּתְּהִלִּים, שֶׁעֲלֵיהֶן לְוִיִּים עוֹמְדִין בִּכְלֵי שִׁיר וְאוֹמְרִים שִׁירָה. וְעָמְדוּ שְׁנֵי כֹהֲנִים בַּשַּׁעַר הָעֶלְיוֹן שֶׁיּוֹרֵד מֵעֶזְרַת יִשְׂרָאֵל לְעֶזְרַת נָשִׁים, וּשְׁתֵּי חֲצוֹצְרוֹת בִּידֵיהֶן. קָרָא הַגֶּבֶר, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הִגִּיעוּ לְמַעְלָה עֲשִׂירִית, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הִגִּיעוּ לָעֲזָרָה, תָּקְעוּ וְהֵרִיעוּ וְתָקָעוּ. הָיוּ תוֹקְעִין וְהוֹלְכִין, עַד שֶׁמַּגִּיעִין לַשַּׁעַר הַיּוֹצֵא מִזְרָח. הִגִּיעוּ לַשַּׁעַר הַיּוֹצֵא מִמִּזְרָח, הָפְכוּ פְנֵיהֶן לַמַּעֲרָב, וְאָמְרוּ, אֲבוֹתֵינוּ שֶׁהָיוּ בַמָּקוֹם הַזֶּה אֲחוֹרֵיהֶם אֶל הֵיכַל ה' וּפְנֵיהֶם קֵדְמָה, וְהֵמָּה מִשְׁתַּחֲוִים קֵדְמָה לַשָּׁמֶשׁ, וְאָנוּ לְיָהּ עֵינֵינוּ. רַבִּי יְהוּדָה אוֹמֵר, הָיוּ שׁוֹנִין וְאוֹמְרִין, אָנוּ לְיָהּ, וּלְיָהּ עֵינֵינוּ: \n", | 3.12. "In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].", 5.4. "Men of piety and good deeds used to dance before them with lighted torches in their hands, and they would sing songs and praises. And Levites with innumerable harps, lyres, cymbals and trumpets and other musical instruments stood upon the fifteen steps leading down from the Court of the Israelites to the Court of the Women, corresponding to the fifteen songs of ascents in the Psalms, and it was on these [steps] that the Levites stood with their musical instruments and sang their songs. Two priests stood by the upper gate which leads down from the Court of the Israelites to the Court of the Women, with two trumpets in their hands. When the cock crowed they sounded a teki'ah [drawn-out blast], a teru'ah [staccato note] and again a teki'ah. When they reached the tenth step they sounded a teki'ah, a teru'ah and again a teki'ah. When they reached the Court [of the Women] they sounded a teki'ah, a teru'ah and again a teki'ah. They would sound their trumpets and proceed until they reached the gate which leads out to the east. When they reached the gate which leads out to the east, they turned their faces from east to west and said, “Our fathers who were in this place ‘their backs were toward the Temple of the Lord, and their faces toward the east, and they worshipped the sun toward the east’, but as for us, our eyes are turned to the Lord.” Rabbi Judah said: they used to repeat [the last words] and say “We are the Lord’s and our eyes are turned to the Lord.”", |
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424. Mishnah, Sotah, 5.2-5.5, 6.2, 8.4, 9.12, 9.15-9.16 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •purity (see also food laws) •purity laws •laws, non-scriptural •noahide laws •mishnah, laws not practiced in •mishnah, laws of temple in •food laws •food (dietary) laws, kashrut Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 85; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 49; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 246; Schiffman (1983), Testimony and the Penal Code, 70; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 9, 11, 125, 365, 493| 5.2. "בּוֹ בַּיּוֹם דָּרַשׁ רַבִּי עֲקִיבָא, (ויקרא יא) וְכָל כְּלִי חֶרֶשׂ אֲשֶׁר יִפֹּל מֵהֶם אֶל תּוֹכוֹ כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא, אֵינוֹ אוֹמֵר טָמֵא אֶלָּא יִטְמָא, לְטַמֵּא אֲחֵרִים, לִמֵּד עַל כִּכָּר שֵׁנִי שֶׁמְּטַמֵּא אֶת הַשְּׁלִישִׁי. אָמַר רַבִּי יְהוֹשֻׁעַ, מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ, רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁהָיִיתָ אוֹמֵר, עָתִיד דּוֹר אַחֵר לְטַהֵר כִּכָּר שְׁלִישִׁי, שֶׁאֵין לוֹ מִקְרָא מִן הַתּוֹרָה שֶׁהוּא טָמֵא. וַהֲלֹא עֲקִיבָא תַּלְמִידְךָ מֵבִיא לוֹ מִקְרָא מִן הַתּוֹרָה שֶׁהוּא טָמֵא, שֶׁנֶּאֱמַר, כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא: \n", 5.3. "בּוֹ בַיּוֹם דָּרַשׁ רַבִּי עֲקִיבָא (במדבר לה) וּמַדֹּתֶם מִחוּץ לָעִיר אֶת פְּאַת קֵדְמָה אַלְפַּיִם בָּאַמָּה וְגוֹ', וּמִקְרָא אַחֵר אוֹמֵר (שם) מִקִּיר הָעִיר וָחוּצָה אֶלֶף אַמָּה סָבִיב. אִי אֶפְשָׁר לוֹמַר אֶלֶף אַמָּה, שֶׁכְּבָר נֶאֱמַר אַלְפַּיִם אַמָּה, וְאִי אֶפְשָׁר לוֹמַר אַלְפַּיִם אַמָּה, שֶׁכְּבָר נֶאֱמַר אֶלֶף אַמָּה. הָא כֵיצַד, אֶלֶף אַמָּה מִגְרָשׁ, וְאַלְפַּיִם אַמָּה תְּחוּם שַׁבָּת. רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, אֶלֶף אַמָּה מִגְרָשׁ, וְאַלְפַּיִם אַמָּה שָׂדוֹת וּכְרָמִים: \n", 5.4. "בּוֹ בַיּוֹם דָּרַשׁ רַבִּי עֲקִיבָא (שמות טו), אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַה' וַיֹּאמְרוּ לֵאמֹר, שֶׁאֵין תַּלְמוּד לוֹמַר לֵאמֹר, וּמַה תַּלְמוּד לוֹמַר לֵאמֹר, מְלַמֵּד שֶׁהָיוּ יִשְׂרָאֵל עוֹנִין אַחֲרָיו שֶׁל משֶׁה עַל כָּל דָּבָר וְדָבָר, כְּקוֹרִין אֶת הַהַלֵּל, לְכָךְ נֶאֱמַר לֵאמֹר. רַבִּי נְחֶמְיָה אוֹמֵר, כְּקוֹרִין אֶת שְׁמַע וְלֹא כְקוֹרִין אֶת הַהַלֵּל: \n", 5.5. "בּוֹ בַיּוֹם דָּרַשׁ רַבִּי יְהוֹשֻׁעַ בֶּן הוּרְקְנוֹס, לֹא עָבַד אִיּוֹב אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא מֵאַהֲבָה, שֶׁנֶּאֱמַר (איוב יג) הֵן יִקְטְלֵנִי לוֹ אֲיַחֵל. וַעֲדַיִן הַדָּבָר שָׁקוּל, לוֹ אֲנִי מְצַפֶּה אוֹ אֵינִי מְצַפֶּה, תַּלְמוּד לוֹמַר (שם כז) עַד אֶגְוָע לֹא אָסִיר תֻּמָּתִי מִמֶּנִּי, מְלַמֵּד שֶׁמֵּאַהֲבָה עָשָׂה. אָמַר רַבִּי יְהוֹשֻׁעַ, מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ, רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁהָיִיתָ דוֹרֵשׁ כָּל יָמֶיךָ שֶׁלֹּא עָבַד אִיּוֹב אֶת הַמָּקוֹם אֶלָּא מִיִּרְאָה, שֶׁנֶּאֱמַר (שם א) אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע, וַהֲלֹא יְהוֹשֻׁעַ תַּלְמִיד תַּלְמִידְךָ לִמֵּד שֶׁמֵּאַהֲבָה עָשָׂה: \n", 6.2. "אָמַר עֵד אֶחָד, אֲנִי רְאִיתִיהָ שֶׁנִּטְמֵאת, לֹא הָיְתָה שׁוֹתָה. וְלֹא עוֹד אֶלָּא אֲפִלּוּ עֶבֶד, אֲפִלּוּ שִׁפְחָה, הֲרֵי אֵלּוּ נֶאֱמָנִין אַף לְפָסְלָהּ מִכְּתֻבָּתָהּ. חֲמוֹתָהּ וּבַת חֲמוֹתָהּ וְצָרָתָהּ וִיבִמְתָּהּ וּבַת בַּעְלָהּ, הֲרֵי אֵלּוּ נֶאֱמָנוֹת, וְלֹא לְפָסְלָהּ מִכְּתֻבָּתָהּ, אֶלָּא שֶׁלֹּא תִשְׁתֶּה: \n", 8.4. "וְאֵלּוּ שֶׁאֵין זָזִין מִמְּקוֹמָן. בָּנָה בַיִת וַחֲנָכוֹ, נָטַע כֶּרֶם וְחִלְּלוֹ, הַנּוֹשֵׂא אֶת אֲרוּסָתוֹ, הַכּוֹנֵס אֶת יְבִמְתּוֹ, שֶׁנֶּאֱמַר (דברים כד), נָקִי יִהְיֶה לְבֵיתוֹ שָׁנָה אֶחָת. לְבֵיתוֹ, זֶה בֵּיתוֹ. יִהְיֶה, זֶה כַּרְמוֹ. וְשִׂמַּח אֶת אִשְׁתּוֹ, זוֹ אִשְׁתּוֹ. אֲשֶׁר לָקָח, לְהָבִיא אֶת יְבִמְתּוֹ. אֵינָן מַסְפִּיקִין מַיִם וּמָזוֹן וְאֵינָן מְתַקְּנִין אֶת הַדְּרָכִים: \n", 9.12. "מִשֶּׁמֵּתוּ נְבִיאִים הָרִאשׁוֹנִים, בָּטְלוּ אוּרִים וְתֻמִּים. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בָּטַל הַשָּׁמִיר וְנֹפֶת צוּפִים, וּפָסְקוּ אַנְשֵׁי אֲמָנָה, שֶׁנֶּאֱמַר (תהלים יב) הוֹשִׁיעָה ה' כִּי גָמַר חָסִיד וְגוֹ'. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, אֵין יוֹם שֶׁאֵין בּוֹ קְלָלָה, וְלֹא יָרַד הַטַּל לִבְרָכָה, וְנִטַּל טַעַם הַפֵּרוֹת. רַבִּי יוֹסֵי אוֹמֵר, אַף נִטַּל שֹׁמֶן הַפֵּרוֹת: \n", 9.15. "מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן: \n", | 5.2. "On that day, Rabbi Akiva expounded, “And every earthen vessel, into which any of them falls, everything in it shall be unclean” (Leviticus 11:33), it does not state tame (is unclean) but yitma’, (shall make unclean). This teaches that a loaf which is unclean in the second degree, makes unclean [food and liquids which come into contact with it] in the third degree. Rabbi Joshua said: who will remove the dust from your eyes, Rabban Yoha ben Zakkai, since you used to say that in the future another generation will pronounce clean a loaf which is unclean in the third degree on the grounds that there is no text in the Torah according to which it is unclean! Has not Rabbi Akiva your student brought a text from the Torah according to which it is unclean, as it is said “everything in it shall be unclean.”", 5.3. "On that day Rabbi Akiva expounded, “You shall measure off two thousand cubits outside the town on the east side” (Numbers 35:5). But another verse states, “from the wall of the city outward a thousand cubits around” (vs. It is impossible to say that it was a thousand cubits since it has been already stated two thousand cubits; and it is impossible to say that it was two thousand cubits since it has been already stated a thousand cubits! How then is this so? A thousand cubits for the field [surrounding the city] and two thousand cubits for the Sabbath-limits. Rabbi Eliezer the son of Rabbi Yose the Galilean says: a thousand cubits for the field [surrounding the city] and two thousand cubits for fields and vineyards.", 5.4. "On that day Rabbi Akiva expounded, “Then Moses and the children of Israel sang this song unto the Lord and said saying” (Exodus 15:. For the Torah did not need to say “saying”, so why did the Torah say “saying”? It teaches that the Israelites responded to every sentence after Moses, in the manner of reading Hallel; that is why it says “saying”. Rabbi Nehemiah says: as is the reading the Shema and not Hallel.", 5.5. "On that day Rabbi Joshua ben Hyrcanus expounded: Job only served the Holy One, blessed be He, from love: as it is said, “Though he slay me, yet I will wait for him” (Job 13:15). And it is still evenly balanced whether to read “I will wait for him” or “I will not wait for him”? Scripture states, “Until I die I will maintain my integrity” (Job 27:5), this teaches that what he did was from love. Rabbi Joshua [ben Haiah] said: who will remove the dust from your eyes, Rabban Yoha ben Zakkai, since you had expounded all your life that Job only served the Omnipresent from fear, as it is said, “A blameless and upright man that fears God and shuns evil” (Job 1:8) did not Joshua, the student of your student, teach that what he did was from love?", 6.2. "If one witness said, “I saw that she was defiled”, she does not drink the water. Not only that, but even a slave, male or female, is believed even to disqualify her from receiving her ketubah. Her mother-in-law, her mother-in-law’s daughter, her rival wife, her sister-in-law, and the daughter of her husband are believed, not to disqualify her from receiving her ketubah, but that she should not drink.", 8.4. "The following do not move from their place: He who built a new house and dedicated it, He who planted a vineyard and used its fruit, He who married his betrothed, Or brought in his yevamah; As it is said, “He shall be exempt one year for the sake of his household [to give happiness to the woman he married]” (Deuteronomy 24:5) “His household,” this refers to his house; “Shall be” refers to his vineyard; “To give happiness to the wife” refers to his wife; “He married” to include his yevamah’s widow. These do not supply water and food and repair the roads [for the army].", 9.12. "When the former prophets died, the Urim and Thummim ceased. When Temple was destroyed, the shamir and nopheth zufim ceased. And people of faith ceased, as it says, “Help, O Lord, for the faithful are no more” (Psalms 12:2). Rabban Shimon ben Gamaliel in the name of Rabbi Joshua: from the day the Temple was destroyed, there is no day without a curse, the dew has not descended for a blessing, and the flavor has departed from produce. Rabbi Yose says: the fatness was also removed from produce.", 9.15. "When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”", |
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425. Mishnah, Shabbat, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 195, 209, 210; Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 90; Goodman (2006), Judaism in the Roman World: Collected Essays, 187; Hidary (2017), Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash, 64; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 11, 14, 19, 20, 164, 648| 1.3. "לֹא יֵצֵא הַחַיָּט בְּמַחְטוֹ סָמוּךְ לַחֲשֵׁכָה, שֶׁמָּא יִשְׁכַּח וְיֵצֵא. וְלֹא הַלַּבְלָר בְּקֻלְמוֹסוֹ. וְלֹא יְפַלֶּה אֶת כֵּלָיו, וְלֹא יִקְרָא לְאוֹר הַנֵּר. בֶּאֱמֶת אָמְרוּ, הַחַזָּן רוֹאֶה הֵיכָן תִּינוֹקוֹת קוֹרְאִים, אֲבָל הוּא לֹא יִקְרָא. כַּיּוֹצֵא בוֹ, לֹא יֹאכַל הַזָּב עִם הַזָּבָה, מִפְּנֵי הֶרְגֵּל עֲבֵרָה: \n", 1.4. "וְאֵלּוּ מִן הַהֲלָכוֹת שֶׁאָמְרוּ בַעֲלִיַּת חֲנַנְיָה בֶן חִזְקִיָּה בֶן גֻּרְיוֹן כְּשֶׁעָלוּ לְבַקְּרוֹ. נִמְנוּ וְרַבּוּ בֵּית שַׁמַּאי עַל בֵּית הִלֵּל, וּשְׁמֹנָה עָשָׂר דְּבָרִים גָּזְרוּ בוֹ בַיּוֹם: \n", 1.5. "בֵּית שַׁמַּאי אוֹמְרִים, אֵין שׁוֹרִין דְּיוֹ וְסַמְמָנִים וְכַרְשִׁינִים, אֶלָּא כְּדֵי שֶׁיִּשּׁוֹרוּ מִבְּעוֹד יוֹם. וּבֵית הִלֵּל מַתִּירִין: \n", 1.6. "בֵּית שַׁמַּאי אוֹמְרִים, אֵין נוֹתְנִין אוּנִין שֶׁל פִּשְׁתָּן לְתוֹךְ הַתַּנּוּר, אֶלָּא כְּדֵי שֶׁיַּהְבִּילוּ מִבְּעוֹד יוֹם, וְלֹא אֶת הַצֶּמֶר לַיּוֹרָה, אֶלָּא כְדֵי שֶׁיִּקְלֹט הָעַיִן. וּבֵית הִלֵּל מַתִּירִין. בֵּית שַׁמַּאי אוֹמְרִים, אֵין פּוֹרְשִׂין מְצוּדוֹת חַיָּה וְעוֹפוֹת וְדָגִים, אֶלָּא כְדֵי שֶׁיִּצּוֹדוּ מִבְּעוֹד יוֹם. וּבֵית הִלֵּל מַתִּירִין: \n", 1.7. "בֵּית שַׁמַּאי אוֹמְרִים, אֵין מוֹכְרִין לַנָּכְרִי וְאֵין טוֹעֲנִין עִמּוֹ וְאֵין מַגְבִּיהִין עָלָיו, אֶלָּא כְּדֵי שֶׁיַּגִּיעַ לְמָקוֹם קָרוֹב. וּבֵית הִלֵּל מַתִּירִין: \n", 1.8. "בֵּית שַׁמַּאי אוֹמְרִים, אֵין נוֹתְנִין עוֹרוֹת לְעַבְּדָן וְלֹא כֵלִים לְכוֹבֵס נָכְרִי, אֶלָּא כְּדֵי שֶׁיֵּעָשׂוּ מִבְּעוֹד יוֹם. וּבְכֻלָּן בֵּית הִלֵּל מַתִּירִין עִם הַשָּׁמֶשׁ: \n", 1.9. "אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, נוֹהֲגִין הָיוּ בֵּית אַבָּא שֶׁהָיוּ נוֹתְנִין כְּלֵי לָבָן לְכוֹבֵס נָכְרִי שְׁלשָׁה יָמִים קֹדֶם לַשַּׁבָּת. וְשָׁוִין אֵלּוּ וָאֵלּוּ, שֶׁטּוֹעֲנִין קוֹרוֹת בֵּית הַבַּד וְעִגּוּלֵי הַגָּת: \n", 1.10. "אֵין צוֹלִין בָּשָׂר, בָּצָל, וּבֵיצָה, אֶלָּא כְּדֵי שֶׁיִּצּוֹלוּ מִבְּעוֹד יוֹם. אֵין נוֹתְנִין פַּת לַתַּנּוּר עִם חֲשֵׁכָה, וְלֹא חֲרָרָה עַל גַּבֵּי גֶחָלִים, אֶלָּא כְּדֵי שֶׁיִּקְרְמוּ פָנֶיהָ מִבְּעוֹד יוֹם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כְּדֵי שֶׁיִּקְרֹם הַתַּחְתּוֹן שֶׁלָּהּ: \n", 2.2. "אֵין מַדְלִיקִין בְּשֶׁמֶן שְׂרֵפָה בְּיוֹם טוֹב. