Timeline

Greco-Roman Household Codes

In Greek and Roman moral writing, the well-ordered household was a recurring topic, treated as the foundation of a well-ordered city. Aristotle's Politics frames it through three reciprocal pairs, husband and wife, parent and child, master and slave, with one party in each understood to rule. Later writers added household finances, sibling relations, civic duties, and Stoic circles of duty running outward from the self to kin and humanity.

Timeline

Deuteronomy 10:17 / Ephesians 6:9
1. 750–400 BCE
  
  Deuteronomy 10:17
  
  Hebrew Bible
  
  15 However, only to your ancestors did he show his loving favor, and he chose you, their descendants, from all peoples—as is apparent today. 16 Therefore, circumcise your hearts and stop being so stubborn! 17 For the Lord your God is God of gods and Lord of lords, the great, mighty, and awesome God who is unbiased and takes no bribe, 18 who justly treats the orphan and widow, and who loves resident foreigners, giving them food and clothing. 19 So you must love the resident foreigner because you were foreigners in the land of Egypt.
2. 90–100 CE
  
  Ephesians 6:9
  
  New Testament
  
  7 Obey with enthusiasm, as though serving the Lord and not people, 8 because you know that each person, whether slave or free, if he does something good, this will be rewarded by the Lord. 9 Masters, treat your slaves the same way, giving up the use of threats, because you know that both you and they have the same master in heaven, and there is no favoritism with him. 10 Finally, be strengthened in the Lord and in the strength of his power. 11 Clothe yourselves with the full armor of God, so that you will be able to stand against the schemes of the devil.
Deuteronomy 10:20 / Colossians 3:24
1. 750–400 BCE
  
  Deuteronomy 10:20
  
  Hebrew Bible
  
  17 For the Lord your God is God of gods and Lord of lords, the great, mighty, and awesome God who is unbiased and takes no bribe, 18 who justly treats the orphan and widow, and who loves resident foreigners, giving them food and clothing. 19 So you must love the resident foreigner because you were foreigners in the land of Egypt. 20 Revere the Lord your God, serve him, be loyal to him, and take oaths only in his name. 21 He is the one you should praise; he is your God, the one who has done these great and awesome things for you that you have seen.
2. 80–85 CE
  
  Colossians 3:24
  
  New Testament
  
  23 Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people, 24 because you know that you will receive your inheritance from the Lord as the reward. Serve the Lord Christ. 25 For the one who does wrong will be repaid for his wrong, and there are no exceptions.
Proverbs 24:21 / 1 Peter 2:17
1. 600–201 BCE
  
  Proverbs 24:21
  
  Hebrew Bible
  
  19 Do not fret because of evil people or be envious of wicked people, 20 for the evil person has no future, and the lamp of the wicked will be extinguished. 21 Fear the Lord, my child, as well as the king, and do not associate with rebels, 22 for suddenly their destruction will overtake them, and who knows the ruinous judgment both the Lord and the king can bring? 23 These sayings also are from the wise: To show partiality in judgment is terrible:
2. 80–90 CE
  
  1 Peter 2:17
  
  New Testament
  
  15 For God wants you to silence the ignorance of foolish people by doing good. 16 Live as free people, not using your freedom as a pretext for evil, but as God’s slaves. 17 Honor all people, love the family of believers, fear God, honor the king. 18 Slaves, be subject to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse. 19 For this finds God’s favor, if because of conscience toward God someone endures hardships in suffering unjustly.
Proverbs 31:22 / 1 Timothy 2:9
1. 600–201 BCE
  
  Proverbs 31:22
  
  Hebrew Bible
  
  20 She opened her hand to the poor, and extended her hands to the needy. 21 She would not fear for her household in winter, because all her household were clothed with scarlet, 22 because she had made coverings for herself; and because her clothing was fine linen and purple. 23 Her husband is well known in the city gate when he sits with the elders of the land. 24 She made linen garments then sold them and traded belts to the merchants; 25 her clothing was strong and splendid; and she laughed at the time to come.
2. 90–100 CE
  
  1 Timothy 2:9
  
  New Testament
  
  8 So I want the men in every place to pray, lifting up holy hands without anger or dispute. 9 Likewise the women are to dress in suitable apparel, with modesty and self-control. Their adornment must not be with braided hair and gold or pearls or expensive clothing, 10 but with good deeds, as is proper for women who profess reverence for God. 11 A woman must learn quietly with all submissiveness.
Aristotle, Nicomachean Ethics 8:30 / Colossians 3:18
1. 350–325 BCE
  
  Aristotle, Nicomachean Ethics 8:30
  
  Classical
  
  These things are ascribed to ancestors as well. Further, by nature a father tends to rule over his sons, ancestors over descendants, a king over his subjects. These friendships imply superiority of one party over the other, which is why ancestors are honoured. The justice therefore that exists between persons so related is not the same on both sides but is in every case proportioned to merit; for that is true of the friendship as well. The friendship of man and wife, again, is the same that is found in an aristocracy; for it is in accordance with virtue the better gets more of what is good, and each gets what befits him; and so, too, with the justice in these relations. The friendship of brothers is like that of comrades; for they are equal and of like age, and such persons are for the most part like in their feelings and their character. Like this, too, is the friendship appropriate to timocratic government; for in such a constitution the ideal is for the citizens to be equal and fair; therefore rule is taken in turn, and on equal terms; and the friendship appropriate here will correspond. But in the deviation-forms, as justice hardly exists, so too does friendship. It exists least in the worst form; in tyranny there is little or no friendship. For where there is nothing common to ruler and ruled, there is not friendship either, since there is not justice; e.g. between craftsman and tool, soul and body, master and slave; the latter in each case is benefited by that which uses it, but there is no friendship nor justice towards lifeless things. But neither is there friendship towards a horse or an ox, nor to a slave qua slave. For there is nothing common to the two parties; the slave is a living tool and the tool a lifeless slave. Qua slave then, one cannot be friends with him. But qua man one can; for there seems to be some justice between any man and any other who can share in a system of law or be a party to an agreement; therefore there can also be friendship with him in so far as he is a man. Therefore while in tyrannies friendship and justice hardly exist, in democracies they exist more fully; for where the citizens are equal they have much in common.
2. 80–85 CE
  
  Colossians 3:18
  
  New Testament
  
  17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him. 18 Wives, submit to your husbands, as is fitting in the Lord. 19 Husbands, love your wives and do not be embittered against them. 20 Children, obey your parents in everything, for this is pleasing in the Lord. 21 Fathers, do not provoke your children, so they will not become disheartened. 22 Slaves, obey your earthly masters in every respect, not only when they are watching—like those who are strictly people-pleasers—but with a sincere heart, fearing the Lord. 23 Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people, 24 because you know that you will receive your inheritance from the Lord as the reward. Serve the Lord Christ. 25 For the one who does wrong will be repaid for his wrong, and there are no exceptions.
Aristotle, Nicomachean Ethics 8:30 / Ephesians 5:22
1. 350–325 BCE
  