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אֵין מַדְלִיקִין בְּעִטְרָן, מִפְּנֵי כְבוֹד הַשַּׁבָּת. וַחֲכָמִים מַתִּירִין בְּכָל הַשְּׁמָנִים, בְּשֶׁמֶן שֻׁמְשְׁמִין, בְּשֶׁמֶן אֱגוֹזִים, בְּשֶׁמֶן צְנוֹנוֹת, בְּשֶׁמֶן דָּגִים, בְּשֶׁמֶן פַּקּוּעוֹת, בְּעִטְרָן וּבְנֵפְט. רַבִּי טַרְפוֹן אוֹמֵר, אֵין מַדְלִיקִין אֶלָּא בְשֶׁמֶן זַיִת בִּלְבָד: \n", 2.5. "הַמְכַבֶּה אֶת הַנֵּר מִפְּנֵי שֶׁהוּא מִתְיָרֵא מִפְּנֵי גוֹיִם, מִפְּנֵי לִסְטִים, מִפְּנֵי רוּחַ רָעָה, וְאִם בִּשְׁבִיל הַחוֹלֶה שֶׁיִּישַׁן, פָּטוּר. כְּחָס עַל הַנֵּר, כְּחָס עַל הַשֶּׁמֶן, כְּחָס עַל הַפְּתִילָה, חַיָּב. וְרַבִּי יוֹסֵי פּוֹטֵר בְּכֻלָּן חוּץ מִן הַפְּתִילָה, מִפְּנֵי שֶׁהוּא עוֹשָׂהּ פֶּחָם: \n", 2.6. "עַל שָׁלשׁ עֲבֵרוֹת נָשִׁים מֵתוֹת בִּשְׁעַת לֵדָתָן, עַל שֶׁאֵינָן זְהִירוֹת בַּנִּדָּה וּבַחַלָּה וּבְהַדְלָקַת הַנֵּר: \n", 2.7. "שְׁלשָׁה דְבָרִים צָרִיךְ אָדָם לוֹמַר בְּתוֹךְ בֵּיתוֹ עֶרֶב שַׁבָּת עִם חֲשֵׁכָה. עִשַּׂרְתֶּם. עֵרַבְתֶּם. הַדְלִיקוּ אֶת הַנֵּר. סָפֵק חֲשֵׁכָה סָפֵק אֵין חֲשֵׁכָה, אֵין מְעַשְּׂרִין אֶת הַוַּדַּאי, וְאֵין מַטְבִּילִין אֶת הַכֵּלִים, וְאֵין מַדְלִיקִין אֶת הַנֵּרוֹת, אֲבָל מְעַשְּׂרִין אֶת הַדְּמַאי, וּמְעָרְבִין, וְטוֹמְנִין אֶת הַחַמִּין: \n", | 1.3. "A tailor must not go out with his needle near nightfall, lest he forget and go out. Nor a scribe with his quill. And one may not search his garments [for lice or fleas], nor read by the light of a lamp. In truth it was said, the hazzan may see where the children are reading from, but he himself must not read. Similarly, a zav must not eat together with a zavah, because it may lead to sin.", 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.", 1.5. "Beth Shammai says: ink, dyes and vetch may not be soaked [on Friday afternoon] unless they can be fully soaked while it is yet day; And Bet Hillel permits it.", 1.6. "Beth Shammai says: bundles of wet flax may not be placed in an oven unless they can begin to steam while it is still day, nor wool in the dyer’s kettle unless it can [absorb the color] such that [the color] is visible. But Bet Hillel permits it. Bet Shammai says: traps for wild beasts, fowl, and fish may not be spread unless they can be caught while it is still day; But Bet Hillel permits it.", 1.7. "Bet Shammai says: one must not sell [something] to a non-Jew, or help him to load [a donkey], or lift up [an article] upon him unless he can reach a near place [before Shabbat]. But Bet Hillel permits it.", 1.8. "Bet Shammai says: hides must not be given to a [non-Jewish] tanner, nor clothing to a non-Jewish launderer, unless they can be done while it is yet day; But in all these [cases] Bet Hillel, permits as long as the sun is still shining.", 1.9. "Rabban Shimon ben Gamaliel said: My father’s house was accustomed to giving white clothing to a non-Jewish launderer three days before Shabbat. And these and these agree that they lay down an olive press beams and wine press rollers.", 1.10. "Meat, onion[s], and egg[s] may not be roasted unless they can be [fully] roasted while it is still day. Bread may not be put into an oven just before nightfall, nor a cake upon coals, unless its surface can form a crust while it is still day. Rabbi Elazar says: there must be time for the bottom to form a crust.", 2.2. "They may not kindle [the Shabbat light] with [terumah] oil [which must be] burnt on festivals. Rabbi Ishmael says: they may not light with tar, because of the honor of the Shabbat. But the sages permit with all oils: with sesame oil, nut oil, radish oil, fish oil, gourd oil, tar and naphtha. Rabbi Tarfon says: they don’t light with anything but olive oil.", 2.5. "One who extinguishes the lamp because he is afraid of non-Jews, robbers, or an evil spirit, or so that a sick person may sleep, he is exempt. If [he does so because] he wants to spare the lamp, the oil, or the wick, he is liable. Rabbi Yose exempts in all cases, except for the wick, because he makes charcoal.", 2.6. "For three sins women die in childbirth: because they are not observant of [the laws of] niddah, hallah, and the kindling of the [Shabbat] lights.", 2.7. "A person must say three things in his house on the eve of Shabbat just before night: Have you separated tithes? Have you prepared the ‘eruv? Kindle the [Shabbat] lamp. If it is doubtful, whether it is night or not, they do not tithe that which is certainly [untithed], they do not immerse utensils, and they do not kindle the lights. But they can tithe doubtfully tithed produce, and they can set up an eruv, and they can store hot food.", |
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426. Mishnah, Sanhedrin, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 41; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 150; Schiffman (1983), Testimony and the Penal Code, 70; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 84, 191; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 119, 124; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 33| 3.2. "אָמַר לוֹ נֶאֱמָן עָלַי אַבָּא, נֶאֱמָן עָלַי אָבִיךָ, נֶאֱמָנִין עָלַי שְׁלֹשָׁה רוֹעֵי בָקָר, רַבִּי מֵאִיר אוֹמֵר, יָכוֹל לַחֲזֹר בּוֹ. וַחֲכָמִים אוֹמְרִים, אֵינוֹ יָכוֹל לַחֲזֹר בּוֹ. הָיָה חַיָּב לַחֲבֵרוֹ שְׁבוּעָה וְאָמַר לוֹ דּוֹר לִי בְחַיֵּי רֹאשְׁךָ, רַבִּי מֵאִיר אוֹמֵר, יָכוֹל לַחֲזֹר בּוֹ. וַחֲכָמִים אוֹמְרִים, אֵין יָכוֹל לַחֲזֹר בּוֹ: \n", 3.4. "וְאֵלּוּ הֵן הַקְּרוֹבִין, אָבִיו וְאָחִיו וַאֲחִי אָבִיו וַאֲחִי אִמּוֹ וּבַעַל אֲחוֹתוֹ וּבַעַל אֲחוֹת אָבִיו וּבַעַל אֲחוֹת אִמּוֹ וּבַעַל אִמּוֹ וְחָמִיו וְגִיסוֹ, הֵן וּבְנֵיהֶן וְחַתְנֵיהֶן, וְחוֹרְגוֹ לְבַדּוֹ. אָמַר רַבִּי יוֹסֵי, זוֹ מִשְׁנַת רַבִּי עֲקִיבָא. אֲבָל מִשְׁנָה רִאשׁוֹנָה, דּוֹדוֹ וּבֶן דּוֹדוֹ. וְכָל הָרָאוּי לְיָרְשׁוֹ, וְכָל הַקָּרוֹב לוֹ בְּאוֹתָהּ שָׁעָה. הָיָה קָרוֹב וְנִתְרַחֵק, הֲרֵי זֶה כָּשֵׁר. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ מֵתָה בִתּוֹ וְיֶשׁ לוֹ בָנִים מִמֶּנָּה, הֲרֵי זֶה קָרוֹב: \n", 4.5. "כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה: \n", 7.4. "אֵלּוּ הֵן הַנִּסְקָלִין, הַבָּא עַל הָאֵם, וְעַל אֵשֶׁת הָאָב, וְעַל הַכַּלָּה, וְעַל הַזְּכוּר, וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה, וְהַמְגַדֵּף, וְהָעוֹבֵד עֲבוֹדָה זָרָה, וְהַנּוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ, וּבַעַל אוֹב וְיִדְּעוֹנִי, וְהַמְחַלֵּל אֶת הַשַּׁבָּת, וְהַמְקַלֵּל אָבִיו וְאִמּוֹ, וְהַבָּא עַל נַעֲרָה הַמְאֹרָסָה, וְהַמֵּסִית, וְהַמַּדִּיחַ, וְהַמְכַשֵּׁף, וּבֵן סוֹרֵר וּמוֹרֶה. הַבָּא עַל הָאֵם, חַיָּב עָלֶיהָ מִשּׁוּם אֵם וּמִשּׁוּם אֵשֶׁת אָב. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ חַיָּב אֶלָּא מִשּׁוּם הָאֵם בִּלְבָד. הַבָּא עַל אֵשֶׁת אָב חַיָּב עָלֶיהָ מִשּׁוּם אֵשֶׁת אָב וּמִשּׁוּם אֵשֶׁת אִישׁ, בֵּין בְּחַיֵּי אָבִיו בֵּין לְאַחַר מִיתַת אָבִיו, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין. הַבָּא עַל כַּלָּתוֹ, חַיָּב עָלֶיהָ מִשּׁוּם כַּלָּתוֹ וּמִשּׁוּם אֵשֶׁת אִישׁ, בֵּין בְּחַיֵּי בְנוֹ בֵּין לְאַחַר מִיתַת בְּנוֹ, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין. הַבָּא עַל הַזְּכוּר וְעַל הַבְּהֵמָה, וְהָאִשָּׁה הַמְבִיאָה אֶת הַבְּהֵמָה, אִם אָדָם חָטָא, בְּהֵמָה מֶה חָטָאת, אֶלָּא לְפִי שֶׁבָּאת לָאָדָם תַּקָּלָה עַל יָדָהּ, לְפִיכָךְ אָמַר הַכָּתוּב תִּסָּקֵל. דָּבָר אַחֵר, שֶׁלֹּא תְהֵא בְּהֵמָה עוֹבֶרֶת בַּשּׁוּק וְיֹאמְרוּ זוֹ הִיא שֶׁנִּסְקַל פְּלוֹנִי עַל יָדָהּ: \n", 7.6. "הָעוֹבֵד עֲבוֹדָה זָרָה, אֶחָד הָעוֹבֵד, וְאֶחָד הַזּוֹבֵחַ, וְאֶחָד הַמְקַטֵּר, וְאֶחָד הַמְנַסֵּךְ, וְאֶחָד הַמִּשְׁתַּחֲוֶה, וְאֶחָד הַמְקַבְּלוֹ עָלָיו לֶאֱלוֹהַּ, וְהָאוֹמֵר לוֹ אֵלִי אָתָּה. אֲבָל הַמְגַפֵּף וְהַמְנַשֵּׁק וְהַמְכַבֵּד וְהַמְּרַבֵּץ וְהַמַּרְחִיץ, הַסָּךְ, הַמַּלְבִּישׁ וְהַמַּנְעִיל, עוֹבֵר בְּלֹא תַעֲשֶׂה. הַנּוֹדֵר בִּשְׁמוֹ וְהַמְקַיֵּם בִּשְׁמוֹ, עוֹבֵר בְּלֹא תַעֲשֶׂה. הַפּוֹעֵר עַצְמוֹ לְבַעַל פְּעוֹר, זוֹ הִיא עֲבוֹדָתוֹ. הַזּוֹרֵק אֶבֶן לְמַרְקוּלִיס, זוֹ הִיא עֲבוֹדָתוֹ: \n", 10.1. "כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו: \n", 10.4. "אַנְשֵׁי עִיר הַנִּדַּחַת אֵין לָהֶן חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (שם יג) יָצְאוּ אֲנָשִׁים בְּנֵי בְלִיַּעַל מִקִּרְבֶּךָ וַיַּדִּיחוּ אֶת ישְׁבֵי עִירָם. וְאֵינָן נֶהֱרָגִים עַד שֶׁיִּהְיוּ מַדִּיחֶיהָ מֵאוֹתָהּ הָעִיר וּמֵאוֹתוֹ הַשֵּׁבֶט, וְעַד שֶׁיֻּדַּח רֻבָּהּ, וְעַד שֶׁיַּדִּיחוּם אֲנָשִׁים. הִדִּיחוּהָ נָשִׁים וּקְטַנִּים אוֹ שֶׁהֻדַּח מִעוּטָהּ אוֹ שֶׁהָיוּ מַדִּיחֶיהָ חוּצָה לָהּ, הֲרֵי אֵלּוּ כִיחִידִים. וּצְרִיכִין שְׁנֵי עֵדִים וְהַתְרָאָה לְכָל אֶחָד וְאֶחָד. זֶה חֹמֶר בַּיְּחִידִים מִבַּמְּרֻבִּים, שֶׁהַיְּחִידִים בִּסְקִילָה, לְפִיכָךְ מָמוֹנָם פָּלֵט. וְהַמְּרֻבִּים בְּסַיִף, לְפִיכָךְ מָמוֹנָם אָבֵד: \n", 11.2. "זָקֵן מַמְרֵא עַל פִּי בֵית דִּין, שֶׁנֶּאֱמַר (שם יז) כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט וְגוֹ'. שְׁלֹשָׁה בָתֵּי דִינִין הָיוּ שָׁם, אֶחָד יוֹשֵׁב עַל פֶּתַח הַר הַבַּיִת, וְאֶחָד יוֹשֵׁב עַל פֶּתַח הָעֲזָרָה, וְאֶחָד יוֹשֵׁב בְּלִשְׁכַּת הַגָּזִית. בָּאִים לָזֶה שֶׁעַל פֶּתַח הַר הַבַּיִת, וְאוֹמֵר, כָּךְ דָּרַשְׁתִּי וְכָךְ דָּרְשׁוּ חֲבֵרָי, כָּךְ לִמַּדְתִּי וְכָךְ לִמְּדוּ חֲבֵרָי. אִם שָׁמְעוּ, אוֹמְרִים לָהֶם. וְאִם לָאו, בָּאִין לָהֶם לְאוֹתָן שֶׁעַל פֶּתַח הָעֲזָרָה, וְאוֹמֵר, כָּךְ דָּרַשְׁתִּי וְכָךְ דָּרְשׁוּ חֲבֵרָי, כָּךְ לִמַּדְתִּי וְכָךְ לִמְּדוּ חֲבֵרָי. אִם שָׁמְעוּ, אוֹמְרִים לָהֶם. וְאִם לָאו, אֵלּוּ וָאֵלּוּ בָּאִים לְבֵית דִּין הַגָּדוֹל שֶׁבְּלִשְׁכַּת הַגָּזִית, שֶׁמִּמֶּנּוּ יוֹצֵאת תּוֹרָה לְכָל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שם) מִן הַמָּקוֹם הַהוּא אֲשֶׁר יִבְחַר ה'. חָזַר לְעִירוֹ וְשָׁנָה וְלִמֵּד כְּדֶרֶךְ שֶׁהָיָה לָמֵד, פָּטוּר. וְאִם הוֹרָה לַעֲשׂוֹת, חַיָּב, שֶׁנֶּאֱמַר (שם) וְהָאִישׁ אֲשֶׁר יַעֲשֶׂה בְזָדוֹן, אֵינוֹ חַיָּב עַד שֶׁיּוֹרֶה לַעֲשׂוֹת. תַּלְמִיד שֶׁהוֹרָה לַעֲשׂוֹת, פָּטוּר, נִמְצָא חֻמְרוֹ קֻלּוֹ: \n", 11.3. "חֹמֶר בְּדִבְרֵי סוֹפְרִים מִבְּדִבְרֵי תוֹרָה, הָאוֹמֵר אֵין תְּפִלִּין, כְּדֵי לַעֲבֹר עַל דִּבְרֵי תוֹרָה, פָּטוּר. חֲמִשָּׁה טוֹטָפוֹת, לְהוֹסִיף עַל דִּבְרֵי סוֹפְרִים, חַיָּב: \n", 11.4. "אֵין מְמִיתִין אוֹתוֹ לֹא בְבֵית דִּין שֶׁבְּעִירוֹ וְלֹא בְבֵית דִּין שֶׁבְּיַבְנֶה, אֶלָּא מַעֲלִין אוֹתוֹ לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם, וּמְשַׁמְּרִין אוֹתוֹ עַד הָרֶגֶל וּמְמִיתִין אוֹתוֹ בָרֶגֶל, שֶׁנֶּאֱמַר (דברים יז) וְכָל הָעָם יִשְׁמְעוּ וְיִרָאוּ וְלֹא יְזִידוּן עוֹד, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי יְהוּדָה אוֹמֵר, אֵין מְעַנִּין אֶת דִּינוֹ שֶׁל זֶה, אֶלָּא מְמִיתִין אוֹתוֹ מִיָּד, וְכוֹתְבִין וְשׁוֹלְחִין שְׁלוּחִים בְּכָל הַמְּקוֹמוֹת, אִישׁ פְּלוֹנִי בֶּן אִישׁ פְּלוֹנִי נִתְחַיֵּב מִיתָה בְּבֵית דִּין: \n", | 3.2. "If one litigant said to the other, “I accept my father as trustworthy”, or “I accept your father as trustworthy”, or “I accept three herdsman as trustworthy”, Rabbi Meir says, “He may retract.” But the Sages say, “He cannot retract.” If one must take an oath before his fellow, and his fellow said to him, “Vow to me by the life of your head”, Rabbi Meir says, “He may retract.” But the Sages say, “He cannot retract.”", 3.4. "These are the relatives [that are not qualified to be witnesses or judges]:A suitor’s father, brother, father’s brother, mother’s brother, sister’s husband, father’s sister’s husband, mother’s sister’s husband, mother’s husband, father-in-law, or wife’s sister’s husband them and their sons and their sons-in-law; also the suitor’s step-son only [but not the stepsons’ sons]. Rabbi Yose said, “Such was the mishnah of Rabbi Akiva, but the first mishnah taught: ‘a suitor’s uncle, or his uncle’s son, and all that are qualified to be his heir. Moreover all that were kinsmen at the time [are disqualified]; but kinsmen that have ceased to be kinsmen become qualified.” Rabbi Judah says: “If a man’s daughter died and left children, her husband still counts as a kinsman.”", 4.5. "How did they admonish witnesses in capital cases? They brought them in and admonished them, [saying], “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him [that is wrongfully condemned] and the blood of his descendants [that should have been born to him] to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again [but a single person was created] for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, [but a single person was created] against the heretics so they should not say, “There are many ruling powers in heaven”. Again [but a single person was created] to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you [witnesses] would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, [if he does not speak it, then he shall bear his iniquity] (Lev. 5:1). And if perhaps you [witnesses] would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10).]", 7.4. "The following are stoned:He who has sexual relations with his mother, with his father's wife, with his daughter-in-law, with a male; with a beast; a woman who commits bestiality with a beast; a blasphemer; an idolater; one who gives of his seed to molech; a necromancer or a wizard; one who desecrates the Sabbath; he who curses his father or mother; he who commits adultery with a betrothed woman; one who incites [individuals to idolatry]; one who seduces [a whole town to idolatry]; a sorcerer; and a wayward and rebellious son. He who has sexual relations with his mother incurs a penalty in respect of her both as his mother and as his father's wife. R. Judah says: “He is liable in respect of her as his mother only.” He who has sexual relations with his father's wife incurs a penalty in respect of her both as his father's wife, and as a married woman, both during his father's lifetime and after his death, whether she was widowed from betrothal or from marriage. He who has sexual relations with his daughter-in-law incurs a penalty in respect of her both as his daughter-in-law and as a married woman, both during his son's lifetime and after his death, whether she was widowed from betrothal or from marriage. He who has sexual relations with a male or a beast, and a woman that commits bestiality: if the man has sinned, how has the animal sinned? But because the human was enticed to sin by the animal, therefore scripture ordered that it should be stoned. Another reason is that the animal should not pass through the market, and people say, this is the animal on account of which so and so was stoned.", 7.6. "He who engages in idol-worship [is executed]. This includes the one whoserves it, sacrifices, offers incense, makes libations, bows to it, accepts it as a god, or says to it, “You are my god.” But he who embraces, kisses it, sweeps or sprinkles the ground before it, washes it, anoints it, clothes it, or puts shoes on it, he transgresses a negative commandment [but is not executed]. He who vows or swears by its name, violates a negative commandment. He who uncovers himself before Baal-Peor [is guilty and is to be stoned for] this is how it is worshipped. He who casts a stone on Merculis [is guilty and is to be stoned for] this is how it is worshipped.", 10.1. "All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”", 10.4. "The inhabitants of a city seduced into worshipping idols have no portion in the world to come, as it says, “Certain men, wicked persons, have gone out from among you and seduced the inhabitants of their town” (Deuteronomy 13:14). They are not executed unless the seducers are of that city and that tribe, and until the majority of the city are seduced, and the seducers are men. If women or minors seduced it, or if a minority of the city were seduced, or if the seducers were from outside the city, they are treated as individuals, and therefore two witnesses and a formal warning are necessary for each [offender]. In this [the penalty of] individuals is severer than [that of] the multitudes, for individuals are stoned, therefore their property is saved; but the multitudes are decapitated; hence their possessions are destroyed.", 11.2. "An elder rebelling against the ruling of the court [is strangled], for it says, “If there arise a matter too hard for you for judgement […you shall promptly repair to the place that the Lord your God will have chosen, and appear before the levitical priests, or the magistrate in charge at the time, and present your problem. When they have announced to you the verdict in the case, you shall carry out the verdict that is announced to you from that place that the Lord chose, observing scrupulously all their instructions to you. You shall act in accordance with the instructions given you and the ruling handed down to you; you must not deviate from the verdict that they announce to you either to the right or to the left. Should a man act presumptuously and disregard the priest charged with serving there the Lord your God, or the magistrate, that man shall die” (Deut. 17:8-13, JPS translation). Three courts of law were there, one situated at the entrance to the Temple mount, another at the door of the [Temple] court, and the third in the Chamber of Hewn Stone. They [first] went to the court which is at the entrance to the Temple mount, and he [the rebellious elder] stated, “Thus have I expounded and thus have my colleagues expounded; thus have I taught, and thus have my colleagues taught.” If [this first court] had heard [a ruling on the matter], they state it. If not, they go to the [second court] which is at the entrance of the Temple court, and he declares, “Thus have I expounded and thus have my colleagues expounded; thus have I taught, and thus have my colleagues taught.” If [this second court] had heard [a ruling on the matter] they state it; if not, they all proceed to the great court of the Chamber of Hewn Stone from whence instruction issued to all Israel, for it says, [you shall carry out the verdict that is announced to you] from that place that the Lord chose (Deut. 17:10). If he returned to his town and taught again as he did before, he is not liable. But if he gave a practical decision, he is guilty, for it says, “Should a man act presumptuously” (Deut. 17:12) he is liable only for a practical ruling. But if a disciple gave a practical decision [opposed to the court], he is exempt: thus his stringency is his leniency.", 11.3. "There is greater stringency in respect to the teachings of the scribes than in respect to the torah: [thus,] if [a rebellious elder] says, there is no commandment of tefillin, so that a biblical law may be transgressed, he is exempt. [But if he rules that the tefillin must contain] five compartments, thus adding to the words of the scribes, he is liable.", 11.4. "He [the rebellious elder] was executed neither by his local court nor by the court at Yavneh, but rather was taken to the great court in Jerusalem and kept there until the [next] festival and executed on the festival, for it says, “And all the people shall hear and fear, and do no more presumptuously” (Deut. 17:13), according to the words of Rabbi Akiba. Rabbi Judah says: “His judgment must not be delayed, but he is executed immediately, and proclamations are written and sent by messengers to all places, “So and so has been sentenced to death at the court.”", |
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427. Mishnah, Rosh Hashanah, 1.3-1.4, 2.1, 4.1-4.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mishnah, laws not practiced in •mishnah, laws of temple in •laws of minim •minim, laws of Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 246; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 79, 191| 1.3. "עַל שִׁשָּׁה חֳדָשִׁים הַשְּׁלוּחִין יוֹצְאִין, עַל נִיסָן מִפְּנֵי הַפֶּסַח, עַל אָב מִפְּנֵי הַתַּעֲנִית, עַל אֱלוּל מִפְּנֵי רֹאשׁ הַשָּׁנָה, עַל תִּשְׁרֵי מִפְּנֵי תַקָּנַת הַמּוֹעֲדוֹת, עַל כִּסְלֵו מִפְּנֵי חֲנֻכָּה, וְעַל אֲדָר מִפְּנֵי הַפּוּרִים. וּכְשֶׁהָיָה בֵית הַמִּקְדָּשׁ קַיָּם, יוֹצְאִין אַף עַל אִיָּר מִפְּנֵי פֶסַח קָטָן: \n", 1.4. "עַל שְׁנֵי חֳדָשִׁים מְחַלְּלִין אֶת הַשַּׁבָּת, עַל נִיסָן וְעַל תִּשְׁרֵי, שֶׁבָּהֶן הַשְּׁלוּחִין יוֹצְאִין לְסוּרְיָא, וּבָהֶן מְתַקְּנִין אֶת הַמּוֹעֲדוֹת. וּכְשֶׁהָיָה בֵית הַמִּקְדָּשׁ קַיָּם, מְחַלְּלִין אַף עַל כֻּלָּן מִפְּנֵי תַקָּנַת הַקָּרְבָּן: \n", 2.1. "אִם אֵינָן מַכִּירִין אוֹתוֹ, מְשַׁלְּחִין אַחֵר עִמּוֹ לַהֲעִידוֹ. בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ מִכָּל אָדָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, הִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִין אֶלָּא מִן הַמַּכִּירִים:", 4.1. "יוֹם טוֹב שֶׁל רֹאשׁ הַשָּׁנָה שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בַּמִּקְדָּשׁ הָיוּ תוֹקְעִים, אֲבָל לֹא בַמְּדִינָה. מְשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ תּוֹקְעִין בְּכָל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין. אָמַר רַבִּי אֶלְעָזָר, לֹא הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי אֶלָּא בְיַבְנֶה בִּלְבָד. אָמְרוּ לוֹ, אֶחָד יַבְנֶה וְאֶחָד כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ בֵית דִּין: \n", 4.2. "וְעוֹד זֹאת הָיְתָה יְרוּשָׁלַיִם יְתֵרָה עַל יַבְנֶה, שֶׁכָּל עִיר שֶׁהִיא רוֹאָה וְשׁוֹמַעַת וּקְרוֹבָה וִיכוֹלָה לָבֹא, תּוֹקְעִין. וּבְיַבְנֶה לֹא הָיוּ תוֹקְעִין אֶלָּא בְּבֵית דִּין בִּלְבָד: \n", 4.3. "בָּרִאשׁוֹנָה הָיָה הַלּוּלָב נִטָּל בַּמִּקְדָּשׁ שִׁבְעָה, וּבַמְּדִינָה יוֹם אֶחָד. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁיְהֵא לוּלָב נִטָּל בַּמְּדִינָה שִׁבְעָה זֵכֶר לַמִּקְדָּשׁ, וְשֶׁיְּהֵא יוֹם הָנֵף כֻּלּוֹ אָסוּר: \n", 4.4. "בָּרִאשׁוֹנָה הָיוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. פַּעַם אַחַת נִשְׁתַּהוּ הָעֵדִים מִלָּבֹא, וְנִתְקַלְקְלוּ הַלְוִיִּם בַּשִּׁיר. הִתְקִינוּ שֶׁלֹּא יְהוּ מְקַבְּלִין אֶלָּא עַד הַמִּנְחָה. וְאִם בָּאוּ עֵדִים מִן הַמִּנְחָה וּלְמַעְלָה, נוֹהֲגִין אוֹתוֹ הַיּוֹם קֹדֶשׁ וּלְמָחָר קֹדֶשׁ. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁיְּהוּ מְקַבְּלִין עֵדוּת הַחֹדֶשׁ כָּל הַיּוֹם. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, וְעוֹד זֹאת הִתְקִין רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁאֲפִלּוּ רֹאשׁ בֵּית דִּין בְּכָל מָקוֹם, שֶׁלֹּא יְהוּ הָעֵדִים הוֹלְכִין אֶלָּא לִמְקוֹם הַוָּעַד: \n", | 1.3. "There are six months [at the beginning of which] messengers go out.On Nisan because of Pesah; On Av because of the fast. On Elul because of Rosh Hashanah. On Tishri because of the setting of the festivals. On Kislev because of Hanukah. And on Adar because of Purim. When the Temple stood, they used also to go out to report Iyar because of Pesah Katan (Pesah Sheni).", 1.4. "On account of two months they profane Shabbat: on account of Nissan and Tishri, for on those months messengers go forth to Syria and in them the dates of the festivals are fixed. When the Temple stood they used to profane Shabbat for all the months, in order that the sacrifice might be offered on the right day.", 2.1. "If they don’t know him [the one who came to testify], they send another with him to testify concerning [his reliability]. Originally testimony concerning the new moon was accepted from anyone. When the minim disrupted this, it was decreed that testimony should be received only from persons known [to the court].", 4.1. "If Yom Tov of Rosh Hashanah fell on Shabbat, they would blow the shofar in the Temple but not in the country. After the destruction of the Temple, Rabban Yoha ben Zakai decreed that it should be blown [on Shabbat] in every place where there was a court. Rabbi Eliezer said: Rabban Yoha ben Zakai decreed for Yavneh only. They said to him: both Yavneh and any place where there is a court.", 4.2. "There was another way in which Jerusalem was greater than Yavneh, that in every city which could see [Jerusalem] and hear and was near and could get to Jerusalem, they used to blow [on Shabbat], whereas in Yavneh they used to blow in the court only.", 4.3. "In earlier times the lulav was taken for seven days in the Temple, and in the provinces for one day only. When the temple was destroyed, Rabbi Yoha ben Zakkai decreed that the lulav should be taken in the provinces for seven days in memory of the Temple, [He also decreed] that on the whole of the day of waving it be forbidden [to eat the new produce].", 4.4. "Originally they used to accept testimony with regard to the new moon during the whole day. On one occasion the witnesses were late in arriving, and the Levites went wrong in the daily hymn. They therefore decreed that testimony should be accepted only until the afternoon [sacrifice]. If witnesses came after the afternoon sacrifice that day should be kept as holy and also the next day. After the destruction of the temple Rabban Yoha ben Zakkai decreed that testimony with regard to the new moon should be received during the whole day. Rabbi Joshua ben Korha said: this further did Rabbi Yoha ben Zakkai decree, that not matter where the head of the court might be, the witnesses should have to go only to the place of the assembly.", |
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428. Mishnah, Parah, 3.3 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •laws of minim •minim, laws of Found in books: Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 80, 191| 3.3. "בָּאוּ לְהַר הַבַּיִת וְיָרְדוּ. הַר הַבַּיִת וְהָעֲזָרוֹת, תַּחְתֵּיהֶם חָלוּל, מִפְּנֵי קֶבֶר הַתְּהוֹם. וּבְפֶתַח הָעֲזָרָה הָיָה מְתֻקָּן קָלָל שֶׁל חַטָּאת, וּמְבִיאִין זָכָר שֶׁל רְחֵלִים וְקוֹשְׁרִים חֶבֶל בֵּין קַרְנָיו, וְקוֹשְׁרִים מַקֵּל וּמְסַבֵּךְ בְּרֹאשׁוֹ שֶׁל חֶבֶל, וְזוֹרְקוֹ לְתוֹךְ הַקָּלָל, וּמַכֶּה אֶת הַזָּכָר וְנִרְתָּע לַאֲחוֹרָיו, וְנוֹטֵל וּמְקַדֵּשׁ, כְּדֵי שֶׁיֵּרָאֶה עַל פְּנֵי הַמָּיִם. רַבִּי יוֹסֵי אוֹמֵר, אַל תִּתְּנוּ מָקוֹם לַצְּדוֹקִים לִרְדּוֹת, אֶלָּא הוּא נוֹטֵל וּמְקַדֵּשׁ: \n", | 3.3. "They arrived at the Temple Mount and got down. Beneath the Temple Mount and the courts was a hollow which served as a protection against a grave in the depths. And at the entrance of the courtyard there was the jar of the ashes of the sin-offerings. They would bring a male from among the sheep and tie a rope between its horns, and a stick or a bushy twig was tied at the other end of the rope, and this was thrown into the jar. They then struck the male [sheep] was so that it started backwards. And [a child] took the ashes and put it [enough] so that it could be seen upon the water. Rabbi Yose said: do not give the Sadducees an opportunity to rule! Rather, [a child] himself took it and mixed it.", |
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429. Mishnah, Oholot, 1.1-1.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •biblical purity laws •biblical purity laws, derivation of rabbinic purity system from Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 32| 1.1. "שְׁנַיִם טְמֵאִים בְּמֵת, אֶחָד טָמֵא טֻמְאַת שִׁבְעָה וְאֶחָד טָמֵא טֻמְאַת עָרֶב. שְׁלשָׁה טְמֵאִין בְּמֵת, שְׁנַיִם טְמֵאִין טֻמְאַת שִׁבְעָה וְאֶחָד טָמֵא טֻמְאַת עָרֶב. אַרְבָּעָה טְמֵאִין בְּמֵת, שְׁלשָׁה טְמֵאִין טֻמְאַת שִׁבְעָה וְאֶחָד טָמֵא טֻמְאַת עָרֶב. כֵּיצַד שְׁנַיִם. אָדָם הַנּוֹגֵעַ בְּמֵת, טָמֵא טֻמְאַת שִׁבְעָה. וְאָדָם הַנּוֹגֵע בּוֹ, טָמֵא טֻמְאַת עָרֶב: \n", 1.2. "כֵּיצַד שְׁלשָׁה. כֵּלִים הַנּוֹגְעִים בְּמֵת, וְכֵלִים בַּכֵּלִים, טְמֵאִין טֻמְאַת שִׁבְעָה. הַשְּׁלִישִׁי, בֵּין אָדָם וּבֵין כֵּלִים, טְמֵאִין טֻמְאַת עָרֶב: \n", 1.3. "כֵּיצַד אַרְבָּעָה. כֵּלִים נוֹגְעִין בְּמֵת, וְאָדָם בַּכֵּלִים, וְכֵלִים בָּאָדָם, טְמֵאִין טֻמְאַת שִׁבְעָה. הָרְבִיעִי, בֵּין אָדָם בֵּין כֵּלִים, טָמֵא טֻמְאַת עָרֶב. אָמַר רַבִּי עֲקִיבָא, יֶשׁ לִי חֲמִישִׁי, הַשַּׁפּוּד הַתָּחוּב בָּאֹהֶל, הָאֹהֶל וְהַשַּׁפּוּד וְאָדָם הַנּוֹגֵעַ בַּשַּׁפּוּד וְכֵלִים בָּאָדָם, טְמֵאִין טֻמְאַת שִׁבְעָה. הַחֲמִישִׁי, בֵּין אָדָם בֵּין כֵּלִים, טָמֵא טֻמְאַת עָרֶב. אָמְרוּ לוֹ, אֵין הָאֹהֶל מִתְחַשֵּׁב: \n", 1.4. "אָדָם וְכֵלִים מִטַּמְּאִין בְּמֵת. חֹמֶר בָּאָדָם מִבַּכֵּלִים וְכֵלִים מִבָּאָדָם. שֶׁהַכֵּלִים שְׁלשָׁה וְהָאָדָם שְׁנָיִם. חֹמֶר בָּאָדָם, שֶׁכָּל זְמַן שֶׁהוּא בָאֶמְצַע, הֵן אַרְבָּעָה. וְשֶׁאֵינוֹ בָאֶמְצַע, הֵן שְׁלשָׁה: \n", | 1.1. "Two are defiled through a corpse, one being defiled with seven days' defilement and one being defiled with a defilement lasting until the evening. Three are defiled through a corpse, two being defiled with seven days’ defilement and one with a defilement lasting until the evening. Four are defiled through a corpse, three being defiled with seven days’ defilement and one with a defilement lasting until the evening. What [is the case of] two? A person who touches a corpse is defiled with seven days’ defilement and a person who touches him is defiled with a defilement lasting until the evening.", 1.2. "What [is the case of] three? Vessels touching a corpse and [other] vessels [touching these] vessels are defiled with seven days’ defilement. The third: whether a person or vessels, is defiled with a defilement lasting until the evening.", 1.3. "What is the case of four? Vessels touching a corpse, a person [touching these] vessels, and [other] vessels [touching this] person, are defiled with seven days' defilement. The fourth, whether a person or vessels, is defiled with a defilement [lasting until the] evening. Rabbi Akiva said: I have a fifth, [if] a peg was fixed in a tent, the tent, the peg, a person touching the peg and vessels [touching] the person are defiled with seven days' defilement. The fifth, whether a person or vessels, is defiled with a defilement [lasting until the] evening. They said to him: the tent does not count.", 1.4. "[Both] persons and vessels can be defiled through a corpse. A greater stringency applies to persons than to vessels and to vessels than to persons. For with vessels [there can be] three [series of defilements], whereas with persons [there can be only] two. A greater stringency applies to persons, for whenever they are in the middle of a [series] there can be four [in the series], whereas when they are not in the middle of a [series] there can be [only] three.", |