  Aristotle, Nicomachean Ethics 8:30
  
  Classical
  
  These things are ascribed to ancestors as well. Further, by nature a father tends to rule over his sons, ancestors over descendants, a king over his subjects. These friendships imply superiority of one party over the other, which is why ancestors are honoured. The justice therefore that exists between persons so related is not the same on both sides but is in every case proportioned to merit; for that is true of the friendship as well. The friendship of man and wife, again, is the same that is found in an aristocracy; for it is in accordance with virtue the better gets more of what is good, and each gets what befits him; and so, too, with the justice in these relations. The friendship of brothers is like that of comrades; for they are equal and of like age, and such persons are for the most part like in their feelings and their character. Like this, too, is the friendship appropriate to timocratic government; for in such a constitution the ideal is for the citizens to be equal and fair; therefore rule is taken in turn, and on equal terms; and the friendship appropriate here will correspond. But in the deviation-forms, as justice hardly exists, so too does friendship. It exists least in the worst form; in tyranny there is little or no friendship. For where there is nothing common to ruler and ruled, there is not friendship either, since there is not justice; e.g. between craftsman and tool, soul and body, master and slave; the latter in each case is benefited by that which uses it, but there is no friendship nor justice towards lifeless things. But neither is there friendship towards a horse or an ox, nor to a slave qua slave. For there is nothing common to the two parties; the slave is a living tool and the tool a lifeless slave. Qua slave then, one cannot be friends with him. But qua man one can; for there seems to be some justice between any man and any other who can share in a system of law or be a party to an agreement; therefore there can also be friendship with him in so far as he is a man. Therefore while in tyrannies friendship and justice hardly exist, in democracies they exist more fully; for where the citizens are equal they have much in common.
2. 90–100 CE
  
  Ephesians 5:22
  
  New Testament
  
  21 and submitting to one another out of reverence for Christ. 22 Wives, submit to your husbands as to the Lord, 23 because the husband is the head of the wife as also Christ is the head of the church (he himself being the savior of the body). 24 But as the church submits to Christ, so also wives should submit to their husbands in everything. 25 Husbands, love your wives just as Christ loved the church and gave himself for her 26 to sanctify her by cleansing her with the washing of the water by the word, 27 so that he may present the church to himself as glorious—not having a stain or wrinkle, or any such blemish, but holy and blameless. 28 In the same way husbands ought to love their wives as their own bodies. He who loves his wife loves himself. 29 For no one has ever hated his own body, but he feeds it and takes care of it, just as Christ also does the church, 30 because we are members of his body. 31 For this reason a man will leave his father and mother and will be joined to his wife, and the two will become one flesh. 32 This mystery is great—but I am actually speaking with reference to Christ and the church. 33 Nevertheless, each one of you must also love his own wife as he loves himself, and the wife must respect her husband.
Aristotle, Nicomachean Ethics 8:30 / 1 Peter 3:1
1. 350–325 BCE
  
  Aristotle, Nicomachean Ethics 8:30
  
  Classical
  
  These things are ascribed to ancestors as well. Further, by nature a father tends to rule over his sons, ancestors over descendants, a king over his subjects. These friendships imply superiority of one party over the other, which is why ancestors are honoured. The justice therefore that exists between persons so related is not the same on both sides but is in every case proportioned to merit; for that is true of the friendship as well. The friendship of man and wife, again, is the same that is found in an aristocracy; for it is in accordance with virtue the better gets more of what is good, and each gets what befits him; and so, too, with the justice in these relations. The friendship of brothers is like that of comrades; for they are equal and of like age, and such persons are for the most part like in their feelings and their character. Like this, too, is the friendship appropriate to timocratic government; for in such a constitution the ideal is for the citizens to be equal and fair; therefore rule is taken in turn, and on equal terms; and the friendship appropriate here will correspond. But in the deviation-forms, as justice hardly exists, so too does friendship. It exists least in the worst form; in tyranny there is little or no friendship. For where there is nothing common to ruler and ruled, there is not friendship either, since there is not justice; e.g. between craftsman and tool, soul and body, master and slave; the latter in each case is benefited by that which uses it, but there is no friendship nor justice towards lifeless things. But neither is there friendship towards a horse or an ox, nor to a slave qua slave. For there is nothing common to the two parties; the slave is a living tool and the tool a lifeless slave. Qua slave then, one cannot be friends with him. But qua man one can; for there seems to be some justice between any man and any other who can share in a system of law or be a party to an agreement; therefore there can also be friendship with him in so far as he is a man. Therefore while in tyrannies friendship and justice hardly exist, in democracies they exist more fully; for where the citizens are equal they have much in common.
2. 80–90 CE
  
  1 Peter 3:1
  
  New Testament
  
  1 In the same way, wives, be subject to your own husbands. Then, even if some are disobedient to the word, they will be won over without a word by the way you live, 2 when they see your pure and reverent conduct. 3 Let your beauty not be external—the braiding of hair and wearing of gold jewelry or fine clothes— 4 but the inner person of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight. 5 For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands, 6 like Sarah who obeyed Abraham, calling him lord. You become her children when you do what is good and have no fear in doing so. 7 Husbands, in the same way, treat your wives with consideration as the weaker partners and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers.
Aristotle, Nicomachean Ethics 8:30 / Ephesians 5:23
1. 350–325 BCE
  
  Aristotle, Nicomachean Ethics 8:30
  
  Classical
  
  These things are ascribed to ancestors as well. Further, by nature a father tends to rule over his sons, ancestors over descendants, a king over his subjects. These friendships imply superiority of one party over the other, which is why ancestors are honoured. The justice therefore that exists between persons so related is not the same on both sides but is in every case proportioned to merit; for that is true of the friendship as well. The friendship of man and wife, again, is the same that is found in an aristocracy; for it is in accordance with virtue the better gets more of what is good, and each gets what befits him; and so, too, with the justice in these relations. The friendship of brothers is like that of comrades; for they are equal and of like age, and such persons are for the most part like in their feelings and their character. Like this, too, is the friendship appropriate to timocratic government; for in such a constitution the ideal is for the citizens to be equal and fair; therefore rule is taken in turn, and on equal terms; and the friendship appropriate here will correspond.
2. 90–100 CE
  
  Ephesians 5:23
  
  New Testament
  
  22 Wives, submit to your husbands as to the Lord, 23 because the husband is the head of the wife as also Christ is the head of the church (he himself being the savior of the body). 24 But as the church submits to Christ, so also wives should submit to their husbands in everything. 25 Husbands, love your wives just as Christ loved the church and gave himself for her 26 to sanctify her by cleansing her with the washing of the water by the word,
Aristotle, Nicomachean Ethics 8:30 / Philo, The Decalogue 1:165
1. 350–325 BCE
  
  Aristotle, Nicomachean Ethics 8:30
  
  Classical
  
  These things are ascribed to ancestors as well. Further, by nature a father tends to rule over his sons, ancestors over descendants, a king over his subjects. These friendships imply superiority of one party over the other, which is why ancestors are honoured. The justice therefore that exists between persons so related is not the same on both sides but is in every case proportioned to merit; for that is true of the friendship as well. The friendship of man and wife, again, is the same that is found in an aristocracy; for it is in accordance with virtue the better gets more of what is good, and each gets what befits him; and so, too, with the justice in these relations. The friendship of brothers is like that of comrades; for they are equal and of like age, and such persons are for the most part like in their feelings and their character. Like this, too, is the friendship appropriate to timocratic government; for in such a constitution the ideal is for the citizens to be equal and fair; therefore rule is taken in turn, and on equal terms; and the friendship appropriate here will correspond. But in the deviation-forms, as justice hardly exists, so too does friendship. It exists least in the worst form; in tyranny there is little or no friendship. For where there is nothing common to ruler and ruled, there is not friendship either, since there is not justice; e.g. between craftsman and tool, soul and body, master and slave; the latter in each case is benefited by that which uses it, but there is no friendship nor justice towards lifeless things. But neither is there friendship towards a horse or an ox, nor to a slave qua slave. For there is nothing common to the two parties; the slave is a living tool and the tool a lifeless slave. Qua slave then, one cannot be friends with him. But qua man one can; for there seems to be some justice between any man and any other who can share in a system of law or be a party to an agreement; therefore there can also be friendship with him in so far as he is a man. Therefore while in tyrannies friendship and justice hardly exist, in democracies they exist more fully; for where the citizens are equal they have much in common.
2. 1–50 CE
  
  Philo, The Decalogue 1:165
  
  Classical
  
  164 There are also other laws about the fiftieth year, in which everything listed above is carried out in full; and, what is the most important thing of all, the different portions of land are restored to the families that originally received them, an arrangement full of humanity and fairness. 165 And the fifth commandment, the one about the honor due to parents, contains within its brief wording many important and necessary laws: some about old and young people, some about rulers and subjects, some about benefactors and those who receive their benefits, and others about slaves and masters; 166 for parents belong to the superior class of each of these divisions: the class of elders, of rulers, of benefactors, and of masters; and children are in the inferior class, which includes the younger people, the subjects, those who have received benefits, and slaves.
Aristotle, Nicomachean Ethics 8:30 / Philo, The Special Laws 2:226
1. 350–325 BCE
  
  Aristotle, Nicomachean Ethics 8:30
  
  Classical
  
  These things are ascribed to ancestors as well. Further, by nature a father tends to rule over his sons, ancestors over descendants, a king over his subjects. These friendships imply superiority of one party over the other, which is why ancestors are honoured. The justice therefore that exists between persons so related is not the same on both sides but is in every case proportioned to merit; for that is true of the friendship as well. The friendship of man and wife, again, is the same that is found in an aristocracy; for it is in accordance with virtue the better gets more of what is good, and each gets what befits him; and so, too, with the justice in these relations. The friendship of brothers is like that of comrades; for they are equal and of like age, and such persons are for the most part like in their feelings and their character. Like this, too, is the friendship appropriate to timocratic government; for in such a constitution the ideal is for the citizens to be equal and fair; therefore rule is taken in turn, and on equal terms; and the friendship appropriate here will correspond. But in the deviation-forms, as justice hardly exists, so too does friendship. It exists least in the worst form; in tyranny there is little or no friendship. For where there is nothing common to ruler and ruled, there is not friendship either, since there is not justice; e.g. between craftsman and tool, soul and body, master and slave; the latter in each case is benefited by that which uses it, but there is no friendship nor justice towards lifeless things. But neither is there friendship towards a horse or an ox, nor to a slave qua slave. For there is nothing common to the two parties; the slave is a living tool and the tool a lifeless slave. Qua slave then, one cannot be friends with him. But qua man one can; for there seems to be some justice between any man and any other who can share in a system of law or be a party to an agreement; therefore there can also be friendship with him in so far as he is a man. Therefore while in tyrannies friendship and justice hardly exist, in democracies they exist more fully; for where the citizens are equal they have much in common.
2. 20–50 CE
  
  Philo, The Special Laws 2:226
  
  Classical
  
  225 For parents themselves stand between divine and human nature, sharing in both: in human nature, since they have plainly been born and will die; and in divine nature, because they have engendered other beings and brought what did not exist into existence; for, in my opinion, parents are to their children what God is to the world; since, just as God gave existence to what had none, they too, imitating his power as far as they are able, make the race of mankind everlasting. 226 This is not the only reason a man's father and mother deserve honour; there are several others. For among all nations that have any regard for virtue, older men are esteemed above younger ones, and teachers above their pupils, and benefactors above those who have received kindnesses from them, and rulers above their subjects, and masters above their slaves. 227 Accordingly, parents are placed in the higher and superior class; for they are the elders, and the teachers, and the benefactors, and the rulers, and the masters. And sons and daughters are placed in the inferior class; for they are the younger, and the pupils, and those who have received kindnesses, and subjects, and slaves. That each of these assertions is correct is plain from what actually happens, and proofs drawn from reason will establish their truth even more undeniably.
Aristotle, Nicomachean Ethics 8:31 / Colossians 3:22
1. 350–325 BCE
  
  Aristotle, Nicomachean Ethics 8:31
  
  Classical
  
  But in the deviation-forms, as justice hardly exists, so too does friendship. It exists least in the worst form; in tyranny there is little or no friendship. For where there is nothing common to ruler and ruled, there is not friendship either, since there is not justice; e.g. between craftsman and tool, soul and body, master and slave; the latter in each case is benefited by that which uses it, but there is no friendship nor justice towards lifeless things. But neither is there friendship towards a horse or an ox, nor to a slave qua slave. For there is nothing common to the two parties; the slave is a living tool and the tool a lifeless slave. Qua slave then, one cannot be friends with him. But qua man one can; for there seems to be some justice between any man and any other who can share in a system of law or be a party to an agreement; therefore there can also be friendship with him in so far as he is a man. Therefore while in tyrannies friendship and justice hardly exist, in democracies they exist more fully; for where the citizens are equal they have much in common.
2. 80–85 CE
  