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430. Mishnah, Nedarim, 1.12, 2.1, 9.10, 11.12 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •purity (see also food laws) •food laws, permitted and non-permitted species •authority, rabbinic (constructions of), classification of laws as biblical or rabbinic Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 489; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 332; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 165, 168, 171| 2.1. "וְאֵלּוּ מֻתָּרִין. חֻלִּין שֶׁאֹכַל לָךְ, כִּבְשַׂר חֲזִיר, כַּעֲבוֹדָה זָרָה, כְּעוֹרוֹת לְבוּבִין, כִּנְבֵלוֹת, כִּטְרֵפוֹת, כִּשְׁקָצִים, כִּרְמָשִׂים, כְּחַלַּת אַהֲרֹן וְכִתְרוּמָתוֹ, מֻתָּר. הָאוֹמֵר לְאִשְׁתּוֹ, הֲרֵי אַתְּ עָלַי כְּאִמָּא, פּוֹתְחִין לוֹ פֶתַח מִמָּקוֹם אַחֵר, שֶׁלֹּא יָקֵל רֹאשׁוֹ לְכָךְ. קוֹנָם שֶׁאֵינִי יָשֵׁן, שֶׁאֵינִי מְדַבֵּר, שֶׁאֵינִי מְהַלֵּךְ, הָאוֹמֵר לְאִשְׁתּוֹ, קוֹנָם שֶׁאֵינִי מְשַׁמְּשֵׁךְ, הֲרֵי זֶה בְלֹא יַחֵל דְּבָרוֹ. שְׁבוּעָה שֶׁאֵינִי יָשֵׁן, שֶׁאֵינִי מְדַבֵּר, שֶׁאֵינִי מְהַלֵּךְ, אָסוּר: \n", 9.10. "קוֹנָם שֶׁאֵינִי נוֹשֵׂא אֶת פְּלוֹנִית כְּעוּרָה, וַהֲרֵי הִיא נָאָה. שְׁחוֹרָה, וַהֲרֵי הִיא לְבָנָה. קְצָרָה, וַהֲרֵי הִיא אֲרֻכָּה, מֻתָּר בָּהּ. לֹא מִפְּנֵי שֶׁהִיא כְעוּרָה וְנַעֲשֵׂית נָאָה, שְׁחוֹרָה וְנַעֲשֵׂית לְבָנָה, קְצָרָה וְנַעֲשֵׂית אֲרֻכָּה, אֶלָּא שֶׁהַנֶּדֶר טָעוּת. וּמַעֲשֶׂה בְאֶחָד שֶׁנָּדַר מִבַּת אֲחוֹתוֹ הֲנָיָה, וְהִכְנִיסוּהָ לְבֵית רַבִּי יִשְׁמָעֵאל וְיִפּוּהָ. אָמַר לוֹ רַבִּי יִשְׁמָעֵאל, בְּנִי, לָזוֹ נָדָרְתָּ. אָמַר לוֹ, לָאו. וְהִתִּירוֹ רַבִּי יִשְׁמָעֵאל. בְּאוֹתָהּ שָׁעָה בָּכָה רַבִּי יִשְׁמָעֵאל וְאָמַר, בְּנוֹת יִשְׂרָאֵל נָאוֹת הֵן, אֶלָּא שֶׁהָעֲנִיּוּת מְנַוַּלְתָּן. וּכְשֶׁמֵּת רַבִּי יִשְׁמָעֵאל, הָיוּ בְנוֹת יִשְׂרָאֵל נוֹשְׂאוֹת קִינָה וְאוֹמְרוֹת, בְּנוֹת יִשְׂרָאֵל אֶל רַבִּי יִשְׁמָעֵאל בְּכֶינָה. וְכֵן הוּא אוֹמֵר בְּשָׁאוּל (שמואל ב א) בְּנוֹת יִשְׂרָאֵל אֶל שָׁאוּל בְּכֶינָה: \n", 11.12. "בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים, שָׁלשׁ נָשִׁים יוֹצְאוֹת וְנוֹטְלוֹת כְּתֻבָּה, הָאוֹמֶרֶת טְמֵאָה אֲנִי לְךָ, שָׁמַיִם בֵּינִי לְבֵינֶךָ, נְטוּלָה אֲנִי מִן הַיְּהוּדִים. חָזְרוּ לוֹמַר, שֶׁלֹּא תְהֵא אִשָּׁה נוֹתֶנֶת עֵינֶיהָ בְאַחֵר וּמְקַלְקֶלֶת עַל בַּעְלָהּ. אֶלָּא הָאוֹמֶרֶת טְמֵאָה אֲנִי לְךָ, תָּבִיא רְאָיָה לִדְבָרֶיהָ. שָׁמַיִם בֵּינִי לְבֵינֶךָ, יַעֲשׂוּ דֶרֶךְ בַּקָּשָׁה. נְטוּלָה אֲנִי מִן הַיְּהוּדִים, יָפֵר חֶלְקוֹ, וּתְהֵא מְשַׁמַּשְׁתּוֹ, וּתְהֵא נְטוּלָה מִן הַיְּהוּדִים: \n", | 2.1. "And these [vows] are not binding: [One who says] “What I eat of yours shall be unconsecrated”; “As the flesh of the swine”; “As an object of idolatrous worship”; “As hides pierced at the heart”; “As carrion”; “As terefoth”; “As abominations”; “As creeping things”; “As Aaron’s dough”; “As his terumah”--[in all these cases the vow is] not binding. If one says to his wife, “Behold! You are like my mother to me”, he must be given an opening on other grounds, in order that he should not act lightly in such matters. [If one says,] “Konam if I sleep”; “If I speak”; or “If I walk”; or if one says to his wife, “Konam if I cohabit with you,” he is liable to [the biblical prohibition] “he shall not break his word” (Numbers 30:. [If he says,] “I swear] an oath not to sleep”, or, “talk,” or, “walk,” he is forbidden [to do so].", 9.10. "“Konam if I marry that ugly woman,” and she turns out to be beautiful; “That black-skinned woman,” and she turns out to be light-skinned; “That short woman,” and she turns out to be tall, he is permitted to marry her, not because she was ugly, and became beautiful, or black and became light-skinned, short and grew tall, but because the vow was made in error. And thus it happened with one who vowed not to benefit from his sister’s daughter, and she was taken into Rabbi Ishmael’s house and they made her beautiful. Rabbi Ishmael said to him, “My son! Did you vow not to benefit from this one!” He said, “No,” and Rabbi Ishmael permitted her [to him]. In that hour Rabbi Ishmael wept and said, “The daughters of Israel are beautiful, but poverty disfigures them.” And when Rabbi Ishmael died, the daughters of Israel raised a lament, saying, “Daughters of Israel weep for Rabbi Ishmael.” And thus it is said too of Saul, “Daughters of Israel, weep for Saul” (II Samuel 1:24).", 11.12. "At first they would say that three women must be divorced and receive their ketubah: She who says: “I am defiled to you”; “Heaven is between me and you”; “I have been removed from the Jews.” But subsequently they changed the ruling to prevent her from setting her eye on another and spoiling herself to her husband: She who said, “I am defiled unto you” must bring proof. “Heaven is between me and you” they [shall appease them] by a request. “I have been removed from the Jews” he [the husband] must annul his portion, and she may have relations with him, and she shall be removed from other Jews.", |
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431. Mishnah, Nazir, 5.4 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mishnah, laws not practiced in •mishnah, laws of temple in Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 246| 5.4. "מִי שֶׁנָּדַר בְּנָזִיר וְהָלַךְ לְהָבִיא אֶת בְּהֶמְתּוֹ וּמְצָאָהּ שֶׁנִּגְנְבָה, אִם עַד שֶׁלֹּא נִגְנְבָה בְהֶמְתּוֹ נָזַר, הֲרֵי זֶה נָזִיר. וְאִם מִשֶּׁנִּגְנְבָה בְהֶמְתּוֹ נָזַר, אֵינוֹ נָזִיר. וְזוֹ טָעוּת טָעָה נַחוּם הַמָּדִי כְּשֶׁעָלוּ נְזִירִים מִן הַגּוֹלָה וּמָצְאוּ בֵית הַמִּקְדָּשׁ חָרֵב, אָמַר לָהֶם נַחוּם הַמָּדִי, אִלּוּ הֱיִיתֶם יוֹדְעִים שֶׁבֵּית הַמִּקְדָּשׁ חָרֵב הֱיִיתֶם נוֹזְרִים. אָמְרוּ לוֹ לֹא, וְהִתִּירָן נַחוּם הַמָּדִי. וּכְשֶׁבָּא הַדָּבָר אֵצֶל חֲכָמִים, אָמְרוּ לוֹ, כֹּל שֶׁנָּזַר עַד שֶׁלֹּא חָרַב בֵּית הַמִּקְדָּשׁ, נָזִיר. וּמִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, אֵינוֹ נָזִיר: \n", | 5.4. "If one vowed to be a nazirite and went to bring his animal [for the sacrifice] and found that it had been stolen: If he had taken the nazirite vow before his animal was stolen, he is [still] a nazirite. But if he had taken the nazirite vow after his animal was stolen, he is not a nazirite. It was this mistake that Nahum the Mede made. When nazirites arrived [in Jerusalem] from the Diaspora and found the Temple destroyed, Nahum the Mede said to them, “Had you known that the Temple would be destroyed, would you have become nazirites?” They answered, no, and Nahum the Mede released them [from their vow]. When the matter came before the sages they said to him: whoever vowed a nazirite vow before the destruction of the Temple is a nazirite, but if after the destruction of the temple, he is not a nazirite.", |
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432. Mishnah, Moed Qatan, 3.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mishnah, laws not practiced in •mishnah, laws of temple in Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 246| 3.6. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, עֲצֶרֶת כְּשַׁבָּת. רַבָּן גַּמְלִיאֵל אוֹמֵר, רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים, כָּרְגָלִים. וַחֲכָמִים אוֹמְרִים, לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה, אֶלָּא עֲצֶרֶת כָּרְגָלִים, רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים כְּשַׁבָּת: \n", | 3.6. "Rabbi Eliezer says: From the time the Temple was destroyed, Atzeret (Shavuot) is like Shabbat. Rabban Gamaliel says: Rosh Hashanah and Yom Kippur are like festivals. The sages say: [the rule is] not according to the words of this one nor that one, rather Atzeret is like the festivals and Rosh Hashanah and Yom Kippur are like Shabbat.", |
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433. Mishnah, Miqvaot, 1.5, 2.2-2.4, 2.7-2.10, 4.1, 4.5, 4.9, 5.4, 5.6, 8.1, 10.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •purity (see also food laws) •purity laws Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17, 19, 20, 124, 128, 132| 1.5. "מֵאֵימָתַי טָהֳרָתָן. בֵּית שַׁמַּאי אוֹמְרִים, מִשֶּׁיִּרְבּוּ וְיִשְׁטֹפוּ. וּבֵית הִלֵּל אוֹמְרִים, רַבּוּ אַף עַל פִּי שֶׁלֹּא שָׁטְפוּ. רַבִּי שִׁמְעוֹן אוֹמֵר, שָׁטְפוּ אַף עַל פִּי שֶׁלֹּא רַבּוּ. כְּשֵׁרִין לַחַלָּה וְלִטֹּל מֵהֶן לַיָּדָיִם: \n", 2.2. "מִקְוֶה שֶׁנִּמְדַּד וְנִמְצָא חָסֵר, כָּל טָהֳרוֹת שֶׁנַּעֲשׂוּ עַל גַּבָּיו לְמַפְרֵעַ, בֵּין בִּרְשׁוּת הַיָּחִיד בֵּין בִּרְשׁוּת הָרַבִּים, טְמֵאוֹת. בַּמֶּה דְבָרִים אֲמוּרִים, בְּטֻמְאָה חֲמוּרָה. אֲבָל בְּטֻמְאָה קַלָּה, כְּגוֹן אָכַל אֳכָלִים טְמֵאִים, וְשָׁתָה מַשְׁקִין טְמֵאִים, בָּא רֹאשׁוֹ וְרֻבּוֹ בְּמַיִם שְׁאוּבִים, אוֹ שֶׁנָּפְלוּ עַל רֹאשׁוֹ וְעַל רֻבּוֹ שְׁלשָׁה לֻגִּין מַיִם שְׁאוּבִין, וְיָרַד לִטְבֹּל, סָפֵק טָבַל סָפֵק לֹא טָבַל, אֲפִלּוּ טָבַל, סָפֵק יֶשׁ בּוֹ אַרְבָּעִים סְאָה סָפֵק אֵין בּוֹ. שְׁנֵי מִקְוָאוֹת, אֶחָד יֶשׁ בּוֹ אַרְבָּעִים סְאָה, וְאֶחָד שֶׁאֵין בּוֹ, טָבַל בְּאַחַד מֵהֶן וְאֵינוֹ יוֹדֵעַ בְּאֵיזֶה מֵהֶן טָבַל, סְפֵקוֹ טָהוֹר. רַבִּי יוֹסֵי מְטַמֵּא, שֶׁרַבִּי יוֹסֵי אוֹמֵר, כָּל דָּבָר שֶׁהוּא בְחֶזְקַת טֻמְאָה, לְעוֹלָם הוּא בִפְסוּלוֹ, עַד שֶׁיִּוָּדַע שֶׁטָּהַר. אֲבָל סְפֵקוֹ לִטָּמֵא וּלְטַמֵּא, טָהוֹר: \n", 2.3. "סְפֵק מַיִם שְׁאוּבִין שֶׁטִּהֲרוּ חֲכָמִים, סָפֵק נָפְלוּ, סָפֵק לֹא נָפְלוּ, אֲפִלּוּ נָפְלוּ, סָפֵק יֶשׁ בָּהֶם אַרְבָּעִים סְאָה סָפֵק אֵין בָּהֶם, שְׁנֵי מִקְוָאוֹת, אֶחָד יֶשׁ בּוֹ אַרְבָּעִים סְאָה וְאֶחָד אֵין בּוֹ, נָפַל לְאַחַד מֵהֶן וְאֵינוֹ יוֹדֵעַ לְאֵיזֶה מֵהֶן נָפַל, סְפֵקוֹ טָהוֹר, מִפְּנֵי שֶׁיֶּשׁ לוֹ בַמֶּה יִתְלֶה. הָיוּ שְׁנֵיהֶם פְּחוּתִים מֵאַרְבָּעִים סְאָה, וְנָפַל לְאַחַד מֵהֶם וְאֵינוֹ יוֹדֵעַ לְאֵיזֶה מֵהֶן נָפַל, סְפֵקוֹ טָמֵא, מִפְּנֵי שֶׁאֵין לוֹ בַמֶּה יִתְלֶה: \n", 2.4. "רַבִּי אֱלִיעֶזֶר אוֹמֵר, רְבִיעִית מַיִם שְׁאוּבִין בַּתְּחִלָּה, פּוֹסְלִין אֶת הַמִּקְוֶה, וּשְׁלשָׁה לֻגִּין עַל פְּנֵי הַמַּיִם. וַחֲכָמִים אוֹמְרִים, בֵּין בַּתְּחִלָּה בֵּין בַּסּוֹף, שִׁעוּרוֹ שְׁלשָׁה לֻגִּין: \n", 2.7. "הַמַּנִּיחַ קַנְקַנִּים בְּרֹאשׁ הַגַּג לְנַגְּבָן וְנִתְמַלְּאוּ מַיִם, רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם עוֹנַת גְּשָׁמִים הִיא, אִם יֶשׁ בּוֹ כִמְעַט מַיִם בַּבּוֹר, יְשַׁבֵּר. וְאִם לָאו, לֹא יְשַׁבֵּר. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, בֵּין כָּךְ וּבֵין כָּךְ יְשַׁבֵּר, אוֹ יִכְפֶּה, אֲבָל לֹא יְעָרֶה: \n", 2.8. "הַסַּיָּד שֶׁשָּׁכַח עָצִיץ בַּבּוֹר וְנִתְמַלֵּא מַיִם, אִם הָיוּ הַמַּיִם צָפִים עַל גַּבָּיו כָּל שֶׁהוּא, יְשַׁבֵּר. וְאִם לָאו, לֹא יְשַׁבֵּר, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר, בֵּין כָּךְ וּבֵין כָּךְ יְשַׁבֵּר: \n", 2.9. "הַמְסַדֵּר קַנְקַנִּים בְּתוֹךְ הַבּוֹר וְנִתְמַלְּאוּ מַיִם, אַף עַל פִּי שֶׁבָּלַע הַבּוֹר אֶת מֵימָיו, הֲרֵי זֶה יְשַׁבֵּר: \n", 2.10. "מִקְוֶה שֶׁיֶּשׁ בּוֹ אַרְבָּעִים סְאָה מַיִם וָטִיט, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מַטְבִּילִין בַּמַּיִם וְאֵין מַטְבִּילִין בַּטִּיט. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, בַּמַּיִם וּבַטִּיט. בְּאֵיזֶה טִיט מַטְבִּילִין. בְּטִיט שֶׁהַמַּיִם צָפִים עַל גַּבָּיו. הָיוּ הַמַּיִם מִצַּד אֶחָד, מוֹדֶה רַבִּי יְהוֹשֻׁעַ שֶׁמַּטְבִּילִין בַּמַּיִם וְאֵין מַטְבִּילִין בַּטִּיט. בְּאֵיזֶה טִיט אָמְרוּ. בְּטִיט שֶׁהַקָּנֶה יוֹרֵד מֵאֵלָיו, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, מְקוֹם שֶׁאֵין קְנֵה הַמִּדָּה עוֹמֵד. אַבָּא אֶלְעָזָר בֶּן דּוֹלְעַאי אוֹמֵר, מְקוֹם שֶׁהַמִּשְׁקֹלֶת יוֹרֶדֶת. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַיּוֹרֵד בְּפִי חָבִית. רַבִּי שִׁמְעוֹן אוֹמֵר, הַנִּכְנָס בִּשְׁפוֹפֶרֶת הַנּוֹד. רַבִּי אֶלְעָזָר בַּר צָדוֹק אוֹמֵר, הַנִּמְדָּד בַּלֹּג: \n", 4.1. "הַמַּנִּיחַ כֵּלִים תַּחַת הַצִּנּוֹר, אֶחָד כֵּלִים גְּדוֹלִים וְאֶחָד כֵּלִים קְטַנִּים, אֲפִלּוּ כְלֵי גְלָלִים, כְּלֵי אֲבָנִים, כְּלֵי אֲדָמָה, פּוֹסְלִין אֶת הַמִּקְוֶה. אֶחָד הַמַּנִּיחַ וְאֶחָד הַשּׁוֹכֵחַ, כְּדִבְרֵי בֵית שַׁמַּאי. וּבֵית הִלֵּל מְטַהֲרִין בְּשׁוֹכֵחַ. אָמַר רַבִּי מֵאִיר, נִמְנוּ וְרַבּוּ בֵית שַׁמַּאי עַל בֵּית הִלֵּל. וּמוֹדִים בְּשׁוֹכֵחַ בֶּחָצֵר שֶׁהוּא טָהוֹר. אָמַר רַבִּי יוֹסֵי, עֲדַיִין מַחֲלֹקֶת בִּמְקוֹמָהּ עוֹמָדֶת: \n", 4.5. "הַשֹּׁקֶת שֶׁבַּסֶּלַע, אֵין מְמַלְּאִין מִמֶּנָּה, וְאֵין מְקַדְּשִׁין בָּהּ, וְאֵין מַזִּין מִמֶּנָּה, וְאֵינָהּ צְרִיכָה צָמִיד פָּתִיל, וְאֵינָהּ פּוֹסֶלֶת אֶת הַמִּקְוֶה. הָיְתָה כְלִי וְחִבְּרָהּ בְּסִיד, מְמַלְּאִין בָּהּ, וּמְקַדְּשִׁין בָּהּ, וּמַזִּין מִמֶּנָּה, וּצְרִיכָה צָמִיד פָּתִיל, וּפוֹסֶלֶת אֶת הַמִּקְוֶה. נִקְּבָה מִלְּמַטָּה אוֹ מִן הַצַּד וְאֵינָהּ יְכוֹלָה לְקַבֵּל מַיִם כָּל שֶׁהֵם, כְּשֵׁרָה. וְכַמָּה יִהְיֶה בַנֶּקֶב. כִּשְׁפוֹפֶרֶת הַנּוֹד. אָמַר רַבִּי יְהוּדָה בֶּן בְּתֵירָא, מַעֲשֶׂה בְשֹׁקֶת יֵהוּא שֶׁהָיְתָה בִירוּשָׁלַיִם, וְהָיְתָה נְקוּבָה כִשְׁפוֹפֶרֶת הַנּוֹד, וְהָיוּ כָל הַטָּהֳרוֹת שֶׁבִּירוּשָׁלַיִם נַעֲשׂוֹת עַל גַּבָּהּ, וְשָׁלְחוּ בֵית שַׁמַּאי וּפְחָתוּהָ, שֶׁבֵּית שַׁמַּאי אוֹמְרִים, עַד שֶׁיִּפְחֲתוּ רֻבָּהּ: \n", 5.4. "כָּל הַיַּמִּים כְּמִקְוֶה, שֶׁנֶּאֱמַר (בראשית א), וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, הַיָּם הַגָּדוֹל כְּמִקְוֶה. לֹא נֶאֱמַר יַמִּים, אֶלָּא שֶׁיֶּשׁ בּוֹ מִינֵי יַמִּים הַרְבֵּה. רַבִּי יוֹסֵי אוֹמֵר, כָּל הַיַּמִּים מְטַהֲרִים בְּזוֹחֲלִין, וּפְסוּלִין לַזָּבִין וְלַמְצֹרָעִים, וּלְקַדֵּשׁ מֵהֶם מֵי חַטָּאת: \n", 5.6. "גַּל שֶׁנִּתְלַשׁ וּבוֹ אַרְבָּעִים סְאָה, וְנָפַל עַל הָאָדָם וְעַל הַכֵּלִים, טְהוֹרִים. כָּל מָקוֹם שֶׁיֶּשׁ בּוֹ אַרְבָּעִים סְאָה, טוֹבְלִין וּמַטְבִּילִין. מַטְבִּילִין בַּחֲרִיצִין וּבִנְעָצִים וּבְפַרְסַת הַחֲמוֹר הַמְעֹרֶבֶת בַּבִּקְעָה. בֵּית שַׁמַּאי אוֹמְרִים, מַטְבִּילִין בְּחַרְדָּלִית. בֵּית הִלֵּל אוֹמְרִים, אֵין מַטְבִּילִין. וּמוֹדִים שֶׁהוּא גוֹדֵר כֵּלִים וְטוֹבֵל בָּהֶם. וְכֵלִים שֶׁגָּדַר בָּהֶם, לֹא הֻטְבְּלוּ: \n", 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:", 10.6. "בֵּית שַׁמַּאי אוֹמְרִים, אֵין מַטְבִּילִין חַמִּין בְּצוֹנֵן וְלֹא צוֹנֵן בְּחַמִּין, לֹא יָפִים בְּרָעִים וְלֹא רָעִים בְּיָפִים. בֵּית הִלֵּל אוֹמְרִים, מַטְבִּילִין. כְּלִי שֶׁהוּא מָלֵא מַשְׁקִין וְהִטְבִּילוֹ, כְּאִלּוּ לֹא טָבָל. מָלֵא מֵי רַגְלַיִם, רוֹאִים אוֹתָם כְּאִלּוּ הֵם מָיִם. מָלֵא מֵי חַטָּאת, עַד שֶׁיִּרְבּוּ הַמַּיִם עַל מֵי חַטָּאת. רַבִּי יוֹסֵי אוֹמֵר, אֲפִלּוּ כְלִי מַחֲזִיק כּוֹר וְאֵין בּוֹ אֶלָּא רְבִיעִית, כְּאִלּוּ לֹא טָבָל: \n" | 1.5. "When do they become clean?Bet Shammai say: when their contents have been increased [by more than the original quantity] and they overflow. Bet Hillel say: when their contents have been increased [by more than their original quantity] even if they do not overflow. Rabbi Shimon says: when they overflow although their contents have not been so increased. [These] are valid [for preparing dough] for hallah and for the washing of the hands.", 2.2. "If a mikveh was measured and was found lacking [in its prescribed quantity], all things which had been purified in it, whether in private domain or in a public domain, are accounted unclean retroactively. To what does this rule apply? To a serious uncleanness. But in the case of a lesser uncleanness, for instance if he ate unclean foods or drank unclean liquids, or if his head and the greater part of his body entered into drawn water, or if three logs of drawn water fell on his head and the greater part of his body, and he then went down to immerse himself and he is in doubt whether he immersed himself or not, or even if he did immerse himself there is [still] a doubt whether