  Colossians 3:22
  
  New Testament
  
  21 Fathers, do not provoke your children, so they will not become disheartened. 22 Slaves, obey your earthly masters in every respect, not only when they are watching—like those who are strictly people-pleasers—but with a sincere heart, fearing the Lord. 23 Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people, 24 because you know that you will receive your inheritance from the Lord as the reward. Serve the Lord Christ. 25 For the one who does wrong will be repaid for his wrong, and there are no exceptions.
Aristotle, Nicomachean Ethics 8:31 / Sirach 33:31
1. 350–325 BCE
  
  Aristotle, Nicomachean Ethics 8:31
  
  Classical
  
  But in the deviation-forms, as justice hardly exists, so too does friendship. It exists least in the worst form; in tyranny there is little or no friendship. For where there is nothing common to ruler and ruled, there is not friendship either, since there is not justice; e.g. between craftsman and tool, soul and body, master and slave; the latter in each case is benefited by that which uses it, but there is no friendship nor justice towards lifeless things. But neither is there friendship towards a horse or an ox, nor to a slave qua slave. For there is nothing common to the two parties; the slave is a living tool and the tool a lifeless slave. Qua slave then, one cannot be friends with him. But qua man one can; for there seems to be some justice between any man and any other who can share in a system of law or be a party to an agreement; therefore there can also be friendship with him in so far as he is a man. Therefore while in tyrannies friendship and justice hardly exist, in democracies they exist more fully; for where the citizens are equal they have much in common.
2. 195–180 BCE
  
  Sirach 33:31
  
  Deuterocanon
  
  29 for idleness teaches much mischief. 30 Set him to work, as is fit for him. If he doesn’t obey, make his fetters heavy. Don’t be excessive toward any. Do nothing unjust. 31 If you have a slave, treat him like yourself, because you have bought him with blood. If you have a slave, treat him like yourself. For like your own soul, you will need him. 32 If you treat him ill, and he departs and runs away, 33 which way will you go to seek him?
Aristotle, Nicomachean Ethics 8:32 / 4 Maccabees 15:4
1. 350–325 BCE
  
  Aristotle, Nicomachean Ethics 8:32
  
  Classical
  
  And the length of time produces the same result; parents love their children as soon as these are born, but children love their parents only after time has elapsed and they have acquired understanding or the power of discrimination by the senses. From these considerations it is also plain why mothers love more than fathers do. Parents, then, love their children as themselves (for their issue are by virtue of their separate existence a sort of other selves), while children love their parents as being born of them, and brothers love each other as being born of the same parents; for their identity with them makes them identical with each other (which is the reason why people talk of 'the same blood', 'the same stock', and so on).
2. 19–100 CE
  
  4 Maccabees 15:4
  
  Pseudepigrapha, Wisdom and Poetry
  
  4 How can I describe the love of parents for their children? They stamp a wonderful likeness of soul and form on the small nature of a child, especially because mothers feel the sufferings of their children more deeply than fathers do. 5 For the weaker in spirit mothers are, and the more children they bear, the more they love their children. 6 Of all mothers, the mother of the seven loved her children the most, since through seven pregnancies she had grown a deep love for them,
Tobit 4:3 / Hierocles, On Parents
1. 225–175 BCE
  
  Tobit 4:3
  
  Deuterocanon
  
  3 And he called Tobias his son and he came to him and he said to him, Bury me well, and honour your mother; and do not forsake her all the days of her life, and do that which is pleasing before her, and do not grieve her spirit in any matter. 4 Remember her, child, that she has experienced many dangers for you in her womb; and when she is dead, bury her by me in one grave. 5 My child, be mindful of the Lord all your days, and do not let your will be set to sin and to transgress his commandments: do acts of righteousness all the days of your life, and do not walk in the ways of unrighteousness.
2. 120 CE
  
  Hierocles, On Parents
  
  Classical
  
  But reason persuades us to pay less attention to the body than to the soul; though attention to the former is necessary. We should, therefore, procure for our parents liberal food, and such as is adapted to the weakness of old age; and besides this, a bed, sleep, unction, a bath, garments; and in short, all the necessaries which the body requires, that they may never at any time experience the want of any of these; in thus acting, imitating their care about our nurture, when we were infants. Hence, we should compel ourselves to employ a certain prophetic attention to them, in order to discover what they particularly desire of things pertaining to the body, though they should not indicate the object of their wish. For they divined many things respecting us, when we frequently signified by inarticulate and mournful sounds, that we were in want of certain things, but were unable to indicate clearly the subjects of our wants. So that our parents, by the benefits which they formerly conferred upon us, become the preceptors to us of what we ought to bestow on them.
Sirach 2:8 / Colossians 3:25
1. 195–180 BCE
  
  Sirach 2:8
  
  Deuterocanon
  
  6 Put your trust in him, and he will help you. Make your ways straight, and set your hope on him. 7 All you who fear the Lord, wait for his mercy. Don’t turn aside, lest you fall. 8 All you who fear the Lord, put your trust in him, and your reward will not fail. 9 All you who fear the Lord, hope for good things, and for eternal gladness and mercy.
2. 80–85 CE
  
  Colossians 3:25
  
  New Testament
  
  23 Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people, 24 because you know that you will receive your inheritance from the Lord as the reward. Serve the Lord Christ. 25 For the one who does wrong will be repaid for his wrong, and there are no exceptions.
Sirach 3:2 / Hierocles, On Parents
1. 195–180 BCE
  
  Sirach 3:2
  
  Deuterocanon
  
  1 Hear me, your father, O my children, and do what you hear, that you all may be safe. 2 For the Lord honors the father over the children, and has confirmed the judgment of the mother over her sons. 3 He who honors his father will make atonement for sins. 4 He who gives glory to his mother is as one who lays up treasure.
2. 120 CE
  
  Hierocles, On Parents
  
  Classical
  
  After speaking of the gods and our country, what person deserves to be mentioned more than, or prior to our parents? Hence it is requisite that we should discourse about them. He, therefore, will not err who says, that they are certain secondary and terrestrial Gods; since on account of their proximity to us, they are, if it be lawful so to speak, more to be honored by us than the gods themselves. But it is necessary, previously, to assume, that the only measure of gratitude towards them is a perpetual and unremitting promptitude to repay the benefits we have received from them; since, though we should perform many things for their sake, yet they will be far less than what they deserve. At the same time, also, it may be said, that these our deeds are nearly theirs, because they produced us by whom they are performed. As therefore, if the works of Phidias and of other artists should themselves produce certain other things, we should not hesitate to say that these latter, also, were the works of the artists; thus, likewise, it may be justly said, that our performances are the deeds of our parents; through whom we likewise derived our existence.
Sirach 19:15 / Plutarch, Moralia 483
1. 195–180 BCE
  