the mikveh contained forty seahs or not, or if there were two mikvehs, one containing forty seahs and not the other, and he immersed himself in one of them but does not know in which of them he immersed himself, in such a doubt he is accounted clean. Rabbi Yose considers him unclean, for Rabbi Yose says: anything which is presumed to be unclean always remains in a condition of unfitness until it is known that it has become clean; but if there is a doubt whether a person became unclean or caused uncleanness, it is to be accounted clean.", 2.3. "The case of a doubt about drawn water which the sages have declared clean;If there is a doubt whether [three logs of drawn water] fell into the mikveh or not, Or even if they did fall in, there is a doubt whether [the mikveh] contained forty seahs or not, Or if there were two mikvehs one of which contained forty seahs and the other did not, and drawn water fell into one of them and it is not known into which of them it fell, In such a doubt it is accounted clean, because there exists [a possibility] on which we may depend [in declaring it clean]. If they both contained less than forty seahs, and [drawn water] fell into one of them and it is not known into which of them it fell, in such a doubt it is accounted unclean, because there exists no [possibility] on which we may depend [in declaring it clean].", 2.4. "Rabbi Eliezer says: a quarter-log of drawn water in the beginning makes the mikveh invalid, and three logs on the surface of the water. But the sages say: both in the beginning and at the end, the measure [which makes the mikveh invalid] is three logs.", 2.7. "If one had left wine-jars on the roof to dry and they became filled with water: Rabbi Eliezer says: if it was the season of rain and there was [in the cistern] a little water, one may break the jars; otherwise one may not break them. Rabbi Joshua says: in either case one may break them or tilt them over, but one may not empty [them into the cistern].", 2.8. "A plasterer forgot his lime-tub in a cistern and it became filled with water: if water flowed above it a little, it may be broken; and if not, it may not be broken, the words of Rabbi Eliezer. But Rabbi Joshua says: in either case it may be broken.", 2.9. "If one had arranged wine-jars in a cistern and they became filled with water, even though the water of the cistern was all soaked up, they may be broken.", 2.10. "A mikveh which contains forty seahs of water and mud [combined]: Rabbi Eliezer says: one may immerse objects in the water but one may not immerse them in the mud. But Rabbi Joshua says: in the water and also in the mud. In what kind of mud may objects be immersed? Mud over which water floats. If the water was on one side only, Rabbi Joshua agrees that objects may be immersed in the water but may not be immersed in the mud. of what kind of mud have they spoken? Mud into which a reed will sink of itself, the words of Rabbi Meir. Rabbi Judah says: [mud] in which a measuring-rod will not stand upright. Abba Elazar ben Dulai says: [mud] into which a plummet will sink. Rabbi Eliezer says: such as will go down into the mouth of a jar. Rabbi Shimon says: such as will enter into the tube of a water- skin. Rabbi Elazar bar Zadok says: such as can be measured in a log measure.", 4.1. "If one put vessels under a water-spout, whether they be large vessels or small vessels or even vessels of dung, vessels of stone or earthen vessels, they make the mikveh invalid. It is all alike whether they were put there [purposely] or were [merely] forgotten, the words of Bet Shammai. But Bet Hillel declare it clean in the case of one who forgets. Rabbi Meir said: they voted and Bet Shammai had a majority over Bet Hillel. Yet they agree in the case of one who forgets [and leaves vessels] in a courtyard that the mikveh remains clean. Rabbi Yose said: the controversy still remains as it was.", 4.5. "In the case of a trough in a rock: One may not fill up [the hatat waters] from it, nor may the [hatat waters] be consecrated in it, nor may one sprinkle from it. And it does not require a tightly stopped-up covering, And it does not invalidate the mikveh. If it was a vessel and had been joined to the ground with lime: One may fill up the hatat waters from it and the hatat waters may be consecrated in it, and one may sprinkle from it, And it requires a tightly stopped-up covering; And it invalidates the mikveh invalid. If a hole was made in it below or at the side so that it could not contain water in however small a quantity, it is valid. And how large must the hole be? Like the tube of a water-skin. Rabbi Yehudah ben Batera said: it happened in the case of the trough of Yehu in Jerusalem that there was a hole in it like the tube of a water-skin, all the pure things in Jerusalem were made using it. But Bet Shammai sent and broke it down, for Bet Shammai say: [it remains a vessel] unless the greater part of it is broken down.", 5.4. "All seas are equivalent to a mikveh, for it is said, \"And the gathering (ulemikveh) of the waters He called the seas\" (Genesis 1:10), the words of Rabbi Meir. Rabbi Judah says: only the Great Sea is equivalent to a mikveh, for it says \"seas\" only because there are in it many kinds of seas. Rabbi Yose says: all seas afford cleanness when running, and yet they are unfit for zavim and metzoraim and for the preparation of the hatat waters.", 5.6. "If a wave was separated [from the sea] and was forty seahs, and it fell on a man or on vessels, they become clean. Any place containing forty seahs is valid for immersing oneself and for immersing other things. One may immerse in trenches or in ditches or even in a donkey-track whose water is connected in a valley. Bet Shammai say: one may immerse in a rain torrent. But Bet Hillel say: one may not immerse. They agree that one may block its flow with vessels and immerse oneself in it, but the vessels with which the flow is blocked are not thereby [validly] immersed.", 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.", 10.6. "Bet Shammai say: hot water may not be immersed in cold, or cold in hot, foul in fresh or fresh in foul. But Bet Hillel say: it may be immersed. A vessel full of liquids which one immersed, it is as if it has not been immersed. If it was full of urine, this is reckoned as water. If it contained hatat waters, [it is unclean] unless the water [of the mikveh which enters the vessel] exceeds the hatat waters. Rabbi Yose says: even if a vessel with the capacity of a kor contains but a quarter-log, it is as if it had not been immersed." |
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434. Mishnah, Middot, 1.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •food laws Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 68| 1.6. "וְאַרְבַּע לְשָׁכוֹת הָיוּ בְּבֵית הַמּוֹקֵד, כְּקִיטוֹנוֹת פְּתוּחוֹת לִטְרַקְלִין, שְׁתַּיִם בַּקֹּדֶשׁ וּשְׁתַּיִם בַּחֹל, וְרָאשֵׁי פִסְפָּסִין מַבְדִּילִין בֵּין קֹדֶשׁ לַחֹל. וּמֶה הָיוּ מְשַׁמְּשׁוֹת. מַעֲרָבִית דְּרוֹמִית, הִיא הָיְתָה לִשְׁכַּת טְלָאֵי קָרְבָּן. דְּרוֹמִית מִזְרָחִית, הִיא הָיְתָה לִשְׁכַּת עוֹשֵׂי לֶחֶם הַפָּנִים. מִזְרָחִית צְפוֹנִית, בָּהּ גָּנְזוּ בְנֵי חַשְׁמוֹנַאי אֶת אַבְנֵי הַמִּזְבֵּחַ שֶׁשִּׁקְּצוּם מַלְכֵי יָוָן. צְפוֹנִית מַעֲרָבִית, בָּהּ יוֹרְדִים לְבֵית הַטְּבִילָה: \n", | 1.6. "There were four chambers inside the fire chamber, like sleeping chambers opening into a hall, two in sacred ground and two in non-holy, and there was a row of mosaic stones separating the holy from the non-holy. For what were they used? The one on the southwest was the chamber of sacrificial lambs, The one on the southeast was the chamber of the showbread. In the one to the northeast the Hasmoneans deposited the stones of the altar which the kings of Greece had defiled. Through the one on the northwest they used to go down to the bathing place.", |
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435. Mishnah, Menachot, 8.3-8.5, 13.10 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws •purity (see also food laws) Found in books: Gardner (2015), The Origins of Organized Charity in Rabbinic Judaism, 90; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 114| 8.3. "תְּקוֹעָה, אַלְפָא לַשָּׁמֶן. אַבָּא שָׁאוּל אוֹמֵר, שְׁנִיָּה לָהּ רֶגֶב בְּעֵבֶר הַיַּרְדֵּן. כָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, אֶלָּא מִכָּאן הָיוּ מְבִיאִין. אֵין מְבִיאִין לֹא מִבֵּית הַזְּבָלִים, וְלֹא מִבֵּית הַשְּׁלָחִים, וְלֹא מִמַּה שֶּׁנִּזְרַע בֵּינֵיהֶם. וְאִם הֵבִיא, כָּשֵׁר. אֵין מְבִיאִין אַנְפִּיקְנוֹן. וְאִם הֵבִיא, פָּסוּל. אֵין מְבִיאִין מִן הַגַּרְגְּרִים שֶׁנִּשְׁרוּ בַמַּיִם, וְלֹא מִן הַכְּבוּשִׁים, וְלֹא מִן הַשְּׁלוּקִין. וְאִם הֵבִיא, פָּסוּל: \n", 8.4. "שְׁלשָׁה זֵיתִים, וּבָהֶן שְׁלשָׁה שְׁלשָׁה שְׁמָנִים. הַזַּיִת הָרִאשׁוֹן, מְגַרְגְּרוֹ בְרֹאשׁ הַזַּיִת וְכוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל. רַבִּי יְהוּדָה אוֹמֵר, סְבִיבוֹת הַסַּל. זֶה רִאשׁוֹן. טָעַן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר, בַּאֲבָנִים. זֶה שֵׁנִי. חָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לַמְּנָחוֹת. הַזַּיִת הַשֵּׁנִי מְגַרְגְּרוֹ בְרֹאשׁ הַגַּג, וְכוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל. רַבִּי יְהוּדָה אוֹמֵר, סְבִיבוֹת הַסַּל, זֶה רִאשׁוֹן. טָעַן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר, בַּאֲבָנִים, זֶה שֵׁנִי. חָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לַמְּנָחוֹת. הַזַּיִת הַשְּׁלִישִׁי, עוֹטְנוֹ בְתוֹךְ הַבַּיִת עַד שֶׁיִּלְקֶה, וּמַעֲלֵהוּ וּמְנַגְּבוֹ בְרֹאשׁ הַגַּג, וְכוֹתֵשׁ וְנוֹתֵן לְתוֹךְ הַסַּל. רַבִּי יְהוּדָה אוֹמֵר, סְבִיבוֹת הַסַּל, זֶה רִאשׁוֹן. טָעַן בְּקוֹרָה, רַבִּי יְהוּדָה אוֹמֵר, בַּאֲבָנִים, זֶה שֵׁנִי. חָזַר וְטָחַן וְטָעַן, זֶה שְׁלִישִׁי. הָרִאשׁוֹן לַמְּנוֹרָה, וְהַשְּׁאָר לַמְּנָחוֹת: \n", 8.5. "הָרִאשׁוֹן שֶׁבָּרִאשׁוֹן, אֵין לְמַעְלָה מִמֶּנּוּ. הַשֵּׁנִי שֶׁבָּרִאשׁוֹן וְהָרִאשׁוֹן שֶׁבַּשֵּׁנִי, שָׁוִין. הַשְּׁלִישִׁי שֶׁבָּרִאשׁוֹן וְהַשֵּׁנִי שֶׁבַּשֵּׁנִי וְהָרִאשׁוֹן שֶׁבַּשְּׁלִישִׁי, שָׁוִין. הַשְּׁלִישִׁי שֶׁבַּשֵּׁנִי וְהַשֵּׁנִי שֶׁבַּשְּׁלִישִׁי, שָׁוִין. הַשְּׁלִישִׁי שֶׁבַּשְּׁלִישִׁי, אֵין לְמַטָּה מִמֶּנּוּ. אַף הַמְּנָחוֹת הָיוּ בַדִּין שֶׁיִּטָּעֲנוּ שֶׁמֶן זַיִת זַךְ. מָה אִם הַמְּנוֹרָה שֶׁאֵינָהּ לַאֲכִילָה, טְעוּנָה שֶׁמֶן זַיִת זַךְ, הַמְּנָחוֹת, שֶׁהֵן לַאֲכִילָה, אֵינוֹ דִין שֶׁיִּטָּעֲנוּ שֶׁמֶן זַיִת זַךְ. תַּלְמוּד לוֹמַר (שמות כז), זָךְ כָּתִית לַמָּאוֹר, וְלֹא זַךְ כָּתִית לַמְּנָחוֹת: \n", 13.10. "הֲרֵי עָלַי עוֹלָה, יַקְרִיבֶנָּה בַמִּקְדָּשׁ. וְאִם הִקְרִיבָהּ בְּבֵית חוֹנְיוֹ, לֹא יָצָא. שֶׁאַקְרִיבֶנָּה בְּבֵית חוֹנְיוֹ, יַקְרִיבֶנָּה בַּמִּקְדָּשׁ. וְאִם הִקְרִיבָהּ בְּבֵית חוֹנְיוֹ, יָצָא. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין זוֹ עוֹלָה. הֲרֵינִי נָזִיר, יְגַלַּח בַּמִּקְדָּשׁ. וְאִם גִּלַּח בְּבֵית חוֹנְיוֹ, לֹא יָצָא. שֶׁאֲגַלַּח בְּבֵית חוֹנְיוֹ, יְגַלַּח בַּמִּקְדָּשׁ. וְאִם גִּלַּח בְּבֵית חוֹנְיוֹ, יָצָא. רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין זֶה נָזִיר. הַכֹּהֲנִים שֶׁשִּׁמְּשׁוּ בְּבֵית חוֹנְיוֹ, לֹא יְשַׁמְּשׁוּ בַמִּקְדָּשׁ בִּירוּשָׁלַיִם, וְאֵין צָרִיךְ לוֹמַר לְדָבָר אַחֵר, שֶׁנֶּאֱמַר (מלכים ב כג), אַךְ לֹא יַעֲלוּ כֹּהֲנֵי הַבָּמוֹת אֶל מִזְבַּח ה' בִּירוּשָׁלָיִם כִי אִם אָכְלוּ מַצּוֹת בְּתוֹךְ אֲחֵיהֶם, הֲרֵי הֵם כְּבַעֲלֵי מוּמִין, חוֹלְקִין וְאוֹכְלִין, אֲבָל לֹא מַקְרִיבִין: \n", | 8.3. "Tekoa is “alpha” first its oil. Abba Saul says: Second to it is Regev, on the other side of the Jordan. The [oil of the] whole land was valid, but they used to bring it only from these places. One may not bring it from a manured field or from an irrigated field or from olive-trees planted in a field sown with seeds, but if one did bring it [from these] it was valid. One may not bring anpakinon, and if one did bring it, it is invalid. One may not bring it from olive-berries which had been soaked in water or preserved or stewed; and if one did bring it, it is invalid.", 8.4. "There are three [periods of gathering in the] olives and each crop gives three kinds of oil. The first crop of olives is when the olives are picked from the top of the tree; they are pounded and put into the basket. Rabbi Judah says: around the basket. This gives the first oil. They are then pressed with the beam Rabbi Judah says: with stones. This gives the second oil. They are then ground and pressed again. This gives the third oil. The first [oil] is fit for the candlestick and the others for menahot. The second crop is when the olives at roof-level are picked from the tree; they are pounded and put into the basket. Rabbi Judah says: around the basket. This gives the first oil. They are then pressed with the beam Rabbi Judah says: with stones. This gives the second oil. They are then ground and pressed again. This gives the third oil. The first [oil] is fit for the candlestick and the others for menahot. The third crop is when the last olives of the tree are packed inside the house until they become overripe; they are then taken up and dried on the roof they are pounded and put into the basket. Rabbi Judah says: around the basket. This gives the first oil. They are then pressed with the beam Rabbi Judah says: with stones. This gives the second oil. They are then ground and pressed again. This gives the third oil. The first [oil] is fit for the candlestick and the others for menahot.", 8.5. "The first oil of the first crop, there is none better than it. The second oil of the first crop and the first oil of the second crop are equal. The third oil of the first crop, the second oil of the second crop and the first oil of the third crop are equal. The third oil of the second crop and the second oil of the third crop are equal. As to the third oil of the third crop, there is none worse than it. It would have been logical by the following argument that menahot should also require the purest olive oil: if the candlestick, whose [oil] is not for eating, requires pure olive oil, how much more should menahot, whose oil is for eating, require pure olive oil! But the text states, “Pure olive oil of beaten olives for lighting” (Exodus 27:20), but not “pure olive oil of beaten olives for menahot.”", 13.10. "[If one said,] “I take upon myself to offer an olah,” he must offer it in the Temple. And if he offered it in the Temple of Onias, he has not fulfilled his obligation. [If one said,] “I take upon myself to offer an olah but I will offer it in the Temple of Onias,” he must offer it in the Temple, yet if he offered it in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: this is not an olah. [If one said,] “I will be a nazirite,” he must bring his offerings and shave his hair in the Temple. And if he brought them and shaved his hair in the Temple of Onias he has not fulfilled his obligation. [If he said,] “I will be a nazirite but I will bring my offerings and shave my hair in the Temple of Onias,” he must bring them in the Temple, yet if he brought them and shaved his hair in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: such a one is not a nazirite. The priests who served in the Temple of Onias may not serve in the Temple in Jerusalem; and needless to say [this is so of priests who served] something else; for it is said, “The priests of the shrines, however, did not ascend the altar of the Lord in Jerusalem. But they did eat unleavened bread along with their kinsmen” (II Kings 23:9). Thus they are like those that had a blemish: they are entitled to share and eat [of the holy things] but they are not permitted to offer sacrifices.", |
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436. Mishnah, Megillah, 3.3, 4.8-4.9 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •laws, ritual •priest, purity laws of •minim, laws of •dietary laws •purity (see also food laws) Found in books: Goodman (2006), Judaism in the Roman World: Collected Essays, 167; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 48; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 79; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 156| 3.3. "וְעוֹד אָמַר רַבִּי יְהוּדָה, בֵּית הַכְּנֶסֶת שֶׁחָרַב, אֵין מַסְפִּידִין בְּתוֹכוֹ, וְאֵין מַפְשִׁילִין בְּתוֹכוֹ חֲבָלִים, וְאֵין פּוֹרְשִׂין לְתוֹכוֹ מְצוּדוֹת, וְאֵין שׁוֹטְחִין עַל גַּגּוֹ פֵרוֹת, וְאֵין עוֹשִׂין אוֹתוֹ קַפַּנְדַּרְיָא, שֶׁנֶּאֱמַר (ויקרא כו), וַהֲשִׁמּוֹתִי אֶת מִקְדְּשֵׁיכֶם, קְדֻשָּׁתָן אַף כְּשֶׁהֵן שׁוֹמֵמִין. עָלוּ בוֹ עֲשָׂבִים, לֹא יִתְלֹשׁ, מִפְּנֵי עָגְמַת נָפֶשׁ: \n", 4.8. "הָאוֹמֵר אֵינִי עוֹבֵר לִפְנֵי הַתֵּבָה בִצְבוּעִין, אַף בִּלְבָנִים לֹא יַעֲבֹר. בְּסַנְדָּל אֵינִי עוֹבֵר, אַף יָחֵף לֹא יַעֲבֹר. הָעוֹשֶׂה תְפִלָּתוֹ עֲגֻלָּה, סַכָּנָה וְאֵין בָּהּ מִצְוָה. נְתָנָהּ עַל מִצְחוֹ אוֹ עַל פַּס יָדוֹ, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. צִפָּן זָהָב, וּנְתָנָהּ עַל בֵּית אֻנְקְלִי שֶׁלּוֹ, הֲרֵי זוֹ דֶּרֶךְ הַחִיצוֹנִים:", 4.9. "הָאוֹמֵר יְבָרְכוּךָ טוֹבִים, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ, וְעַל טוֹב יִזָּכֵר שְׁמֶךָ, מוֹדִים מוֹדִים, מְשַׁתְּקִין אוֹתוֹ. הַמְכַנֶּה בָעֲרָיוֹת, מְשַׁתְּקִין אוֹתוֹ. הָאוֹמֵר, וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ (ויקרא יח), וּמִזַרְעָךְ לֹא תִתֵּן לְאַעְבָּרָא בְּאַרְמָיוּתָא, מְשַׁתְּקִין אוֹתוֹ בִנְזִיפָה:", | 3.3. "Rabbi Judah said further: a synagogue that has fallen into ruins, they may not eulogize in it, nor twist ropes, nor to spread nets [to trap animals], nor to lay out produce on its roof [to dry], nor to use it as a short cut, as it says, “And I will desolate your holy places” (Leviticus 26:3 their holiness remains even when they are desolate. If grass comes up in it, it should not be plucked, [in order to elicit] melancholy.", 4.8. "If one says, “I will not pass before the ark in colored clothes,” even in white clothes he may not pass before it. [If one says], “I will not pass before it in shoes,” even barefoot he may not pass before it. One who makes his tefillin [for the head] round, it is dangerous and has no religious value. If he put them on his forehead or on the palm of his hand, behold this is the way of heresy. If he overlaid them with gold or put [the one for the hand] on his sleeve, behold this is the manner of the outsiders.", 4.9. "If one says “May the good bless you,” this is the way of heresy. [If one says], “May Your mercy reach the nest of a bird,” “May Your name be mentioned for the good,” “We give thanks, we give thanks,” they silence him. One who uses euphemisms in the portion dealing with forbidden marriages, he is silenced. If he says, [instead of] “And you shall not give any of your seed to be passed to Moloch,” (Leviticus 18:21) “You shall not give [your seed] to pass to a Gentile woman,” he silenced with a rebuke.", |
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437. Mishnah, Makkot, 2.8 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •purity laws Found in books: Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 10| 2.8. "כַּיּוֹצֵא בוֹ, רוֹצֵחַ שֶׁגָּלָה לְעִיר מִקְלָטוֹ וְרָצוּ אַנְשֵׁי הָעִיר לְכַבְּדוֹ, יֹאמַר לָהֶם רוֹצֵחַ אָנִי. אָמְרוּ לוֹ אַף עַל פִּי כֵן, יְקַבֵּל מֵהֶן, שֶׁנֶּאֱמַר (דברים יט) וְזֶה דְּבַר הָרֹצֵחַ. מַעֲלִים הָיוּ שָׂכָר לַלְוִיִּם, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי מֵאִיר אוֹמֵר, לֹא הָיוּ מַעֲלִים לָהֶן שָׂכָר. וְחוֹזֵר לַשְּׂרָרָה שֶׁהָיָה בָהּ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, לֹא הָיָה חוֹזֵר לַשְּׂרָרָה שֶׁהָיָה בָהּ: \n", | 2.8. "A manslayer who went to his city of his refuge and the men of that city wished to do him honor, should [refuse] by saying to them, “I am a manslayer!”. If they say to him, “Nevertheless” he should accept from them [the proffered honor], as it is said: “and this is the word of the manslayer.” They used to pay rent to the Levites, according to the words of Rabbi Judah. Rabbi Meir says: “They did not pay them rent.” And [on his return home] he returns to the office he formerly held, according to the words of Rabbi Meir. Rabbi Judah says: “He does not return to the office he formerly held.”", |
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438. Mishnah, Maaser Sheni, 1.5, 4.3-4.5, 5.2, 5.6 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •mishnah, laws not practiced in •mishnah, laws of temple in •damascus document, laws of fourth-year fruits in •tithe, in early biblical literature, conflicting biblical laws for Found in books: Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 246; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 153; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 248| 1.5. "הַלּוֹקֵחַ מַיִם, וּמֶלַח, וּפֵרוֹת הַמְחֻבָּרִים לַקַּרְקַע, אוֹ פֵרוֹת שֶׁאֵינָן יְכוֹלִין לְהַגִּיעַ לִירוּשָׁלַיִם, לֹא קָנָה מַעֲשֵׂר. הַלּוֹקֵחַ פֵּרוֹת, שׁוֹגֵג, יַחְזְרוּ דָמִים לִמְקוֹמָן. מֵזִיד, יָעֳלוּ וְיֵאָכְלוּ בַמָּקוֹם. וְאִם אֵין מִקְדָּשׁ, יֵרַקְּבוּ: \n", 4.3. "בַּעַל הַבַּיִת אוֹמֵר בְּסֶלַע וְאַחֵר אוֹמֵר בְּסֶלַע, בַּעַל הַבַּיִת קוֹדֵם, מִפְּנֵי שֶׁהוּא מוֹסִיף חֹמֶשׁ. בַּעַל הַבַּיִת אוֹמֵר בְּסֶלַע וְאַחֵר אוֹמֵר בְּסֶלַע וְאִסָּר, אֶת שֶׁל סֶלַע וְאִסָּר קוֹדֵם, מִפְּנֵי שֶׁהוּא מוֹסִיף עַל הַקֶּרֶן. הַפּוֹדֶה מַעֲשֵׂר שֵׁנִי שֶׁלּוֹ, מוֹסִיף עָלָיו חֲמִשִּׁית, בֵּין שֶׁהוּא שֶׁלּוֹ וּבֵין שֶׁנִּתַּן לוֹ בְּמַתָּנָה: \n", 4.4. "מַעֲרִימִין עַל מַעֲשֵׂר שֵׁנִי. כֵּיצַד, אוֹמֵר אָדָם לִבְנוֹ וּלְבִתּוֹ הַגְּדוֹלִים, לְעַבְדּוֹ וּלְשִׁפְחָתוֹ הָעִבְרִים, הֵילָךְ מָעוֹת אֵלּוּ וּפְדֵה לָךְ מַעֲשֵׂר שֵׁנִי זֶה. אֲבָל לֹא יֹאמַר כֵּן לִבְנוֹ וּלְבִתּוֹ הַקְּטַנִּים, לְעַבְדּוֹ וּלְשִׁפְחָתוֹ הַכְּנַעֲנִים, מִפְּנֵי שֶׁיָּדָן כְּיָדוֹ: \n", 4.5. "הָיָה עוֹמֵד בַּגֹּרֶן וְאֵין בְּיָדוֹ מָעוֹת, אוֹמֵר לַחֲבֵרוֹ, הֲרֵי הַפֵּרוֹת הָאֵלּוּ נְתוּנִים לָךְ בְּמַתָּנָה. חוֹזֵר וְאוֹמֵר, הֲרֵי אֵלּוּ מְחֻלָּלִין עַל מָעוֹת שֶׁבַּבָּיִת: \n", 5.2. "כֶּרֶם רְבָעִי הָיָה עוֹלֶה לִירוּשָׁלַיִם מַהֲלַךְ יוֹם אֶחָד לְכָל צָד. וְאֵיזוֹ הִיא תְחוּמָהּ, אֵילַת מִן הַדָּרוֹם וְעַקְרַבַּת מִן הַצָּפוֹן, לוֹד מִן הַמַּעֲרָב וְהַיַּרְדֵּן מִן הַמִּזְרָח. וּמִשֶּׁרַבּוּ הַפֵּרוֹת, הִתְקִינוּ שֶׁיְּהֵא נִפְדֶּה סָמוּךְ לַחוֹמָה. וּתְנַאי הָיָה הַדָּבָר, שֶׁאֵימָתַי שֶׁיִּרְצוּ, יַחֲזֹר הַדָּבָר לִכְמוֹת שֶׁהָיָה. רַבִּי יוֹסֵי אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, הָיָה הַתְּנַאי הַזֶּה. וּתְנַאי הָיָה, אֵימָתַי שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ, יַחֲזֹר הַדָּבָר לִכְמוֹת שֶׁהָיָה: \n", 5.6. "עֶרֶב יוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח שֶׁל רְבִיעִית וְשֶׁל שְׁבִיעִית, הָיָה בִעוּר. כֵּיצַד הָיָה בִעוּר, נוֹתְנִין תְּרוּמָה וּתְרוּמַת מַעֲשֵׂר לַבְּעָלִים, וּמַעֲשֵׂר רִאשׁוֹן לִבְעָלָיו, וּמַעֲשַׂר עָנִי לִבְעָלָיו. וּמַעֲשֵׂר שֵׁנִי וְהַבִּכּוּרִים מִתְבַּעֲרִים בְּכָל מָקוֹם. רַבִּי שִׁמְעוֹן אוֹמֵר, הַבִּכּוּרִים נִתָּנִין לַכֹּהֲנִים כַּתְּרוּמָה. הַתַּבְשִׁיל, בֵּית שַׁמַּאי אוֹמְרִים, צָרִיךְ לְבַעֵר. וּבֵית הִלֵּל אוֹמְרִים, הֲרֵי הוּא כִּמְבֹעָר: \n", | |
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439. Mishnah, Kilayim, 1.1-1.5 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •dietary laws Found in books: Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 223| 1.1. "הַחִטִּים וְהַזּוּנִין אֵינָן כִּלְאַיִם זֶה בָזֶה. הַשְּׂעֹרִים וְשִׁבֹּלֶת שׁוּעָל, הַכֻּסְּמִין וְהַשִּׁיפוֹן, הַפּוֹל וְהַסַּפִּיר, הַפֻּרְקְדָן וְהַטֹּפֵחַ, וּפוֹל הַלָּבָן וְהַשְּׁעוּעִים, אֵינָם כִּלְאַיִם זֶה בָזֶה: \n", 1.2. "הַקִּשּׁוּת וְהַמְּלָפְפוֹן, אֵינָם כִּלְאַיִם זֶה בָזֶה. רַבִּי יְהוּדָה אוֹמֵר, כִּלְאָיִם. חֲזֶרֶת וַחֲזֶרֶת גַּלִּים, עֻלְשִׁין וְעֻלְשֵׁי שָׂדֶה, כְּרֵשִׁים וּכְרֵשֵׁי שָׂדֶה, כֻּסְבָּר וְכֻסְבַּר שָׂדֶה, חַרְדָּל וְחַרְדָּל מִצְרִי, וּדְלַעַת הַמִּצְרִי וְהָרְמוּצָה, וּפוֹל מִצְרִי וְהֶחָרוּב, אֵינָם כִּלְאַיִם זֶה בָזֶה: \n", 1.3. "הַלֶּפֶת וְהַנָּפוּץ, וְהַכְּרוּב וְהַתְּרוֹבְתוֹר, הַתְּרָדִים וְהַלְּעוּנִים, אֵינָם כִּלְאַיִם זֶה בָזֶה. הוֹסִיף רַבִּי עֲקִיבָא, הַשּׁוּם וְהַשּׁוּמָנִית, הַבָּצָל וְהַבְּצַלְצוּל, וְהַתֻּרְמוֹס וְהַפְּלַסְלוֹס, אֵינָן כִּלְאַיִם זֶה בָזֶה: \n", 1.4. "וּבָאִילָן, הָאֲגָסִים וְהַקְּרֻסְתּוּמֵלִין, וְהַפְּרִישִׁים וְהָעֻזְרָדִים, אֵינָם כִּלְאַיִם זֶה בָזֶה. הַתַּפּוּחַ וְהַחַזְרָד, הַפַּרְסְקִים וְהַשְּׁקֵדִין, וְהַשִּׁזָּפִין וְהָרִימִין, אַף עַל פִּי שֶׁדּוֹמִין זֶה לָזֶה, כִּלְאַיִם זֶה בָזֶה: \n", 1.5. "הַצְּנוֹן וְהַנָּפוּץ, הַחַרְדָּל וְהַלַּפְסָן, וּדְלַעַת יְוָנִית עִם הַמִּצְרִית וְהָרְמוּצָה, אַף עַל פִּי שֶׁדּוֹמִין זֶה לָזֶה, כִּלְאַיִם זֶה בָזֶה: \n", | 1.1. "Wheat and zunin do not constitute kilayim one with the other. Barley and oats, spelt and rye, or beans and sapir (a type of bean), or purkdan and tofah (two similar types of beans), or white beans and kidney beans, do not constitute kilayim one with the other.", 1.2. "Cucumbers and melons do not constitute kilayim one with the other. Rabbi Judah said they do constitute kilayim. Lettuce and wild lettuce, endives and wild endives, leek and wild leek, coriander and wild coriander, or mustard and Egyptian mustard, Egyptian gourd and the bitter gourd, or Egyptian beans and carob shaped beans do not constitute kilayim one with the other.", 1.3. "Turnips and the cabbage turnip, cabbage and cauliflower, beet and rumex do not constitute kilayim one with the other. Rabbi Akiva added: garlic and small wild garlic, onion and small wild onion, lupine and wild lupine do not constitute kilayim one with the other.", 1.4. "As for trees: the pear and the crustumenian pear, the medlar and azarolus, do not constitute kilayim one with the other. The apple and the crab-apple, or the peach and almond, or the jujube and rimin, even though they are similar one to the other, they nevertheless constitute kilayim one with the other.", 1.5. "The radish and the cabbage turnip, mustard and charlock mustard, Greek gourd with Egyptian gourd or [Greek gourd] with bitter gourd, even though they are similar one to the other, are nevertheless kilayim one with the other.", |
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440. Mishnah, Kiddushin, 1.2, 1.6, 4.1 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •purity (see also food laws) •law, personal status laws Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 364; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 150| 1.2. "עֶבֶד עִבְרִי נִקְנֶה בְכֶסֶף וּבִשְׁטָר, וְקוֹנֶה אֶת עַצְמוֹ בַּשָּׁנִים וּבַיּוֹבֵל וּבְגִרְעוֹן כֶּסֶף. יְתֵרָה עָלָיו אָמָה הָעִבְרִיָּה, שֶׁקּוֹנָה אֶת עַצְמָהּ בְּסִימָנִין. הַנִּרְצָע נִקְנֶה בִרְצִיעָה, וְקוֹנֶה אֶת עַצְמוֹ בַיּוֹבֵל וּבְמִיתַת הָאָדוֹן: \n", 1.6. "כָּל הַנַּעֲשֶׂה דָמִים בְּאַחֵר, כֵּיוָן שֶׁזָּכָה זֶה, נִתְחַיֵּב זֶה בַחֲלִיפָיו. כֵּיצַד. הֶחֱלִיף שׁוֹר בְּפָרָה אוֹ חֲמוֹר בְּשׁוֹר, כֵּיוָן שֶׁזָּכָה זֶה, נִתְחַיֵּב זֶה בַחֲלִיפָיו. רְשׁוּת הַגָּבוֹהַּ, בְּכֶסֶף, וּרְשׁוּת הַהֶדְיוֹט, בַּחֲזָקָה. אֲמִירָתוֹ לַגָּבוֹהַּ, כִּמְסִירָתוֹ לַהֶדְיוֹט: \n", 4.1. "עֲשָׂרָה יוֹחֲסִין עָלוּ מִבָּבֶל, כַּהֲנֵי, לְוִיֵּי, יִשְׂרְאֵלֵי, חֲלָלֵי, גֵּרֵי, וַחֲרוּרֵי, מַמְזֵרֵי, נְתִינֵי, שְׁתוּקֵי, וַאֲסוּפֵי. כַּהֲנֵי, לְוִיֵּי וְיִשְׂרְאֵלֵי, מֻתָּרִים לָבֹא זֶה בָזֶה. לְוִיֵּי, יִשְׂרְאֵלֵי, חֲלָלֵי, גֵּרֵי וַחֲרוּרֵי, מֻתָּרִים לָבֹא זֶה בָזֶה. גֵּרֵי וַחֲרוּרֵי, מַמְזֵרֵי וּנְתִינֵי שְׁתוּקֵי וַאֲסוּפֵי, כֻּלָּם מֻתָּרִין לָבֹא זֶה בָזֶה: \n", | 1.2. "A Hebrew slave is acquired by money and by document; And acquires himself by years, by Jubilee, and by deduction from the purchase price. A Hebrew maidservant is greater in that she acquires herself by ‘signs [of physical maturity]’. He whose ear is bored is acquired by boring, and acquires himself by Jubilee or his master's death.", 1.6. "Whatever can be used as payment for another object, as soon as this one takes possession [of the object], the other one assumes liability for what is given in exchange. How so? If one exchanges an ox for a cow, or a donkey for an ox, as soon as this one takes possession, the other one assumes liability for what is given in exchange. The sanctuary’s title to property [is acquired] by money; the title of an ordinary person to property by hazakah. Dedication to the sanctuary is equal to delivery to an ordinary person.", 4.1. "Ten genealogical classes went up from Babylonia [in the time of Ezra and Nehemiah]: Priests, Levites, Israelites, halalim, converts, freed slaves, mamzerim, netinim, hushlings and foundlings. Priests, Levites and Israelites may marry each other. Levites, Israelites, halalim, converts, and freed slaves may marry each other. Converts, freed slaves, mamzerim and netinim, hushlings and foundlings, may marry each other.", |