  Sirach 19:15
  
  Deuterocanon
  
  13 Question a friend; it may be he didn’t do it. If he did something, it may be that he may do it no more. 14 Question your neighbor; it may be he didn’t say it. If he has said it, it may be that he may not say it again. 15 Question a friend; for many times there is slander. Don’t trust every word. 16 There is one who slips, and not from the heart. Who is he who hasn’t sinned with his tongue? 17 Reprove your neighbor before you threaten him; and give place to the law of the Most High.
2. 75–100 CE
  
  Plutarch, Moralia 483
  
  Classical
  
  Only after the erring brother has been defended in this manner should the other turn to him and rebuke him somewhat sharply, pointing out with all frankness his errors of commission and of omission. For one should neither give free rein to brothers, nor, again, should one trample on them when they are at fault (for the latter is the act of one who gloats over the sinner, the former that of one who aids and abets him), but should apply his admonition as one who cares for his brother and grieves with him. Otherwise he who has been the most zealous advocate before his parents becomes before the brother himself the most vehement of accusers. But if a brother is guiltless when he is accused, though it is right to be subservient to parents in everything else and to endure all their wrath and displeasure, yet pleas and justifications offered to parents on behalf of a brother who is being undeservedly criticized or punished are honourable and not reprehensible; nor must one be afraid that the words of Sophocles will be addressed to him:
Sirach 25:24 / 1 Timothy 2:14
1. 195–180 BCE
  
  Sirach 25:24
  
  Deuterocanon
  
  23 A wicked woman is abasement of heart, sadness of face, and a wounded heart. A woman who won’t make her husband happy is like hands that hang down, and weak knees. 24 The beginning of sin came from a woman. Because of her, we all die. 25 Don’t give water an outlet, and don’t give a wicked woman freedom of speech. 26 If she doesn’t go as you direct, cut her away from your flesh.
2. 90–100 CE
  
  1 Timothy 2:14
  
  New Testament
  
  12 But I do not allow a woman to teach or exercise authority over a man. She must remain quiet. 13 For Adam was formed first and then Eve. 14 And Adam was not deceived, but the woman, because she was fully deceived, fell into transgression. 15 But she will be delivered through childbearing, if she continues in faith and love and holiness with self-control.
Pseudo Philo, Biblical Antiquities 13:8 / 1 Timothy 2:14
1. 1–100 CE
  
  Pseudo Philo, Biblical Antiquities 13:8
  
  Classical
  
  8 When he gave him commandment concerning the year of the life of Noah, he said to him, “These are the years that I ordained after the weeks in which I visited the city of men, when I showed them the place of birth and said, ‘This is the place of which I taught the first man, saying, “If you do not transgress what I commanded you, all things will be subject to you.”’ But he transgressed my ways and was persuaded by his wife, and she was deceived by the serpent. And then death was ordained for the generations of men.”
2. 90–100 CE
  
  1 Timothy 2:14
  
  New Testament
  
  12 But I do not allow a woman to teach or exercise authority over a man. She must remain quiet. 13 For Adam was formed first and then Eve. 14 And Adam was not deceived, but the woman, because she was fully deceived, fell into transgression. 15 But she will be delivered through childbearing, if she continues in faith and love and holiness with self-control.
Philo, The Decalogue 1:165 / Colossians 3:18
1. 1–50 CE
  
  Philo, The Decalogue 1:165
  
  Classical
  
  164 There are also other laws about the fiftieth year, in which everything listed above is carried out in full; and, what is the most important thing of all, the different portions of land are restored to the families that originally received them, an arrangement full of humanity and fairness. 165 And the fifth commandment, the one about the honor due to parents, contains within its brief wording many important and necessary laws: some about old and young people, some about rulers and subjects, some about benefactors and those who receive their benefits, and others about slaves and masters; 166 for parents belong to the superior class of each of these divisions: the class of elders, of rulers, of benefactors, and of masters; and children are in the inferior class, which includes the younger people, the subjects, those who have received benefits, and slaves.
2. 80–85 CE
  
  Colossians 3:18
  
  New Testament
  
  17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him. 18 Wives, submit to your husbands, as is fitting in the Lord. 19 Husbands, love your wives and do not be embittered against them. 20 Children, obey your parents in everything, for this is pleasing in the Lord. 21 Fathers, do not provoke your children, so they will not become disheartened. 22 Slaves, obey your earthly masters in every respect, not only when they are watching—like those who are strictly people-pleasers—but with a sincere heart, fearing the Lord. 23 Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people, 24 because you know that you will receive your inheritance from the Lord as the reward. Serve the Lord Christ. 25 For the one who does wrong will be repaid for his wrong, and there are no exceptions.
4 Maccabees 14:6 / Plutarch, Moralia 479
1. 19–100 CE
  
  4 Maccabees 14:6
  
  Pseudepigrapha, Wisdom and Poetry
  
  3 What a holy and harmonious symphony of the seven brothers for the sake of piety! 4 None of the seven young men turned coward or shrank back from death. 5 Instead, all of them, as though running on the road to immortality, hurried toward death by torture. 6 Just as the hands and feet move in harmony with the soul’s direction, so those holy boys, as though moved by the immortal soul of piety, agreed together to die for its sake. 7 Most holy seven, brothers in harmony! For just as the seven days of creation encircle piety, 8 so the boys, dancing in a circle around the number seven, broke the fear of torture.
2. 75–100 CE
  
  Plutarch, Moralia 479
  
  Classical
  
  In that kingly rule which makes men Like to gods - but if overreaching and factious strife be engendered in them, they corrupt and destroy the animal most shamefully; so through the concord of brothers both family and household are sound and flourish, and friends and intimates, like an harmonious choir, neither do say, nor think, anything discordant;
Philo, The Special Laws / Colossians 3:18
1. 20–50 CE
  
  Philo, The Special Laws
  
  Classical
  
  226 This is not the only reason a man's father and mother deserve honour; there are several others. For among all nations that have any regard for virtue, older men are esteemed above younger ones, and teachers above their pupils, and benefactors above those who have received kindnesses from them, and rulers above their subjects, and masters above their slaves. 227 Accordingly, parents are placed in the higher and superior class; for they are the elders, and the teachers, and the benefactors, and the rulers, and the masters. And sons and daughters are placed in the inferior class; for they are the younger, and the pupils, and those who have received kindnesses, and subjects, and slaves. That each of these assertions is correct is plain from what actually happens, and proofs drawn from reason will establish their truth even more undeniably.
2. 80–85 CE
  
  Colossians 3:18
  
  New Testament
  
  17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him. 18 Wives, submit to your husbands, as is fitting in the Lord. 19 Husbands, love your wives and do not be embittered against them. 20 Children, obey your parents in everything, for this is pleasing in the Lord. 21 Fathers, do not provoke your children, so they will not become disheartened. 22 Slaves, obey your earthly masters in every respect, not only when they are watching—like those who are strictly people-pleasers—but with a sincere heart, fearing the Lord. 23 Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people, 24 because you know that you will receive your inheritance from the Lord as the reward. Serve the Lord Christ. 25 For the one who does wrong will be repaid for his wrong, and there are no exceptions.
Romans 13:1 / 1 Peter 2:13
1. 55–58 CE
  
  Romans 13:1
  
  New Testament
  
  1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, and the authorities that exist have been instituted by God. 2 So the person who resists such authority resists the ordinance of God, and those who resist will incur judgment 3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation 4 because it is God’s servant for your well-being. But be afraid if you do wrong because government does not bear the sword for nothing. It is God’s servant to administer punishment on the person who does wrong.
2. 80–90 CE
  
  1 Peter 2:13
  
  New Testament
  
  13 Be subject to every human institution for the Lord’s sake, whether to a king as supreme 14 or to governors as those he commissions to punish wrongdoers and praise those who do good. 15 For God wants you to silence the ignorance of foolish people by doing good. 16 Live as free people, not using your freedom as a pretext for evil, but as God’s slaves. 17 Honor all people, love the family of believers, fear God, honor the king.
Seneca, On Providence 2:5 / Kiddushin 29a
1. 64 CE
  
  Seneca, On Providence 2:5
  
  Classical
  
  Do you not see how differently fathers and mothers indulge their children? How the former urge them to begin their tasks betimes, will not suffer them to be idle even on holidays, and exercise them till they perspire, and sometimes till they shed tears—while their mothers want to cuddle them in their laps, and keep them out of the sun, and never wish them to be vexed, or to cry, or to work. God bears a fatherly mind towards good men, and loves them in a manly spirit. “Let them,” says He, “be exercised by labours, sufferings, and losses, that so they may gather true strength.” Those who are surfeited with ease break down not only with labour, but with mere motion and by their own weight. Unbroken prosperity cannot bear a single blow; but he who has waged an unceasing strife with his misfortunes has gained a thicker skin by his sufferings, yields to no disaster, and even though he fall yet fights on his knee.
2. 450–550 CE
  
  Kiddushin 29a
  
  Rabbinic
  
  The Gemara comments: According to this interpretation, we learn in this mishna that which the Sages taught in a baraita: A father is obligated with regard to his son to circumcise him, and to redeem him if he is a firstborn son who must be redeemed by payment to a priest, and to teach him Torah, and to marry him to a woman, and to teach him a trade. And some say: A father is also obligated to teach his son to swim. Rabbi Yehuda says: Any father who does not teach his son a trade teaches him banditry [listut]. The Gemara expresses surprise at this statement: Can it enter your mind that he actually teaches him banditry? Rather, the baraita means that it is as though he teaches him banditry. Since the son has no profession with which to support himself, he is likely to turn to theft for a livelihood. This baraita accords with Rav Yehuda’s interpretation of the mishna.
Barnabas 19:5 / Didache 4:9
1. 70–135 CE
  
  Barnabas 19:5
  
  Early Christian
  
  4 ‘You shall not commit fornication; you shall not commit adultery; you shall not corrupt young people. The word of God shall not come from you where there is any impurity. You shall not show partiality when reproving someone for a transgression. You shall be gentle; you shall be quiet; you shall be in awe of the words you have heard. You shall not hold a grudge against your brother.’ 5 ‘You shall not waver about whether something will be or not. You shall not use the Lord’s name carelessly. You shall love your neighbor more than your own life. You shall not kill a child by abortion, nor again kill it once it is born. You shall not withhold your hand from your son or daughter, but from childhood you shall teach them the fear of God.’ 6 ‘You shall not be found craving your neighbor’s goods; you shall not be found greedy for profit. Nor shall you associate your soul with the high-minded but shall walk with the humble and just. Whatever happens to you, accept it as good, knowing that nothing happens without God. You shall not be double-minded or speak with a double tongue.’ 7 ‘You shall be subject to your masters as a symbol of God, in shame and fear. You shall not order your bondservant or servant harshly if they set their hope on the same God, so that they do not stop fearing the God who is over both of you; for He did not come to call anyone with partiality but those whom the Spirit has prepared.’
2. 90–120 CE
  
  Didache 4:9
  
  Early Christian
  
  8 Don't turn away those in need, but share everything with your family, and don't claim it as your own. If you share in what is eternal, how much more should you share in what is perishable? 9 Don't withhold correction from your son or daughter, but teach them to respect God from a young age. 10 Don't treat your slaves harshly out of anger, especially if they believe in the same God, or they may stop fearing the God who oversees you both. God doesn't show favoritism, but calls those prepared by the Spirit. 11 If you are a slave, obey your master as you would God's representative, with respect and fear.
Barnabas 19:7 / Colossians 3:22
1. 70–135 CE
  
  Barnabas 19:7
  
  Early Christian
  
  6 ‘You shall not be found craving your neighbor’s goods; you shall not be found greedy for profit. Nor shall you associate your soul with the high-minded but shall walk with the humble and just. Whatever happens to you, accept it as good, knowing that nothing happens without God. You shall not be double-minded or speak with a double tongue.’ 7 ‘You shall be subject to your masters as a symbol of God, in shame and fear. You shall not order your bondservant or servant harshly if they set their hope on the same God, so that they do not stop fearing the God who is over both of you; for He did not come to call anyone with partiality but those whom the Spirit has prepared.’ 8 ‘You shall share in everything with your neighbor and not say that anything is your own. For if you are joint-heirs of what is imperishable, how much more of perishable things? You shall not be quick with your tongue, for the mouth is a snare of death. As far as you can, be pure for your soul’s sake.’
2. 80–85 CE
  
  Colossians 3:22
  
  New Testament
  
  21 Fathers, do not provoke your children, so they will not become disheartened. 22 Slaves, obey your earthly masters in every respect, not only when they are watching—like those who are strictly people-pleasers—but with a sincere heart, fearing the Lord. 23 Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people, 24 because you know that you will receive your inheritance from the Lord as the reward. Serve the Lord Christ. 25 For the one who does wrong will be repaid for his wrong, and there are no exceptions.
Colossians 3:18 / Clement of Rome, 1 Clement 21:6
1. 80–85 CE
  
  Colossians 3:18
  
  New Testament
  
  17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him. 18 Wives, submit to your husbands, as is fitting in the Lord. 19 Husbands, love your wives and do not be embittered against them. 20 Children, obey your parents in everything, for this is pleasing in the Lord. 21 Fathers, do not provoke your children, so they will not become disheartened. 22 Slaves, obey your earthly masters in every respect, not only when they are watching—like those who are strictly people-pleasers—but with a sincere heart, fearing the Lord. 23 Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people, 24 because you know that you will receive your inheritance from the Lord as the reward. Serve the Lord Christ. 25 For the one who does wrong will be repaid for his wrong, and there are no exceptions.
2. 90–100 CE
  