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441. Mishnah, Kelim, 1.1-1.5, 8.4, 9.4, 25.9, 26.7, 29.7 (1st cent. CE - 3rd cent. CE) Tagged with subjects: •purity (see also food laws) •purity laws •biblical purity laws •biblical purity laws, derivation of rabbinic purity system from •food laws, dubious purity of food •food laws, dubious species •dietary laws Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 30, 83, 84, 116; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 83; Schwartz (2008), 2 Maccabees, 267; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 19, 117| 1.1. "אֲבוֹת הַטֻּמְאוֹת, הַשֶּׁרֶץ, וְשִׁכְבַת זֶרַע, וּטְמֵא מֵת, וְהַמְּצֹרָע בִּימֵי סָפְרוֹ, וּמֵי חַטָּאת שֶׁאֵין בָּהֶם כְּדֵי הַזָּיָה, הֲרֵי אֵלּוּ מְטַמְּאִין אָדָם וְכֵלִים בְּמַגָּע, וּכְלֵי חֶרֶשׂ בַּאֲוִיר, וְאֵינָם מְטַמְּאִין בְּמַשָּׂא: \n", 1.2. "לְמַעְלָה מֵהֶם, נְבֵלָה, וּמֵי חַטָּאת שֶׁיֶּשׁ בָּהֶם כְּדֵי הַזָּיָה, שֶׁהֵם מְטַמְּאִין אֶת הָאָדָם בְּמַשָּׂא לְטַמֵּא בְגָדִים בְּמַגָּע, וַחֲשׂוּכֵי בְגָדִים בְּמַגָּע: \n", 1.3. "לְמַעְלָה מֵהֶן, בּוֹעֵל נִדָּה, שֶׁהוּא מְטַמֵּא מִשְׁכָּב תַּחְתּוֹן כָּעֶלְיוֹן. לְמַעְלָה מֵהֶן, זוֹבוֹ שֶׁל זָב וְרֻקּוֹ וְשִׁכְבַת זַרְעוֹ וּמֵימֵי רַגְלָיו, וְדַם הַנִּדָּה, שֶׁהֵן מְטַמְּאִין בְּמַגָּע וּבְמַשָּׂא. לְמַעְלָה מֵהֶן, מֶרְכָּב, שֶׁהוּא מְטַמֵּא תַּחַת אֶבֶן מְסָמָא. לְמַעְלָה מִן הַמֶּרְכָּב, מִשְׁכָּב, שֶׁשָּׁוֶה מַגָּעוֹ לְמַשָּׂאוֹ. לְמַעְלָה מִן הַמִּשְׁכָּב, הַזָּב, שֶׁהַזָּב עוֹשֶׂה מִשְׁכָּב, וְאֵין מִשְׁכָּב עוֹשֶׂה מִשְׁכָּב: \n", 1.4. "לְמַעְלָה מִן הַזָּב, זָבָה, שֶׁהִיא מְטַמְּאָה אֶת בּוֹעֲלָהּ. לְמַעְלָה מִן הַזָּבָה, מְצֹרָע, שֶׁהוּא מְטַמֵּא בְּבִיאָה. לְמַעְלָה מִן הַמְּצֹרָע, עֶצֶם כַּשְּׂעֹרָה, שֶׁהוּא מְטַמֵּא טֻמְאַת שִׁבְעָה. חָמוּר מִכֻּלָּם, הַמֵּת, שֶׁהוּא מְטַמֵּא בְאֹהֶל, מַה שֶּׁאֵין כֻּלָּם מְטַמְּאִין: \n", 1.5. "עֶשֶׂר טֻמְאוֹת פּוֹרְשׁוֹת מִן הָאָדָם. מְחֻסַּר כִּפּוּרִים, אָסוּר בַּקֹּדֶשׁ וּמֻתָּר בַּתְּרוּמָה וּבַמַּעֲשֵׂר. חָזַר לִהְיוֹת טְבוּל יוֹם, אָסוּר בַּקֹּדֶשׁ וּבַתְּרוּמָה וּמֻתָּר בַּמַּעֲשֵׂר. חָזַר לִהְיוֹת בַּעַל קֶרִי, אָסוּר בִּשְׁלָשְׁתָּן. חָזַר לִהְיוֹת בּוֹעֵל נִדָּה, מְטַמֵּא מִשְׁכָּב תַּחְתּוֹן כָּעֶלְיוֹן. חָזַר לִהְיוֹת זָב שֶׁרָאָה שְׁתֵּי רְאִיּוֹת, מְטַמֵּא מִשְׁכָּב וּמוֹשָׁב, וְצָרִיךְ בִּיאַת מַיִם חַיִּים, וּפָטוּר מִן הַקָּרְבָּן. רָאָה שָׁלֹשׁ, חַיָּב בַּקָּרְבָּן. חָזַר לִהְיוֹת מְצֹרָע מֻסְגָּר, מְטַמֵּא בְּבִיאָה, וּפָטוּר מִן הַפְּרִיעָה וּמִן הַפְּרִימָה וּמִן הַתִּגְלַחַת וּמִן הַצִּפֳּרִים. וְאִם הָיָה מֻחְלָט, חַיָּב בְּכֻלָּן. פֵּרַשׁ מִמֶּנּוּ אֵבָר שֶׁאֵין עָלָיו בָּשָׂר כָּרָאוּי, מְטַמֵּא בְמַגָּע וּבְמַשָּׂא, וְאֵינוֹ מְטַמֵּא בְאֹהֶל. וְאִם יֵשׁ עָלָיו בָּשָׂר כָּרָאוּי, מְטַמֵּא בְמַגָּע וּבְמַשָּׂא וּבְאֹהֶל. שִׁעוּר בָּשָׂר כָּרָאוּי, כְּדֵי לְהַעֲלוֹת אֲרוּכָה. רַבִּי יְהוּדָה אוֹמֵר, אִם יֵשׁ בְּמָקוֹם אֶחָד כְּדֵי לְהַקִּיפוֹ בְחוּט עֵרֶב, יֶשׁ בּוֹ לְהַעֲלוֹת אֲרוּכָה: \n", 8.4. "קְדֵרָה שֶׁהִיא נְתוּנָה בַתַּנּוּר, הַשֶּׁרֶץ בַּתַּנּוּר, הַקְּדֵרָה טְהוֹרָה, שֶׁאֵין כְּלִי חֶרֶס מְטַמֵּא כֵלִים. הָיָה בָהּ מַשְׁקֶה טוֹפֵחַ, נִטְמָא וְטִמְּאָהּ. הֲרֵי זֶה אוֹמֵר, מְטַמְּאֶיךָ לֹא טִמְּאוּנִי וְאַתָּה טִמֵּאתָנִי: \n", 9.4. "סְפוֹג שֶׁבָּלַע מַשְׁקִין טְמֵאִין וְנָגוּב מִבַּחוּץ וְנָפַל לַאֲוִיר הַתַּנּוּר, טָמֵא, שֶׁסּוֹף מַשְׁקֶה לָצֵאת. וְכֵן חֲתִיכָה שֶׁל לֶפֶת וְשֶׁל גֶּמִי. רַבִּי שִׁמְעוֹן מְטַהֵר בִּשְׁנֵי אֵלּוּ: \n", 25.9. "כְּלֵי הַקֹּדֶשׁ אֵין לָהֶם אֲחוֹרַיִם וָתוֹךְ, וְאֵין לָהֶם בֵּית צְבִיעָה. וְאֵין מַטְבִּילִים כֵּלִים בְתוֹךְ כֵּלִים לְקֹדֶשׁ. כָּל הַכֵּלִים יוֹרְדִין לִידֵי טֻמְאָתָן בְּמַחֲשָׁבָה, וְאֵינָן עוֹלִים מִידֵי טֻמְאָתָן אֶלָּא בְשִׁנּוּי מַעֲשֶׂה, שֶׁהַמַּעֲשֶׂה מְבַטֵּל מִיַּד הַמַּעֲשֶׂה וּמִיַּד מַחֲשָׁבָה, וּמַחֲשָׁבָה אֵינָהּ מְבַטֶּלֶת לֹא מִיַּד מַעֲשֶׂה וְלֹא מִיַּד מַחֲשָׁבָה: \n", 26.7. "כָּל מָקוֹם שֶׁאֵין חֶסְרוֹן מְלָאכָה, מַחֲשָׁבָה מְטַמֵּאתָן. וְכָל מָקוֹם שֶׁיֶּשׁ חֶסְרוֹן מְלָאכָה, אֵין מַחֲשָׁבָה מְטַמֵּאתָן, אֶלָּא הָעֻצְבָּה: \n", 29.7. "שְׁיָרֵי הַדָּרְבָן מִלְמַעְלָן, אַרְבָּעָה. יַד הַבָּדִיד, אַרְבָּעָה. יַד הַקֻּרְדֹּם שֶׁל נִכּוּשׁ, חֲמִשָּׁה. יַד בֶּן הַפַּטִּישׁ, חֲמִשָּׁה. וְשֶׁל הַפַּטִּישׁ, שִׁשָּׁה. יַד הַקֻּרְדֹּם שֶׁל בִּקּוּעַ וְשֶׁל עָדִיר, שִׁשָּׁה. וְיַד מַקֶּבֶת שֶׁל סַתָּתִין, שִׁשָּׁה: \n", | 1.1. "The fathers of impurity are a: sheretz, semen, [an Israelite] who has contracted corpse impurity, a metzora during the days of his counting, and the waters of purification whose quantity is less than the minimum needed for sprinkling. Behold, these convey impurity to people and vessels by contact and to earthenware by presence within their airspace, But they do not convey impurity by being carried.", 1.2. "Above them are nevelah and waters of purification whose quantity is sufficient to be sprinkled, for these convey impurity to a person [even] by being carried so that he in turn conveys impurity to clothing by contact. Clothing, however, is free from impurity where there was contact alone.", 1.3. "Above them is one who had intercourse with a menstruant, for he defiles the bottom [bedding] upon which he lies as he does the top [bedding]. Above them is the issue of a zav, his spit, his semen and his urine, and the blood of a menstruant, for they convey impurity both by contact and by carrying. Above them is an object on which one can ride, for it conveys impurity even when it lies under a heavy stone. Above the object on which one can ride is that on which one can lie, for contact is the same as its carrying. Above the object on which one can lie is the zav, for a zav conveys impurity to the object on which he lies, while the object on which he lies cannot convey the same impurity to that upon which it lies.", 1.4. "Above the zav is the zavah, for she conveys impurity to the man who has intercourse with her. Above the zavah is the metzora, for he conveys impurity by entering into a house. Above the metzora is a [human] bone the size of a barley grain, for it conveys impurity for seven days. More strict than all these is a corpse, for it conveys impurity by ohel (tent) whereby all the others convey no impurity.", 1.5. "There are ten [grades of] impurity that emanate from a person:A person before the offering of his obligatory sacrifices is forbidden to eat holy things but permitted to eat terumah and [second] tithe. If he is a tevul yom he is forbidden to eat holy things and terumah but permitted to eat [second] tithe. If he emitted semen he is forbidden to eat any of the three. If he had intercourse with a menstruant he defiles the bottom [bedding] upon which he lies as he does the top [bedding]. If he is a zav who has seen two discharges he conveys impurity to that on which he lies or sits and is required to undergo immersion in running water, but he is exempt from the sacrifice. If he saw three discharges he must bring the sacrifice. If he is a metzora that was only enclosed he conveys impurity by entry [into an ohel] but is exempt from loosening his hair, from rending his clothes, from shaving and from the birds offering. But if he was a confirmed metzora, he is liable for all these. If a limb on which there was not the proper quantity of flesh was severed from a person, it conveys impurity by contact and by carriage but not by ohel. But if it has the proper quantity of flesh it conveys impurity by contact, by carriage and by ohel. A \"proper quantity of flesh\" is such as is capable of healing. Rabbi Judah says: if in one place it has flesh sufficient to surround it with [the thickness of] a thread of the woof it is capable of healing.", 8.4. "A pot which was placed in an oven if a sheretz was in the oven, the pot remains clean since an earthen vessel does not impart impurity to vessels. If it contained dripping liquid, the latter contracts impurity and the pot also becomes unclean. It is as if this one says, \"That which made you unclean did not make me unclean, but you have made me unclean.\"", 9.4. "A sponge which had absorbed unclean liquids and its outer surface became dry and it fell into the air-space of an oven, the oven is unclean, for the liquid would eventually come out. And the same with regard to a piece of turnip or reed grass. Rabbi Shimon says: the oven is clean in both these cases.", 25.9. "Holy vessels do not have outer and inner sides or a part by which they are held. One may not immerse vessels within one another for sacred use. All vessels become susceptible to uncleanness by intention, but they cannot be rendered insusceptible except by a change-effecting act, for an act annuls an earlier act as well as an earlier intention, but an intention annuls neither an earlier act nor an earlier intention.", 26.7. "Whenever no act is lacking, intention alone causes a vessel to be susceptible to uncleanness, But whenever an act is lacking, intention alone does not render it susceptible to uncleanness, except for a fur cover.", 29.7. "The remt of the shaft of an ox-goad at its upper end is regarded as connected up to a length of four [handbreadths]. The shaft of a spade, to a length of four [handbreadths]. The shaft of a weeding-spade, to five handbreadths. The shaft of a small hammer, to five handbreadths. That of a common hammer, to six handbreadths. The shaft of an axe used for splitting wood or of one used for digging, to six [handbreadths]. The shaft of the stone-trimmers’ axe, up to six handbreadths.", |
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442. Mishnah, Toharot, None (1st cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 86| 8.6. "כְּלָל אָמְרוּ בַטָּהֳרוֹת, כֹּל הַמְיֻחָד לְאֹכֶל אָדָם, טָמֵא, עַד שֶׁיִּפָּסֵל מֵאֹכֶל הַכֶּלֶב. וְכֹל שֶׁאֵינוֹ מְיֻחָד לְאֹכֶל אָדָם, טָהוֹר, עַד שֶׁיְּיַחֲדֶנּוּ לְאָדָם. כֵּיצַד. גּוֹזָל שֶׁנָּפַל לְגַת וְחִשַּׁב עָלָיו לְהַעֲלוֹתוֹ לְנָכְרִי, טָמֵא. לְכֶלֶב, טָהוֹר. רַבִּי יוֹחָנָן בֶּן נוּרִי מְטַמֵּא. חִשַּׁב עָלָיו חֵרֵשׁ, שׁוֹטֶה וְקָטָן, טָהוֹר. אִם הֶעֱלָהוּ, טָמֵא, שֶׁיֵּשׁ לָהֶן מַעֲשֶׂה וְאֵין לָהֶן מַחֲשָׁבָה: \n", | 8.6. "They said a general rule with regard to clean food: whatever is designated as food for human consumption is susceptible to uncleanness unless it is rendered unfit to be food for a dog; And whatever is not designated as food for human consumption is not susceptible to uncleanness unless it is designated for human consumption. How so? If a pigeon fell into a wine-press and one intended to pick it out for an idolater, it becomes susceptible to uncleanness; but if he intended it for a dog it is not susceptible to uncleanness. Rabbi Yoha ben Nuri rules that it is susceptible to uncleanness. If a deaf mute, one not of sound senses or a minor intended it as food, it remains insusceptible. But if they picked it up it becomes susceptible; since only an act of theirs is effective while their intention is of no consequence.", |
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| 443. Plutarch, Sayings of The Spartans, 3.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •laws, of philosophy Found in books: Schibli (2002), Hierocles of Alexandria, 222 |
| 444. Plutarch, To An Uneducated Ruler, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •laws Found in books: Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 72 |
| 445. Pliny The Elder, Natural History, 2.96, 3.39, 7.100, 7.187, 8.82, 9.66-9.68, 16.37, 18.13, 18.154, 18.188-18.189, 18.211-18.212, 19.5.22, 19.113, 20.1, 28.9, 28.28 (1st cent. CE - 1st cent. CE) Tagged with subjects: •laws of nature •laws •sumptuary laws •voting laws •laws, sacral law •jewelry, laws, color-terms in Found in books: Erker (2023), Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family, 73; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 137; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 251; Romana Berno (2023), Roman Luxuria: A Literary and Cultural History, 76, 82, 105; Rüpke (2011), The Roman Calendar from Numa to Constantine Time, History and the Fasti 33, 62, 110, 161; Tacoma (2020), Cicero and Roman Education: The Reception of the Speeches and Ancient Scholarship, 107 |
446. New Testament, Mark, None (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 57; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 63, 80, 89; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 67; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 391, 392; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 59; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17, 126, 131, 133, 519| 7.15. οὐδὲν ἔστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν ὃ δύναται κοινῶσαι αὐτόν· ἀλλὰ τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον. | 7.15. 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. |
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447. New Testament, Matthew, 1.25, 3.1-3.3, 4.4, 5.17-5.48, 6.1-6.6, 6.16-6.19, 7.27, 9.13-9.14, 9.20, 10.1, 11.10, 12.7, 12.14, 12.43, 14.36, 15.1-15.21, 16.17, 16.24, 18.17, 19.3-19.9, 21.21, 21.45, 22.15, 22.34, 23.1-23.10, 23.16-23.26, 26.67, 27.1, 27.7, 27.62, 28.12, 28.19 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 158; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 86, 110; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 159; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 64, 66, 80; Champion (2022), Dorotheus of Gaza and Ascetic Education, 82; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 67; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 157; Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 73; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 200, 388, 392, 393, 402; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 132; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 24, 78; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 47; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 121, 122; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 17, 25, 134, 244, 285, 519| 1.25. καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως [οὗ] ἔτεκεν υἱόν· καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Ἰησοῦν. 3.1. ΕΝ ΔΕ ΤΑΙΣ ΗΜΕΡΑΙΣ ἐκείναις παραγίνεται Ἰωάνης ὁ βαπτιστὴς κηρύσσων ἐν τῇ ἐρήμῳ τῆς Ἰουδαίας 3.2. λέγων Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν. 3.3. Οὗτος γάρ ἐστιν ὁ ῥηθεὶς διὰ Ἠσαίου τοῦ προφήτου λέγοντος φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ. 4.4. ὁ δὲ ἀποκριθεὶς εἶπεν Γέγραπται Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 5.17. Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι· 5.18. ἀμὴν γὰρ λέγω ὑμῖν, ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ, ἰῶτα ἓν ἢ μία κερέα οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου ἕως [ἂν] πάντα γένηται. 5.19. ὃς ἐὰν οὖν λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν· ὃς δʼ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. 5.20. λέγω γὰρ ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. 5.21. Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐ φονεύσεις· ὃς δʼ ἂν φονεύσῃ, ἔνοχος ἔσται τῇ κρίσει. 5.22. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος ἔσται τῇ κρίσει· ὃς δʼ ἂν εἴπῃ τῷ ἀδελφῷ αὐτοῦ Ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δʼ ἂν εἴπῃ Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 5.23. ἐὰν οὖν προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ, 5.24. ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσιαστηρίου, καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν πρόσφερε τὸ δῶρόν σου. 5.25. ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετʼ αὐτοῦ ἐν τῇ ὁδῷ, μή ποτέ σε παραδῷ ὁ ἀντίδικος τῷ κριτῇ, καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, καὶ εἰς φυλακὴν βληθήσῃ· 5.26. ἀμὴν λέγω σοι, οὐ μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην. 5.27. Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. 5.28. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι [αὐτὴν] ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. 5.29. εἰ δὲ ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς γέενναν· 5.30. καὶ εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ, συμφέρει γάρ σοι ἵνα ἀπόληται ἓν τῶν μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ. 5.31. Ἐρρέθη δέ Ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, δότω αὐτῇ ἀποστάσιον. 5.32. Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι[, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται]. 5.33. Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 5.34. Ἐγὼ δὲ λέγω ὑμῖν μν̀ ὀμόσαι ὅλως· μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ· 5.35. μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ· μήτε εἰς Ἰεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως· 5.36. μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν. 5.37. ἔστω δὲ ὁ λόγος ὑμῶν ναὶ ναί, οὒ οὔ· τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ ἐστίν. 5.38. Ἠκούσατε ὅτι ἐρρέθη Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. 5.39. Ἐγὼ δὲ λέγω ὑμῖν μὴ ἀντιστῆναι τῷ πονηρῷ· ἀλλʼ ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα [σου], στρέψον αὐτῷ καὶ τὴν ἄλλην· 5.40. καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον· 5.41. καὶ ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετʼ αὐτοῦ δύο. 5.42. τῷ αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς. 5.43. Ἠκούσατε ὅτι ἐρρέθη Ἀγαπήσεις τὸν πλησίον σου καὶ μισήσεις τὸν ἐχθρόν σου. 5.44. Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς· 5.45. ὅπως γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς, ὅτι τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. 5.46. ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγαπῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι τὸ αὐτὸ ποιοῦσιν; 5.47. καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς ὑμῶν μόνον, τί περισσὸν ποιεῖτε; οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν; 5.48. Ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστιν. 6.1. Προσέχετε [δὲ] τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς· εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ ὑμῶν τῷ ἐν τοῖς οὐρανοῖς. 6.2. Ὅταν οὖν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 6.3. σοῦ δὲ ποιοῦντος ἐλεημοσύνην μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου, 6.4. ὅπως ᾖ σου ἡ ἐλεημοσύνη ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 6.5. Καὶ ὅταν προσεύχησθε, οὐκ ἔσεσθε ὡς οἱ ὑποκριταί· ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως φανῶσιν τοῖς ἀνθρώποις· ἀμὴν λέγω ὑμῖν, ἀπέχουσι τὸν μισθὸν αὐτῶν. 6.6. σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς τὸ ταμεῖόν σου καὶ κλείσας τὴν θύραν σου πρόσευξαι τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι. 6.16. Ὅταν δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ σκυθρωποί, ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ὅπως φανῶσιν τοῖς ἀνθρώποις νηστεύοντες· ἀμὴν λέγω ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. 6.17. σὺ δὲ νηστεύων ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι, 6.18. ὅπως μὴ φανῇς τοῖς ἀνθρώποις νηστεύων ἀλλὰ τῷ πατρί σου τῷ ἐν τῷ κρυφαίῳ· καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι. 6.19. Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσιν καὶ κλέπτουσιν· 7.27. καὶ κατέβη ἡ βροχὴ καὶ ἦλθαν οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ ἔπεσεν, καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη. 9.13. πορευθέντες δὲ μάθετε τί ἐστιν Ἔλεος θέλω καὶ οὐ θυσίαν· οὐ γὰρ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς. 9.14. Τότε προσέρχονται αὐτῷ οἱ μαθηταὶ Ἰωάνου λέγοντες Διὰ τί ἡμεῖς καὶ οἱ Φαρισαῖοι νηστεύομεν, οἱ δὲ μαθηταὶ σοῦ οὐ νηστεύουσιν; 9.20. Καὶ ἰδοὺ γυνὴ αἱμορροοῦσα δώδεκα ἔτη προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ· 10.1. Καὶ προσκαλεσάμενος τοὺς δώδεκα μαθητὰς αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων ὥστε ἐκβάλλειν αὐτὰ καὶ θεραπεύειν πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. 11.10. οὗτός ἐστιν περὶ οὗ γέγραπται Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου. 12.7. εἰ δὲ ἐγνώκειτε τί ἐστιν Ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους. 12.14. Ἐξελθόντες δὲ οἱ Φαρισαῖοι συμβούλιον ἔλαβον κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. 12.43. Ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται διʼ ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν, καὶ οὐχ εὑρίσκει. 14.36. καὶ παρεκάλουν [αὐτὸν] ἵνα μόνον ἅψωνται τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ· καὶ ὅσοι ἥψαντο διεσώθησαν. 15.1. Τότε προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἰεροσολύμων Φαρισαῖοι καὶ γραμματεῖς λέγοντες 15.2. Διὰ τί οἱ μαθηταί σου παραβαίνουσιν τὴν παράδοσιν τῶν πρεσβυτέρων; οὐ γὰρ νίπτονται τὰς χεῖρας ὅταν ἄρτον ἐσθίωσιν. 15.3. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Διὰ τί καὶ ὑμεῖς παραβαίνετε τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν; 15.4. ὁ γὰρ θεὸς εἶπεν Τίμα τὸν πατέρα καὶ τὴν μητέρα, καί Ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω· 15.5. ὑμεῖς δὲ λέγετε Ὃς ἂν εἴπῃ τῷ πατρὶ ἢ τῇ μητρί Δῶρον ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 15.6. οὐ μὴ τιμήσει τὸν πατέρα αὐτοῦ· καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν παράδοσιν ὑμῶν. 15.7. ὑποκριταί, καλῶς ἐπροφήτευσεν περὶ ὑμῶν Ἠσαίας λέγων 15.8. Ὁ λαὸς οὗτος τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ· 15.9. μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων. 15.10. Καὶ προσκαλεσάμενος τὸν ὄχλον εἶπεν αὐτοῖς Ἀκούετε καὶ συνίετε· 15.11. οὐ τὸ εἰσερχόμενον εἰς τὸ στόμα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον ἐκ τοῦ στόματος τοῦτο κοινοῖ τὸν ἄνθρωπον. 15.12. Τότε προσελθόντες οἱ μαθηταὶ λέγουσιν αὐτῷ Οἶδας ὅτι οἱ Φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν; 15.13. ὁ δὲ ἀποκριθεὶς εἶπεν Πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται. 15.14. ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί· τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται. 15.15. Ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν αὐτῷ Φράσον ἡμῖν τὴν παραβολήν. 15.16. ὁ δὲ εἶπεν Ἀκμὴν καὶ ὑμεῖς ἀσύνετοί ἐστε; 15.17. οὐ νοεῖτε ὅτι πᾶν τὸ εἰσπορευόμενον εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα ἐκβάλλεται; 15.18. τὰ δὲ ἐκπορευόμενα ἐκ τοῦ στόματος ἐκ τῆς καρδίας ἐξέρχεται, κἀκεῖνα κοινοῖ τὸν ἄνθρωπον. 15.19. ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδομαρτυρίαι, βλασφημίαι. 15.20. ταῦτά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον, τὸ δὲ ἀνίπτοις χερσὶν φαγεῖν οὐ κοινοῖ τὸν ἄνθρωπον. 15.21. Καὶ ἐξελθὼν ἐκεῖθεν ὁ Ἰησοῦς ἀνεχώρησεν εἰς τὰ μέρη Τύρου καὶ Σιδῶνος. 16.17. ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι ἀλλʼ ὁ πατήρ μου ὁ ἐν [τοῖς] οὐρανοῖς· 16.24. Τότε [ὁ] Ἰησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθείτω μοι. 18.17. ἐὰν δὲ παρακούσῃ αὐτῶν, εἰπὸν τῇ ἐκκλησίᾳ· ἐὰν δὲ καὶ τῆς ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης. 19.3. Καὶ προσῆλθαν αὐτῷ Φαρισαῖοι πειράζοντες αὐτὸν καὶ λέγοντες Εἰ ἔξεστιν ἀπολῦσαι τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν; 19.4. ὁ δὲ ἀποκριθεὶς εἶπεν Οὐκ ἀνέγνωτε ὅτι ὁ κτίσας ἀπʼ ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς 19.5. καὶ εἶπεν Ἕνεκα τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; 19.6. ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ σὰρξ μία· ὃ οὖν ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω. 19.7. λέγουσιν αὐτῷ Τί οὖν Μωυσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι ; 19.8. λέγει αὐτοῖς ὅτι Μωυσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι τὰς γυναῖκας ὑμῶν, ἀπʼ ἀρχῆς δὲ οὐ γέγονεν οὕτως. 19.9. λέγω δὲ ὑμῖν ὅτι ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ γαμήσῃ ἄλλην μοιχᾶται. 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· 21.45. Καὶ ἀκούσαντες οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι τὰς παραβολὰς αὐτοῦ ἔγνωσαν ὅτι περὶ αὐτῶν λέγει· 22.15. Τότε πορευθέντες οἱ Φαρισαῖοι συμβούλιον ἔλαβον ὅπως αὐτὸν παγιδεύσωσιν ἐν λόγῳ. 22.34. Οἱ δὲ Φαρισαῖοι ἀκούσαντες ὅτι ἐφίμωσεν τοὺς Σαδδουκαίους συνήχθησαν ἐπὶ τὸ αὐτό. 23.1. Τότε [ὁ] Ἰησοῦς ἐλάλησεν τοῖς ὄχλοις καὶ τοῖς μαθηταῖς αὐτοῦ λέγων 23.2. Ἐπὶ τῆς Μωυσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι. 23.3. πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε, λέγουσιν γὰρ καὶ οὐ ποιοῦσιν. 23.4. δεσμεύουσιν δὲ φορτία βαρέα καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά. 23.5. πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσι γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσι τὰ κράσπεδα, 23.6. φιλοῦσι δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς 23.7. καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων Ῥαββεί. 23.8. ὑμεῖς δὲ μὴ κληθῆτε Ῥαββεί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε· 23.9. καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος· 23.10. μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστὶν εἷς ὁ χριστός· 23.16. Οὐαὶ ὑμῖν, ὁδηγοὶ τυφλοὶ οἱ λέγοντες Ὃς ἂν ὀμόσῃ ἐν τῷ ναῷ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ χρυσῷ τοῦ ναοῦ ὀφείλει· 23.17. μωροὶ καὶ τυφλοί, τίς γὰρ μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν; 23.18. καί Ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν, ὃς δʼ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ ὀφείλει· 23.19. τυφλοί, τί γὰρ μεῖζον, τὸ δῶρον ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ δῶρον; 23.20. ὁ οὖν ὀμόσας ἐν τῷ θυσιαστηρίῳ ὀμνύει ἐν αὐτῷ καὶ ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ· 23.21. καὶ ὁ ὀμόσας ἐν τῷ ναῷ ὀμνύει ἐν αὐτῷ καὶ ἐν τῷ κατοικοῦντι αὐτόν· 23.22. καὶ ὁ ὀμόσας ἐν τῷ οὐρανῷ ὀμνύει ἐν τῷ θρόνῳ τοῦ θεοῦ καὶ ἐν τῷ καθημένῳ ἐπάνω αὐτοῦ. 23.23. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν καὶ τὸ ἔλεος καὶ τὴν πίστιν· ταῦτα δὲ ἔδει ποιῆσαι κἀκεῖνα μὴ ἀφεῖναι. 23.24. ὁδηγοὶ τυφλοί, διυλίζοντες τὸν κώνωπα τὴν δὲ κάμηλον καταπίνοντες. 23.25. Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παροψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας. 23.26. Φαρισαῖε τυφλέ, καθάρισον πρῶτον τὸ ἔντος τοῦ ποτηρίου [καὶ τῆς παροψίδος], ἵνα γένηται καὶ τὸ ἐκτὸς αὐτοῦ καθαρόν. 26.67. Τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ καὶ ἐκολάφισαν αὐτόν, οἱ δὲ ἐράπισαν 27.1. Πρωίας δὲ γενομένης συμβούλιον ἔλαβον πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ κατὰ τοῦ Ἰησοῦ ὥστε θανατῶσαι αὐτόν· 27.7. συμβούλιον δὲ λαβόντες ἠγόρασαν ἐξ αὐτῶν τὸν Ἀγρὸν τοῦ Κεραμέως εἰς ταφὴν τοῖς ξένοις. 27.62. Τῇ δὲ ἐπαύριον, ἥτις ἐστὶν μετὰ τὴν παρασκευήν, συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι πρὸς Πειλᾶτον 28.12. καὶ συναχθέντες μετὰ τῶν πρεσβυτέρων συμβούλιόν τε λαβόντες ἀργύρια ἱκανὰ ἔδωκαν τοῖς στρατιώταις 28.19. πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, | 1.25. and didn't know her sexually until she had brought forth her firstborn son. He named him Jesus. 3.1. In those days, John the Baptizer came, preaching in the wilderness of Judea, saying, 3.2. "Repent, for the Kingdom of Heaven is at hand!" 3.3. For this is he who was spoken of by Isaiah the prophet, saying, "The voice of one crying in the wilderness, Make ready the way of the Lord, Make his paths straight." 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.'" 5.17. "Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.21. "You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. "If therefore you are offering your gift at the altar, and there remember that your brother has anything against you, 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. "You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. "It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. "Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.38. "You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. "You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you, 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 6.1. "Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does, 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. "When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.16. "Moreover when you fast, don't be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward. 6.17. But you, when you fast, anoint your head, and wash your face; 6.18. so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. 6.19. "Don't lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; 7.27. The rain came down, the floods came, and the winds blew, and beat on that house; and it fell -- and great was its fall." 9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance." 9.14. Then John's disciples came to him, saying, "Why do we and the Pharisees fast often, but your disciples don't fast?" 9.20. Behold, a woman who had an issue of blood for twelve years came behind him, and touched the tassels of his garment; 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 11.10. For this is he, of whom it is written, 'Behold, I send my messenger before your face, who will prepare your way before you.' 12.7. But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. 12.14. But the Pharisees went out, and conspired against him, how they might destroy him. 12.43. But the unclean spirit, when he is gone out of the man, passes through waterless places, seeking rest, and doesn't find it. 14.36. and they begged him that they might just touch the fringe of his garment. As many as touched it were made whole. 15.1. Then Pharisees and scribes came to Jesus from Jerusalem, saying, 15.2. "Why do your disciples disobey the tradition of the elders? For they don't wash their hands when they eat bread." 15.3. He answered them, "Why do you also disobey the commandment of God because of your tradition? 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 15.5. But you say, 'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God," 15.6. he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. 15.7. You hypocrites! Well did Isaiah prophesy of you, saying, 15.8. 'These people draw near to me with their mouth, And honor me with their lips; |
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