  Clement of Rome, 1 Clement 21:6
  
  Early Christian
  
  5 Let us offend foolish and senseless men who exalt themselves and boast in the arrogance of their words, rather than God. 6 Let us fear the Lord Jesus, whose blood was given for us. Let us respect our rulers; let us honor our elders; let us instruct our young men in the lesson of the fear of God. Let us guide our women toward what is good. 7 let them display their lovely disposition of purity; let them prove their sincere affection of gentleness; let them make the moderation of their tongue evident through their silence; let them show their love, not in partisan preferences but without partiality toward all who fear God, in holiness. Let our children share in the instruction that is in Christ. 8 let them learn how humility prevails with God, what power chaste love has with God, how the fear of Him is good and great and saves all who walk in it with a pure mind in holiness. 9 For He is the searcher of thoughts and desires; His breath is in us, and when He wills, He will take it away.
Colossians 3:18 / Polycarp, Epistle to the Philippians 4:2
1. 80–85 CE
  
  Colossians 3:18
  
  New Testament
  
  17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him. 18 Wives, submit to your husbands, as is fitting in the Lord. 19 Husbands, love your wives and do not be embittered against them. 20 Children, obey your parents in everything, for this is pleasing in the Lord. 21 Fathers, do not provoke your children, so they will not become disheartened. 22 Slaves, obey your earthly masters in every respect, not only when they are watching—like those who are strictly people-pleasers—but with a sincere heart, fearing the Lord. 23 Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people, 24 because you know that you will receive your inheritance from the Lord as the reward. Serve the Lord Christ. 25 For the one who does wrong will be repaid for his wrong, and there are no exceptions.
2. 135–155 CE
  
  Polycarp, Epistle to the Philippians 4:2
  
  Early Christian
  
  1 But the love of money is the beginning of all troubles. Knowing, then, that we brought nothing into the world and can carry nothing out, let us arm ourselves with the armor of righteousness, and let us teach ourselves first to walk in the commandment of the Lord; 2 and then our wives also, to walk in the faith that has been given to them and in love and purity, cherishing their own husbands in all truth and loving everyone equally in all chastity, and to raise their children in the discipline of the fear of God. 3 Our widows must be self-controlled in the faith of the Lord, praying constantly for everyone, and avoiding all slander, malicious talk, false testimony, love of money, and every evil thing, knowing that they are God's altar, and that all sacrifices are carefully inspected, and nothing escapes Him, whether their thoughts or intentions or any of the secrets of the heart.
Colossians 3:22 / Didache 4:11
1. 80–85 CE
  
  Colossians 3:22
  
  New Testament
  
  21 Fathers, do not provoke your children, so they will not become disheartened. 22 Slaves, obey your earthly masters in every respect, not only when they are watching—like those who are strictly people-pleasers—but with a sincere heart, fearing the Lord. 23 Whatever you are doing, work at it with enthusiasm, as to the Lord and not for people, 24 because you know that you will receive your inheritance from the Lord as the reward. Serve the Lord Christ. 25 For the one who does wrong will be repaid for his wrong, and there are no exceptions.
2. 90–120 CE
  
  Didache 4:11
  
  Early Christian
  
  9 Don't withhold correction from your son or daughter, but teach them to respect God from a young age. 10 Don't treat your slaves harshly out of anger, especially if they believe in the same God, or they may stop fearing the God who oversees you both. God doesn't show favoritism, but calls those prepared by the Spirit. 11 If you are a slave, obey your master as you would God's representative, with respect and fear. 12 Hate all hypocrisy and everything displeasing to the Lord.
1 Peter 3:3 / Jonathan Isaiah 3:16
1. 80–90 CE
  
  1 Peter 3:3
  
  New Testament
  
  1 In the same way, wives, be subject to your own husbands. Then, even if some are disobedient to the word, they will be won over without a word by the way you live, 2 when they see your pure and reverent conduct. 3 Let your beauty not be external—the braiding of hair and wearing of gold jewelry or fine clothes— 4 but the inner person of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight. 5 For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands, 6 like Sarah who obeyed Abraham, calling him lord. You become her children when you do what is good and have no fear in doing so.
2. 200–300 CE
  
  Jonathan Isaiah 3:16
  
  Targum
  
  16 And the LORD said, “Because the daughters of Zion are haughty, walking with uplifted necks, ogling with their eyes, walking with mincing steps and exciting lust with their feet, 17 therefore the LORD will humble the nobles of the daughters of Zion and take away their glory.” 18 In that day the LORD will remove the finery of their anklets, headbands, and hair ornaments; 19 the pendants, bracelets, and veils; 20 the headdresses, ankle chains, sashes, and perfume boxes; the amulets and charms; 21 the rings and nose rings; 22 the festal robes, cloaks, shawls, and handbags;
Clement of Rome, 1 Clement 21:6 / Polycarp, Epistle to the Philippians 4:2
1. 90–100 CE
  
  Clement of Rome, 1 Clement 21:6
  
  Early Christian
  
  5 Let us offend foolish and senseless men who exalt themselves and boast in the arrogance of their words, rather than God. 6 Let us fear the Lord Jesus, whose blood was given for us. Let us respect our rulers; let us honor our elders; let us instruct our young men in the lesson of the fear of God. Let us guide our women toward what is good. 7 let them display their lovely disposition of purity; let them prove their sincere affection of gentleness; let them make the moderation of their tongue evident through their silence; let them show their love, not in partisan preferences but without partiality toward all who fear God, in holiness. Let our children share in the instruction that is in Christ. 8 let them learn how humility prevails with God, what power chaste love has with God, how the fear of Him is good and great and saves all who walk in it with a pure mind in holiness.
2. 135–155 CE
  
  Polycarp, Epistle to the Philippians 4:2
  
  Early Christian
  
  1 But the love of money is the beginning of all troubles. Knowing, then, that we brought nothing into the world and can carry nothing out, let us arm ourselves with the armor of righteousness, and let us teach ourselves first to walk in the commandment of the Lord; 2 and then our wives also, to walk in the faith that has been given to them and in love and purity, cherishing their own husbands in all truth and loving everyone equally in all chastity, and to raise their children in the discipline of the fear of God. 3 Our widows must be self-controlled in the faith of the Lord, praying constantly for everyone, and avoiding all slander, malicious talk, false testimony, love of money, and every evil thing, knowing that they are God's altar, and that all sacrifices are carefully inspected, and nothing escapes Him, whether their thoughts or intentions or any of the secrets of the heart.
1 Timothy 2:9 / Jonathan Isaiah 3:16
1. 90–100 CE
  
  1 Timothy 2:9
  
  New Testament
  
  9 Likewise the women are to dress in suitable apparel, with modesty and self-control. Their adornment must not be with braided hair and gold or pearls or expensive clothing, 10 but with good deeds, as is proper for women who profess reverence for God. 11 A woman must learn quietly with all submissiveness. 12 But I do not allow a woman to teach or exercise authority over a man. She must remain quiet. 13 For Adam was formed first and then Eve. 14 And Adam was not deceived, but the woman, because she was fully deceived, fell into transgression. 15 But she will be delivered through childbearing, if she continues in faith and love and holiness with self-control.
2. 200–300 CE
  
  Jonathan Isaiah 3:16
  
  Targum
  
  16 And the LORD said, “Because the daughters of Zion are haughty, walking with uplifted necks, ogling with their eyes, walking with mincing steps and exciting lust with their feet, 17 therefore the LORD will humble the nobles of the daughters of Zion and take away their glory.” 18 In that day the LORD will remove the finery of their anklets, headbands, and hair ornaments; 19 the pendants, bracelets, and veils; 20 the headdresses, ankle chains, sashes, and perfume boxes; the amulets and charms; 21 the rings and nose rings; 22 the festal robes, cloaks, shawls, and handbags; 23 the mirrors, fine linen garments, turbans, and shawls.
Hierocles, On Household Management / Mishnah Ketubot 5:5
1. 120 CE
  
  Hierocles, On Household Management
  
  Classical
  
  Prior to all things, it is requisite to speak of the works through which the union of a family is preserved. These, therefore, are to be divided after the accustomed manner; rural, forensic, and political works are to be attributed to the husband; but to the wife, such works as pertain to spinning wool, making of bread, cooking, and, in short, every thing of a domestic nature. Nevertheless, it is not appropriate that the one should be entirely exempt from the works of the other. For sometimes it will be proper when the wife is in the country that she should superintend the laborers, and perform the role of the master of the house; and that the husband should sometimes turn his attention to domestic affairs; and partly inquire about, and partly inspect what is doing in the house. For thus, what pertains to the mutual association of both will be more firmly connected by their joint participation of necessary cares. Since, however, our discussion has extended thus far, it appears to me that I ought not to omit to mention manual operations; for it will not be incongruous to add this also to what has been said about works.
2. 190–230 CE
  
  Mishnah Ketubot 5:5
  
  Rabbinic
  
  And these are tasks that a wife must perform for her husband: She grinds wheat into flour, and bakes, and washes clothes, cooks, and nurses her child, makes her husband’s bed, and makes thread from wool by spinning it. If she brought him one maidservant, i.e., brought the maidservant with her into the marriage, the maidservant will perform some of these tasks. Consequently, the wife does not need to grind, and does not need to bake, and does not need to wash clothes. If she brought him two maidservants, she does not need to cook and does not need to nurse her child if she does not want to, but instead may give the child to a wet nurse. If she brought him three maidservants, she does not need to make his bed and does not need to make thread from wool. If she brought him four maidservants, she may sit in a chair [katedra] like a queen and not do anything, as her maidservants do all of her work for her. Rabbi Eliezer says: Even if she brought him a hundred maidservants, he can compel her to make thread from wool, since idleness leads to licentiousness. Consequently, it is better for a woman to be doing some kind of work. Rabban Shimon ben Gamliel says: Even one who vows that his wife is prohibited from doing any work must divorce her and give her the payment for her marriage contract, since idleness leads to idiocy.
Hierocles, On Household Management / Ketubot 59b
1. 120 CE
  
  Hierocles, On Household Management
  
  Classical
  
  What, therefore, should hinder the man from sharing in the works which pertain to a woman, whose past life has been such as to free him from all suspicion of absurd and effeminate conduct? For in other domestic works, is it not thought that more of them pertain to men than to women? For they are more laborious, and require corporeal strength, such as to grind, to knead meal, to cut wood, to draw water from a well, to transfer large containers from one place to another; to shake bedding and carpets, and every other work similar to these. And it will be sufficient, indeed, for these things to be performed by men. But it is also fit that some addition should be made to the legitimate work of a woman, so that she may not only engage with her maid servants in the spinning of wool, but may also apply herself to other more virile works. For it appears to me that the making of bread, the drawing of water [from a well], the lighting of fires, the making of beds, and every other work similar to these are the proper employments of a freeborn woman.
2. 450–550 CE
  
  Ketubot 59b
  
  Rabbinic
  
  MISHNA: And these are tasks that a wife must perform for her husband: She grinds wheat into flour, and bakes, and washes clothes, cooks, and nurses her child, makes her husband’s bed, and makes thread from wool by spinning it. If she brought him one maidservant, i.e., brought the maidservant with her into the marriage, the maidservant will perform some of these tasks. Consequently, the wife does not need to grind, and does not need to bake, and does not need to wash clothes. If she brought him two maidservants, she does not need to cook and does not need to nurse her child if she does not want to, but instead may give the child to a wet nurse. If she brought him three maidservants, she does not need to make his bed and does not need to make thread from wool. If she brought him four maidservants, she may sit in a chair [katedra] like a queen and not do anything, as her maidservants do all of her work for her. Rabbi Eliezer says: Even if she brought him a hundred maidservants, he can compel her to make thread from wool, since idleness leads to licentiousness. Consequently, it is better for a woman to be doing some kind of work. Rabban Shimon ben Gamliel says: Even one who vows that his wife is prohibited from doing any work must divorce her and give her the payment for her marriage contract, since idleness leads to idiocy.
Hierocles, On Marriage / Ketubot 61a
1. 120 CE
  
  Hierocles, On Marriage
  
  Classical
  
  For, in the first place, when we are wearied with labors out of the house, she receives us with officious kindness, and recreates us by every possible attention. In the next place, she produces in us an oblivion of our troubles. For those sorrowful circumstances of life which take place in the public square, or the gymnasium, or the country, and, in short, all the cares and solicitudes occasioned by converse with our friends and familiars, do not so obviously molest us, being obscured by our necessary occupations; but when we are liberated from these, return home, and our mind becomes, as it were, at leisure, then these cares and solicitudes approach, availing themselves of this occasion, in order to torment us, at the time when life is destitute of benevolence, and is solitary. Then, however, the wife being present becomes a great solace on this occasion, by making some inquiries about external affairs, or by referring to, and considering, together with her husband, something about domestic concerns, and thus, by her unfeigned alacrity, affords him a certain exuberance of pleasure and delight.
2. 450–550 CE
  
  Ketubot 61a
  
  Rabbinic
  
  § The mishna says that if she brought him four maidservants, she may sit in an chair and not do anything. Rav Yitzḥak bar Ḥananya said that Rav Huna said: Although they said that she may sit in a chair and does not need to work, she should still pour his cup; and make his bed; and wash his face, hands, and feet, as these responsibilities are not household tasks that can be delegated to a maidservant. Rather, they are gestures of affection toward her husband.